Comentários de Citação sobre Deuteronômio 33:16

for the strength and the praise of the Eternal the Lord The strength and the praise of the Holy One, blessed be He, that was my salvation. We cannot, however, explain עָזִּי, like עֻזִּי, my strength, for we do not find in Scripture עָזִּי vowelized with a short ‘kamatz,’ but with a ‘shuruk,’ reading עֻזִּי, with the exception of three places where it is accompanied by וְזִמְרָת. Also, וְזִמְרָת cannot be explained like וְזִמְרָתִי, my praise, but we are forced to say that וְזִמְרָת is connected to the word following it. Therefore, I say that the ‘yud’ of עָזִּי is merely like the ‘yud’ of (Deut. 33:16) שׁוֹכְנִי סְנֶה, “He Who dwells in the thornbush.”

עזי וזמרת יה — Onkelos translated this by “my might and my praise”, taking עָזִּי the same as עֻזִּי, and וְזִמְרָת the same as וְזִמְרָתִי. But I wonder at the wording of the text if this translation is correct, for you will find no similar example of its punctuation (i. e. of עָזִּי) in the Scriptures except in three passages where it is, in each case, followed by וזמרת. In all other passages it is punctuated with שורק (i. e. our Kibbutz); e. g., (Jeremiah 16:19) ה' עֻזִּי ומעזי (Psalms 59:10) עֻזּו אליך אשמרה So, too, every word of two letters that is punctuated with a Melopum (our חולם) when it is lengthened by the addition of a third letter (i. e. when it has a pronominal suffix as in the examples given below), and the second has not a Sheva (חטף), the first is punctuated with a שורק (Kibbuts) — as, for instance, עֹז and עֻזִּי; ‎רֹק and ‎רֻקִי ; ‎חֹק and ‎חֻקִי ; ‎עֹל and עֻלִי as in (Isaiah 14:25) “then shall his yoke (עֻלּוֹ, from עֹל) depart from him”; — כֹּל and כֻּלּוֹ, as in (Exodus 14:7) “and captains over each of them (כֻּלּוֹ) — from כֹּל. But these three examples of עָזִּי וְזִּמְרָת, viz., that occuring here and that in Isaiah (12:2) and that in Psalms (118:14), are punctuated with short Kametz, whereas the translation of Onkelos would require עֻזִּי and not עָזִּי. Then further, in not one of them (these three passages) is it written וזמרתי, as Onkelos translates, but וזמרת and remarkably enough all of them are immediately followed by ויהי לי לישועה. — Therefore I say in explanation of the wording of the text that עָזִּי is not the same as עֻזִּי and וְזִמְרָת is not the same as וְזִמְרָתִי, but עָזִּי is a noun without a suffix of any kind, as we find in (Psalms 123:1) “The one who sits (הַיֹּשְׁבִי) in heaven”; (Obadiah 3:3) “The one who dwells (שֹׁכְנִי) in the cleft of the rock”; (Deuteronomy 33:16) “He that dwelleth (שֹׁכְנִי) in the bush” (where the syllable at the end of the word is part of the noun and is not the pronominal suffix denoting “my”). The praise, therefore, proclaimed in these words is this: The עז and the זִמְרָת of God, this was to me as a help. The word וזמרת is a noun in the construct state to the word which expressess the Divine Name (יָהּ), in the same sense as (Judges 5:23) “to the help of (לעזרַת — const.) the Lord”; (Isaiah 9:18) “through the wrath of (בעברת — constr.) the Lord”; (Ecc. 3:18) “because of (דברַת — const.) the sons of man”. The expression וזמרת has the meaning of the root which we find in (Leviticus 25:4) “thou shalt not prune (תזמר)” and in (Isaiah 25:5) “the cutting down (זמיר) of the terrible ones”, both of which have the meaning “lopping off” and “cutting down”. Thus the verse signifies: “The strength and vengeance of our God has become to us a help”. Do not be puzzled by the expression ויהי — that it does not state היה — for we have other verses also that use this idiom, and the following is an example of such a construction: (1 Kings 6:5) “round about the wall of the house, both of the temple and the most holy place, he made (ויעש) a side structure”, and it should have said (instead of ויעש etc.) עשה לו צלעות סביב. Similarly in Chronicles, (2 10:17) “But as for the children of Israel who dwelt in the cities of Judah, Rehoboam reigned (וימלך) over them”, where it should have said מלך עליהם. Other examples are: (Numbers 14:16) “Because the Lord was unable etc…. He slaughtered them (וישחטם)”, where it should have said שחטם; (Numbers 14:36, 37) “And the men whom Moses sent … they died (וימתו)”, where it should have said מתו; (Exodus 9:21) “And he that regarded not the word of the Lord left (ויעזב) his cattle, etc.”, where it should have said עזב‎.

