Comentários de Citação sobre Isaías 63:8

שקר, Lügen, umfasst nun das ganze große Gebiet der Lüge, die aus dem Geschäfts- und dem Gesellschaftsverkehr die Wahrheit, die Erkenntnis der Dinge und Verhältnisse wie sie sind, diese Grundbasis alles Wohles und aller Pflichttreue verscheucht und das Wort, dieses Unterpfand der göttlichen Menschenwürde, der göttlichen Menschenbestimmung, das Zaubermittel alles sozialen Heileswirkens, in sein Gegenteil, in ein Werkzeug des Unheils und des Verbrechens verkehrt. כחש ist der Wahrheitsraub, שקר der Wahrheitsdiebstahl, und so gewiss wie die Erkenntnis der Wahrheit für die sittliche Aufgabe und das Heil eines jeden eine unvergleichlich höhere und folgenreichere Bedeutung hat als der Wert, der sich an den Besitz eines materiellen Gutes knüpft, so gewiss ist der Wahrheitsdiebstahl ein noch weit verderblicheres Verbrechen als der Sachendiebstahl. Schmeichler, die dem Nächsten die wichtigste Wahrheit, die Wahrheit der Selbsterkenntnis stehlen, Heuchler, die ihr ganzes Selbst zu einer großen Lüge falschmünzen, gehören zu den verwerflichsten Kategorien der durch לא תשקרו aus dem jüdischen Gesellschaftsverkehr gebannt sein sollenden Charaktere. Wie ferner אמת nicht nur die logische, sondern auch die praktische Wahrheit: die Treue bedeutet, so heißt auch שקר die Untreue, die Nichterfüllung eines gegebenen Wortes, בנים לא ישקרו (Jes. 63, 8) und sonst, und לא תשקרו איש בעמיתו umfasst auch die Warnung: täuscht nicht durch leere Versprechungen, haltet Wort einer dem anderen.

ויאמר...אך עצמי, the word אך in this instance means “truly!” It appears in this meaning in several other passages in the Scriptures, as for instance, Psalms 73,1 אך טוב לישראל”G’d is truly good to Israel.” Or, Isaiah 63,8 אך עמי המה, “truly, they are My people!” Essentially, what Lavan said to Yaakov was that he should not worry about having left home seeing that all he needed would be provided for him by Lavan.

I WOULD MAKE THEIR MEMORY CEASE FROM AMONG MEN. This is a reference to our exiles among the nations — we, Judah and Benjamin, who have no significance among the nations and we are not considered a people or nation at all. Thus Scripture states that according to the attribute of justice we should remain in this condition of exile forever were it not that I was in dread of the wrath from the enemy.⁹⁰Verse 27. This teaches that, in our present exile, [the protecting influence of] the merits of the patriarchs have ceased¹⁰⁰Shabbath 55a. Tosafoth there mentions the opinion of Rabbeinu Tam that while the protecting influence of “the merits” of the patriarchs may have ceased, “the covenant of the patriarchs,” remains in force — and it is to the covenant that we refer in our prayers. And according to the opinion of Rabbeinu Yitzchak [“the R’ie” — one of the great masters in the school of the Tosafoth] even “the merits of the patriarchs” have not ceased for the righteous in Israel. and we have no deliverance from the hands of the nations except for the sake of His Great Name, similar to what He stated in the Book of Ezekiel, when I bring you out from the peoples, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you in the sight of the nations.¹⁰¹Ezekiel 20:41. And ye shall know that I am the Eternal, when I have wrought with you for My Name’s sake, not according to your evil ways, nor according to your corrupt doings, O ye house of Israel.¹⁰²Ibid., Verse 44. And so also it is further stated, But I wrought for My Name’s sake, that it should not be profaned in the sight of the nations etc.¹⁰³Ibid., Verse 9. Therefore Moses mentioned in his prayer, then the nations which have heard the fame of Thee will speak, saying etc.¹⁰⁴Numbers 14:15. and G-d, blessed be He, acknowledged him in this, And the Eternal said: ‘I have pardoned according to thy word.’¹⁰⁵Ibid., Verse 20.
This plea is not meant to demonstrate His power among His enemies, for All the nations are as nothing before Him; they are accounted by Him as things of nought, and vanity.¹⁰⁶Isaiah 40:17. Rather, [the explanation thereof is as follows:] G-d created man among the lower creatures in order that he acknowledge his Creator and be thankful to His Name,¹⁰⁷See Vol. II, pp. 174-175. and He placed in his hand the choice to do evil or good. But when people sinned willingly and they all denied Him, only this people [Israel] remained devoted to His Name, and so He made known through them by means of signs and wonders that He is G-d of gods, and Lord of lords,¹⁰⁸Above, 10:17. and this became known to all nations. Now, if He were to reconsider and their memory [i.e., of Israel] be lost, the nations will forget His wonders and His deeds and they will no longer recount them. And if a person should mention them, they will think that it was [done by] one of the powers of the constellations which is overflowing as he passeth through,¹⁰⁹Isaiah 8:8. and thus the purpose of the creation of man will be annulled completely, for no one will be left among them who knows his Creator — only those who provoke Him. Therefore, it is appropriate as a consequence of the [Divine] Will which existed at the creation of the world to establish for Himself a people for all time, who are nearer to Him and who know Him more than all the [other] peoples. And the meaning of the verse For the Eternal will judge His people, and for His servants He will reconsider¹¹⁰Further, Verse 36. is, that G-d will remember in mercy that they are His people of old, and He will remember that they are His servants, for they stood by Him in their exile like servants to suffer the troubles and the bondage, similar to what is stated, For He said: ‘Surely, they are My people, children that will not deal falsely.’¹¹¹Isaiah 63:8. I have already suggested¹¹²Exodus 29:46 (Vol. II, pp. 506-507). that in the creation of man there is a sublime and recondite secret which requires that we be His people and He be our G-d, similar to what is stated, Every one that is called by My Name, and whom I have created for My glory, I have formed him, yea, I have made him.¹¹³Isaiah 43:7.