לֹֽא־יִגְרַ֥ע מִצַּדִּ֗יק עֵ֫ינָ֥יו וְאֶת־מְלָכִ֥ים לַכִּסֵּ֑א וַיֹּשִׁיבֵ֥ם לָ֝נֶ֗צַח וַיִּגְבָּֽהוּ׃
Do justo não aparta os seus olhos; antes com os reis no trono os faz sentar para sempre, e assim são exaltados.
Rashi
As it is stated, "He withdraws not His eyes from the righteous: And the end of the verse (Job 36:7) is, "He establishes them forever, and they are exalted" - and that is greatness for [all] the generations.
Ramban
THE ETERNAL SHALL REIGN FOR EVER AND EVER. Moses is saying that just as He has now shown that He is King and Ruler by having brought deliverance to His servants and destruction upon those that rebel against Him, so may it be His will to do so in all generations forever, that He withdraw not His eyes from the righteous,222Job 36:7. nor hide them [His eyes] from the wicked ones who inflict evil upon others. There are many verses that are to be interpreted in this way, such as: The Eternal will reign for ever, thy G-d, O Zion, unto all generations. Hallelujah;223Psalms 146:10. Blessed be the Name of the Eternal from this time forth and for ever;224Ibid., 113:2. And the Eternal shall be King over all the earth.225Zechariah 14:9.
Now Onkelos was apprehensive [of translating this verse literally, which is stated in a future tense], since G-d’s sovereignty is [indeed] to all eternity [and no prayer for its continuance is possible]. Therefore he rendered it in the present tense: “The Kingdom of the Eternal endureth for ever and to all eternity,” just as is expressed in the verse, Thy Kingdom is a Kingdom for all ages.226Psalms 145:13. But I have not understood Onkelos’ opinion in this matter, for it is written: May the Glory of the Eternal endure for ever;227Ibid., 104:31. And let the whole earth be filled with His Glory;228Ibid., 72:19. “Magnified and sanctified shall be [His great Name]”;229From the beginning of the Kaddish prayer. In Ricanti’s work on the Torah in quoting this text from Ramban, he writes clearly: “and in the Kaddish [we say], ‘Magnified, etc.’” It is thus to be noted that the Kaddish-text is quoted by Ramban amidst Scriptural verses as authority for his thesis! The great sanctity of the Kaddish prayer is thus clearly indicated. Yea, let it be established, and let Thy Name be magnified for ever.230I Chronicles 17:24. It is possible that the meaning of these [future tenses] is similar to the secret of the benedictions.231“Magnifying G-d’s Name brings life and blessing to the world, thus assuring that His kingdom will be acknowledged in the world in the future. And so is the purport of the benedictions we make, which begin by referring to ‘the Eternal, our G-d’ and continue to mention ‘King of the universe’” (Ma’or V’shamesh).
Now Onkelos was apprehensive [of translating this verse literally, which is stated in a future tense], since G-d’s sovereignty is [indeed] to all eternity [and no prayer for its continuance is possible]. Therefore he rendered it in the present tense: “The Kingdom of the Eternal endureth for ever and to all eternity,” just as is expressed in the verse, Thy Kingdom is a Kingdom for all ages.226Psalms 145:13. But I have not understood Onkelos’ opinion in this matter, for it is written: May the Glory of the Eternal endure for ever;227Ibid., 104:31. And let the whole earth be filled with His Glory;228Ibid., 72:19. “Magnified and sanctified shall be [His great Name]”;229From the beginning of the Kaddish prayer. In Ricanti’s work on the Torah in quoting this text from Ramban, he writes clearly: “and in the Kaddish [we say], ‘Magnified, etc.’” It is thus to be noted that the Kaddish-text is quoted by Ramban amidst Scriptural verses as authority for his thesis! The great sanctity of the Kaddish prayer is thus clearly indicated. Yea, let it be established, and let Thy Name be magnified for ever.230I Chronicles 17:24. It is possible that the meaning of these [future tenses] is similar to the secret of the benedictions.231“Magnifying G-d’s Name brings life and blessing to the world, thus assuring that His kingdom will be acknowledged in the world in the future. And so is the purport of the benedictions we make, which begin by referring to ‘the Eternal, our G-d’ and continue to mention ‘King of the universe’” (Ma’or V’shamesh).