V. 2. לבת von לבב, wie לב, das Innere, die Mitte des Feuers. Der Engel erschien somit in der Mitte des Feuers und das Feuer war in der Mitte des Dornbusches, das Feuer umloderte also den Dornbusch nicht, es kann also die Bedeutung der Erscheinung nicht gewesen sein, daß hier ein Dornbusch im Feuer stand, ohne zu verbrennen und also auch nicht haben veranschaulicht werden sollen: Israel werde in dem Galut nicht untergehen. Vielmehr, wie es auch die Weisen auffassen: das Feuer ruht im Dornbusch und der Engel im Feuer, so ja auch später: שוכני סנה. Wie es bei מתן תורה heißt: והר סיני עשן כלו מפני אשר יוד עליו ד׳ כאש (Schmot Kap. 19, 18) und ומראה כבוד ד' כאש אכלת בראש ההר (K. 24, 17), so kündigt sich das im irdischen Kreis Stätte nehmende und finden sollende Göttliche immer als Feuer an, die תורה selbst ist nichts, als das zum Gesetz sich gestaltende Feuer — אש דת — das auch als solches Feuerskraft und Feuerbestimmung behält, uns durchdringen und läutern, wärmen und beleben will, und das wir, durch Dahingebung aller unserer Beziehungen als לחם אשה ד׳, als "Nahrung des göttlichen Feuers" auf Erden, nähren und erhalten sollen. Die Gotteserscheinung im Dornbusch spricht daher, allgemein gefasst, die bedeutsame Wahrheit aus: אין מקום פנוי בלא שכינה אפי׳ סנה, auch die niedrigste Stätte ist nicht zu niedrig, um Stätte für das Göttliche zu werden, alles Irdische, auch das in den Augen der Menschen Geringfügigste, hat die Bestimmung und Fähigkeit, Träger des Göttlichen zu werden (והסנה איננו אכל ,(שמות רבה: und nicht Vernichtung durchs Göttliche, sondern Verbindung mit dem Göttlichen heißt die Aufgabe für jegliches, das sich dem Aufnehmen des Göttlichen in sein Inneres öffnet; oder, national begriffen, spricht es: שותף אני בצערן ,עמו אנכי בצרה, auch in dieser dornvollen Erniedrigung bin ich bei ihm, nehme Teil an seinen Leiden, bin mit ihm im "Dorn". (Ebendas.)

A noble people. עַמִּי נָדִיב means] the same as עַם נָדִיב[=a noble people]. The yud is superfluous like the yud of, “the One Who took up His abode שֹׁכֵן=שֹׁכְנִי in the thornbush,”²⁴Devarim 33:16. [and as in,] “stolen גְּנֻבַת=גְּנֻבְתִי by day,”²⁵Bereishis 31:39. [and as in,] “populous רַבַּת=רַבָּתִי.”²⁶Eichah 1:1.

he hews (חֹצְבִי). The ‘yud’ is superfluous. Comp. (Deut. 33:16): “Who dwells (שׁוֹכְנִי) in the thornbush”; (Psalms 113:7) “He raises up (מְקִימִי) the poor man from the dust.”

worthless shepherd a shepherd of nought. אֶלִיל, is an expression of אַל, naught; he is not a shepherd. [There is also] (in Job 13:4) “worthless physicians.” רֹעִי The “yud” is superfluous; it is instead of a “he,” as “who abandons the flock”; (Deut. 33:16) who dwells (שׁכְנִי) in the bramble”; and (Micha 7:14) “who dwells alone.”