Cytowanie Komentarza do Powtórzonego Prawa 13:8

מִמִּזְרַח שֶׁמֶשׁ עַד מְבוֹאוֹ מְהֻלָּל שֵׁם “From the rising of the sun in the East to its setting.” It is well known that there are two opposing boundaries to be drawn. One is in space; for example, from east to west, and the other is height and depth. And for both of them one can say, “from end to end.” (Ex. 26:28, 36:33) For spatial boundaries one says, “Anywhere from one end of the earth to the other.” (Deut 13:8) And for heights and depths one would say, “Since God created man on earth, from one end of heaven to the other.” (Deut. 4:32)²⁹³Note that the text does not quite match Rabbi Foa here. There is no text in the Bible that says “From the ends of the earth to the end of Heaven,” as far as I can tell. Here the Psalmist says that God will be praised from the ends of the heavens until the ends of the earth. This means from the eastern place where the sun rises, which is the highest extreme of heaven, to its other extreme where it sets. In this way God will be praised in all of the worlds.
(עיין) Consider what is written in the Zohar Parshat Vayechi, P. 232b.²⁹⁴While Zohar Vol. 1 Parshat Vayechi P. 232b does discuss the opening verses of Ps. 113, It does not appear to contain these comments or others referred to in this commentary. It seems unlikely that Rabbi Foa had a different text - he may have simply come to different conclusions based on the discussion here. “HaShem is above all the nations.” The celestial princes of the nations are called goyim (nations) since they are the princes appointed over each nation and called by their names. The nations cannot be compared with them and those who dwell on earth are not like them. Even though it is not known on earth, God’s glory in heaven is known to the princes where they dwell. When God took us out of Egypt it was necessary for God’s power to be seen by them when they accused us, therefore they were brought here.

SAYING. “This [word] refers to [the expression in the preceding verse], the Eternal spoke with you in the Mount out of the midst of the fire¹²³Verse 4. — saying: I am the Eternal thy G-d etc.” This is Rashi’s language. And Rabbi Abraham [ibn Ezra] said: “Pay no attention to the fact that the word saying is far [from the phrase it modifies in the preceding verse], for there are many such cases in Scripture, and the one who spoke [Moses] neither separated his words into verses nor sections.” It would be more correct to connect the word saying with [the preceding phrase in the same verse],¹³¹Ramban disagrees with Rashi and Ibn Ezra, who connect the word leimor (saying) with a phrase in the preceding Verse 4. Ramban holds that if the word leimor is to be interpreted as referring to a preceding phrase in the above text, we need not look for that phrase in the preceding verse, but find a preceding phrase in the same verse. Ramban will, however, continue that the word leimor requires no connection with any preceding verse or phrase. Instead it can be properly interpreted in the natural sequence of the verse as it is written. to declare unto you the word of the Eternal—saying: I am the Eternal thy G-d, similar to the expression, And thou shalt tell thy son in that day, saying¹³²Exodus 13:8. [in which case the word saying connects itself properly with the preceding and following phrases: saying — It is because of that which the Eternal did for me when I came forth out of Egypt].¹³²Exodus 13:8. But in my opinion there is no need at all [for either interpretation], for its meaning is as follows: “for ye were afraid because of the fire, and went not up into the Mount, saying, ‘We will not go up, for we are afraid because of the fire.’” He is thus mentioning that they told him so clearly, and not that he is saying so from his own assumption.