תִּקְרָא֩ כְי֨וֹם מוֹעֵ֤ד מְגוּרַי֙ מִסָּבִ֔יב וְלֹ֥א הָיָ֛ה בְּי֥וֹם אַף־יְהוָ֖ה פָּלִ֣יט וְשָׂרִ֑יד אֲשֶׁר־טִפַּ֥חְתִּי וְרִבִּ֖יתִי אֹיְבִ֥י כִלָּֽם׃ (פ)
Przyzwałeś, jakby na dzień uroczysty, trwogi które mnie osaczają, a nie było w dzień gniewu Wiekuistego ktoby uszedł i się ocalił: com wypiastował i wyhodował wróg mój je zgładził.
Ibn Ezra
טפחה Hath put round,19A. V., Hath spanned. According to I. E. טפח means to put round; but although he appears to reject here the derivation from טֶפַח hand breadth, in his commentary on Lamentations 2:20, he seems to adopt it.19A. V., Hath spanned. According to I. E. טפח means to put round; but although he appears to reject here the derivation from טֶפַח hand breadth, in his commentary on Lamentations 2:20, he seems to adopt it. Comp. טפחתי I have swaddled (Lam. 2:22). Others explain it: Hath measured with the handbreadth יעמדו יחדיו —.(טֶפַח) They stand up together. From this phrase some of the commentators derive their opinion, that heaven and earth were created simultaneously, not consecutively.20When a dispute arose between the school of Hillel and that of Shammai about the order of the creation of heaven and earth, R. Shimeon ben Jochai settled the dispute, proving from this verse, I call unto them, that is, unto heaven and earth, they stood up together, that both were created at the same time. (Bereshith Rabba c. i.). Comp. Kimchi ad locum. The literal meaning, however, is: I have made them, and when I call them to do My will and desire they stand both before Me like servants; comp. למשפטיך עמדו they stand up21A. V., They continue. This quotation is to show that the verb עמד has also the meaning to stand as a servant, to attend. Comp. לפניו אשר עמדתי before whom I stand (1 Kings 17:1), that is, whose servant I am. according to Thy ordinances (Ps. 119:91). For else22That is, if the words I call unto them had not the meaning, I give commands to them, as to my servants, but were the description of their creation, identical with I commanded them to come into existence. how should God call them, when not yet existing.
Rashi
וזרעתם לריק זרעכם — One shall sow it (the soil) but it shall not grow grain. Well, then, what does it mean when it states that your enemies will come and eat?. How is this possible? But the explanation is: One shall sow it (the soil) the first year and it will not yield; the next year, however, it will yield, and then the enemies will come and will find grain for the time of siege, whilst those within the beleaguered city will die of famine because they will have gathered no grain the year before. Another explanation of וזרעתם לריק זרעכם is: Scripture is speaking in reference to your sons and daughters — you will rear them only after much toil but sin, the enemy, will come and destroy them, as it is said, (i. e. a similar thought is expressed in the text) (Lamentations 2:22) “those that I have swaddled and brought up mine enemy hath consumed”.
Rashbam
והמם מהומה גדולה, the construction of והמם, i.e. the vowel pattern of two successive letters מ and the two vowels kametz in succession is clearly parallel to וסבב בית אל in Samuel I 7,16 with the two letters ב, or as in Lamentations 5,18 שמם from שממה. The meaning of the phrase is that G’d made these people hear such powerful and earsplitting noise during the battle that this contributed greatly to their destruction. If we were to assume that the second letter מ is a pronoun ending meaning אותם, “them,” the vowel pattern should have been vehamaman. Seeing that the root of the word is המה as in יהמה לבי (Jeremiah 48,36) “my heart moans, etc.”, the Torah wrote vehamam, i.e. “He made them moan.” We find a line with similar meaning in Isaiah 48,5 עצבי עשם, “my carved images were the cause of this,” the word עשם being derived from the root עשה, or Genesis 29,10 כאשר ראה יעקב something which is referred to later in Genesis 32,3 as כאשר ראם, “when he saw them.” The root המה determines the construction here.
If you were to say that the final letter ם was a sign of the pronoun “them,” as in the examples from Isaiah and Lamentations we have quoted, this is impossible, as the expression המיון, which implies something that is part of the human body, as in Isaiah 16,11 and Jeremiah 48,36, or in Psalms 46,4 יהמו יחמרו מימיו, “its waters rage and foam;” i.e. this is self-generated, not the result of action by outsiders. If the word were in the transitive mode, hiphil, the vowel pattern would have had to be vehimah, just as in the root כלה, for instance, the vowel pattern if it appeared in the transitive mode, hiphil, the vowel pattern would have to be kilah. Or it would have to be כלם, kilam as the case would be if the final letter ם were used as the pronoun ending for “them,” as in Lamentations 2,22 or 4,11. When used transitively, the root שנה meaning changing, exchanging, such as clothes, would be שנא, shina, in the plain past tense, as in Kings II 25,29, or וישניה, vayehshaneha, in the past tense introduced by the letter ו changing a future mode to a past mode, as in Esther 2,9.
If you were to say that the final letter ם was a sign of the pronoun “them,” as in the examples from Isaiah and Lamentations we have quoted, this is impossible, as the expression המיון, which implies something that is part of the human body, as in Isaiah 16,11 and Jeremiah 48,36, or in Psalms 46,4 יהמו יחמרו מימיו, “its waters rage and foam;” i.e. this is self-generated, not the result of action by outsiders. If the word were in the transitive mode, hiphil, the vowel pattern would have had to be vehimah, just as in the root כלה, for instance, the vowel pattern if it appeared in the transitive mode, hiphil, the vowel pattern would have to be kilah. Or it would have to be כלם, kilam as the case would be if the final letter ם were used as the pronoun ending for “them,” as in Lamentations 2,22 or 4,11. When used transitively, the root שנה meaning changing, exchanging, such as clothes, would be שנא, shina, in the plain past tense, as in Kings II 25,29, or וישניה, vayehshaneha, in the past tense introduced by the letter ו changing a future mode to a past mode, as in Esther 2,9.