출애굽기 34:7의 인용 해설

And the one who says they had no children, it appears that he also holds like the view of the Midrash which says that they were punished for the sin of the Golden Calf. And since with idolatry the rule is that the Holy One, blessed be He, visits the iniquity of the fathers upon the children and upon the children’s children (Exodus 34:7), and out of respect for Aaron, the Holy One, blessed be He, extended His patience and collected His due from the grandchildren. But since they had no children, the sin was collected from them directly. And perhaps at the time of offering the strange fire, they were contemplating the fire of the Golden Calf, because Aaron had cast the gold there and this calf emerged, and they thought that through the strange fire that miracle had occurred. Similarly, they contemplated when placing this fire that a miracle would be performed for them through it. And God knew their thoughts, that they were offering strange fire before Him, therefore He judged them with fire, just as it is said regarding the Golden Calf, and he burned it with fire (Exodus 32:20).

עויתי פשעתי חטאתי – Our Mishnah is [according to] Rabbi Meir, as it is written (Leviticus 16:21): “[Aaron shall lay both his hands upon the head of the live goat] and confess over it all the iniquities and transgressions of the Israelites, whatever their sins, [putting them on the head of the goat…]}. But the Sages dispute him and say, that “iniquities” are those acts committed wantonly, and “transgressions” are [acts of] rebellion, and “sins” are inadvertent sins, for after he (i.e., the High Priest) confessed on the iniquities and on the [acts of] rebellion, he returns and confesses on the inadvertent acts, in astonishment, but rather, he states, I sinned, I committed iniquities, I committed transgressions. And similarly, regarding David, he says (Psalms 106:6): “We have sinned like our forefathers; we have gone astray, done evil.” And the Halakha is according to the Sages. But what is it that Moses stated (Exodus 34:7): “...forgiving iniquity, transgression and sin?” Such said Moses before God, that the Jewish people sins and does repentance, their iniquities become like inadvertent sins.

ורחמך und nimmt dich mit seinem רהמים, mit der nimmer zu verlierenden Weise der "Gottesgüte" (Schmot 33, 19-20) wieder auf, als Geschöpf seiner weltgeschichtlichen Waltung, als פעלו בקרב שנים, als Sein Werk inmitten der Zeiten (Habakuk 3, 2), als נצר מטעיו מעשה ידיו (Jes. 60, 21), als die lang bewahrte Blütenknospe seiner wiederholten Pflanzungen, als das Werk seiner Hände, das nun für seine endliche Blütenherrlichkeit reif geworden.

the watchers shall call The lookouts at the tops of the lofty towers to announce with a voice heard a distance away. Another explanation: נֹצְרִים is like “He keeps (נֹצֵר) lovingkindness” (Exod. 34:7), an expression of keeping. That is to say: There is a day when they will call those who kept the Torah and say, “Rise...” And so did Jonathan render: There are many days and much goodness that is destined to come to the righteous who kept My Torah from days of old.