Ramban
FOR I HAVE KNOWN HIM (‘YEDATIV’), TO THE END (‘LEMA’AN’) THAT HE MAY COMMAND HIS CHILDREN. Rashi comments: “For I have known him, as the Targum takes it, is an expression denoting affection, just as A kinsman (‘moda’) of her husband’s;120Ruth 2:1. And I know thee.121Exodus 33:17. Still the main connotation of all these expressions is that of knowing, for he who holds a person in affection and draws him to himself knows him well and is familiar with him. But if you explain it as the Targum does — i.e., “I know that he will command his children” — then the word lema’an (to the end) does not fit into the sense.”122Our Rashi has a different text. See notes in my Hebrew commentary, p. 110. See also Note 125 further.
It is possible that the word yedativ means “I have raised him and elevated him so that he shall command his children after him to do that which is right before Me, and therefore I will make him a great and mighty nation so that he should serve Me. In a similar sense are the verses: I know thee (‘yedaticha’) by name;123Exodus 33:12. The sense would thus be: “I have made thee great in name.” What is man, that Thou knowest htm?124Psalms 144:3. The sense here then would be: “What is man before Thee that Thou hast given him greatness?” Or the verse may be stating, I know that he will command,125Ramban thus differs with Rashi, who said that if you take the sense of the verse to be, “I know of him that he will command,” then the word lema’an does not fit the context. Ramban proceeds to show from Exodus 23:12 that the words lema’an yanuach mean she’yanuach (that he may rest); here likewise, lema’an asher yetzaveh means she’yetzaveh (that he will command). Thus, the word lema’an is seen to fit into the context. and in a similar sense is the verse, So that thine ox and thine ass may have rest (lema’an yanuach),126Exodus 23:12. See Note above. meaning that he may have rest.
The correct interpretation appears to me to be that the word yedativ literally means “knowing.” He is thus alluding that G-d’s knowledge, which is synonymous with His Providence in the lower world, is to guard the species, and even the children of men are subject despite it to the circumstantial evil occurrences until the time of their visitation comes. But as regards His pious, He directs His Providence to know each one individually so that His watch constantly attaches to him, His knowledge and remembrance of him never departs, as it says: He withdraweth not His eyes from the righteous.127Job 36:7. There are many verses on this theme, as it is written, Behold, the eye of the Eternal is toward them that fear Him,128Psalms 33:18. See Moreh Nebuchim III, 51, where Rambam’s theory on Divine Providence is seen to be similar to that which Ramban expresses here. and other verses besides.
It is possible that the word yedativ means “I have raised him and elevated him so that he shall command his children after him to do that which is right before Me, and therefore I will make him a great and mighty nation so that he should serve Me. In a similar sense are the verses: I know thee (‘yedaticha’) by name;123Exodus 33:12. The sense would thus be: “I have made thee great in name.” What is man, that Thou knowest htm?124Psalms 144:3. The sense here then would be: “What is man before Thee that Thou hast given him greatness?” Or the verse may be stating, I know that he will command,125Ramban thus differs with Rashi, who said that if you take the sense of the verse to be, “I know of him that he will command,” then the word lema’an does not fit the context. Ramban proceeds to show from Exodus 23:12 that the words lema’an yanuach mean she’yanuach (that he may rest); here likewise, lema’an asher yetzaveh means she’yetzaveh (that he will command). Thus, the word lema’an is seen to fit into the context. and in a similar sense is the verse, So that thine ox and thine ass may have rest (lema’an yanuach),126Exodus 23:12. See Note above. meaning that he may have rest.
The correct interpretation appears to me to be that the word yedativ literally means “knowing.” He is thus alluding that G-d’s knowledge, which is synonymous with His Providence in the lower world, is to guard the species, and even the children of men are subject despite it to the circumstantial evil occurrences until the time of their visitation comes. But as regards His pious, He directs His Providence to know each one individually so that His watch constantly attaches to him, His knowledge and remembrance of him never departs, as it says: He withdraweth not His eyes from the righteous.127Job 36:7. There are many verses on this theme, as it is written, Behold, the eye of the Eternal is toward them that fear Him,128Psalms 33:18. See Moreh Nebuchim III, 51, where Rambam’s theory on Divine Providence is seen to be similar to that which Ramban expresses here. and other verses besides.