לֹ֤א אֶֽעֱשֶׂה֙ חֲר֣וֹן אַפִּ֔י לֹ֥א אָשׁ֖וּב לְשַׁחֵ֣ת אֶפְרָ֑יִם כִּ֣י אֵ֤ל אָֽנֹכִי֙ וְלֹא־אִ֔ישׁ בְּקִרְבְּךָ֣ קָד֔וֹשׁ וְלֹ֥א אָב֖וֹא בְּעִֽיר׃
Não executarei o furor da minha ira; não voltarei para destruir a Efraim, porque eu sou Deus e não homem, o Santo no meio de ti; eu não virei com ira.
Or HaChaim
The Torah linked Sabbath-observance to reverence for the Holy Temple to tell us not to become guilty of the destruction of the Temple due to failure to observe the Sabbath. We have pointed out previously that when G'd pours out His anger over stones and wood, this is one way of G'd's restraining His anger at human beings.
Rabbeinu Bahya
הוא אשר דבר ה' לאמור בקרובי אקדש, “this is what the Lord had said, saying: ‘I will be sanctified by those nearest Me.’” Where had G’d ever made such a statement that Moses could now refer to it? The first time was in Exodus 19,22 at the time of the revelation at Mount Sinai, where G’d had warned the Priests not to look too much at supernatural phenomena. The Torah had written: “even the Priests who approach Hashem should sanctify themselves lest Hashem will burst forth against them.” [The expression יתקדשו used in this verse always implies imposing restrictions upon oneself. Ed.] This was a warning that the Priests are at greater risk than ordinary Israelites because they are in a preferred position, being closer to Hashem. The expression יפרוץ בהם, “He might burst forth against them,” describes precisely what happened to Nadav and Avihu who were killed immediately they committed this sin. The words used in Exodus 19,22 are that the Priests are coming close to Hashem, i.e. 'הנגשים אל ה, whereas in Leviticus 16,2 the word used by the Torah is בקרבתם לפני ה, “when they approached the presence of the Lord.” Proof that both expressions are more or less identical is found in Jeremiah 30,21 where the prophet uses both expressions in one breath, saying: והקרבתיו ונגש אלי, “I will bring him near that he may approach Me.”
The second time G’d indicated that He would be sanctified by those closest to Him was in Exodus 29,43 (compare Rashi) where the Torah writes (quoting G’d) ונועדתי שמה לבני ישראל ונקדש בכבודי, “and there I will meet with the Israelites, and it shall be sanctified by My glory.” The word ונקדש in that verse is an allusion to what would happen, i.e. a revelation of G’d’s Shechinah to the sons of Aaron. The word לכבודי is a further reference to what Moses told Aaron his brother that G’d had said ועל פני כל העם אכבד, “and I shall be glorified in the presence of the whole nation,” at the end of our verse. The expression בקרובי, “through those close to Me,” in the plural, hints at a variety of matters which could trigger such a sanctification of the Lord’s name. However, seeing that the Torah does not have vowels, it is possible to read this word as a singular i.e. be-kirbi, seeing the word has been spelled without the letter ו which is common to the spelling of the word karov, קרוב. The word would then be a reference to an angel (attribute) attached, within Hashem. We would then have an even more literal allusion in the words quoted from Exodus 29,43 ונקדש בכבודי, meaning ונקדש בקרבי,”I will be sanctified by means of this attribute (angel) within Me.” Similar constructions are found in Hoseah 11,9 בקרבך קדוש, “the Holy One in your midst.” Another similar expression is found in Deuteronomy 31,17 where the people suffering a lot of disasters blame the fact that אין אלו-הי בקרבי, “that it demonstrates that my G’d is not near me” (not “within” me). In that case also, Israel, instead of addressing itself to the essence of G’d, i.e. Hashem, addressed itself to a lesser attribute of G‘d, i.e. the attribute of Justice.” Failure to address one’s prayers or offerings to Hashem, the tetragram, results in retribution by the very attribute of Justice to which one addresses oneself. (Compare what we wrote on verse 1 under the heading “a kabbalistic approach”).
The second time G’d indicated that He would be sanctified by those closest to Him was in Exodus 29,43 (compare Rashi) where the Torah writes (quoting G’d) ונועדתי שמה לבני ישראל ונקדש בכבודי, “and there I will meet with the Israelites, and it shall be sanctified by My glory.” The word ונקדש in that verse is an allusion to what would happen, i.e. a revelation of G’d’s Shechinah to the sons of Aaron. The word לכבודי is a further reference to what Moses told Aaron his brother that G’d had said ועל פני כל העם אכבד, “and I shall be glorified in the presence of the whole nation,” at the end of our verse. The expression בקרובי, “through those close to Me,” in the plural, hints at a variety of matters which could trigger such a sanctification of the Lord’s name. However, seeing that the Torah does not have vowels, it is possible to read this word as a singular i.e. be-kirbi, seeing the word has been spelled without the letter ו which is common to the spelling of the word karov, קרוב. The word would then be a reference to an angel (attribute) attached, within Hashem. We would then have an even more literal allusion in the words quoted from Exodus 29,43 ונקדש בכבודי, meaning ונקדש בקרבי,”I will be sanctified by means of this attribute (angel) within Me.” Similar constructions are found in Hoseah 11,9 בקרבך קדוש, “the Holy One in your midst.” Another similar expression is found in Deuteronomy 31,17 where the people suffering a lot of disasters blame the fact that אין אלו-הי בקרבי, “that it demonstrates that my G’d is not near me” (not “within” me). In that case also, Israel, instead of addressing itself to the essence of G’d, i.e. Hashem, addressed itself to a lesser attribute of G‘d, i.e. the attribute of Justice.” Failure to address one’s prayers or offerings to Hashem, the tetragram, results in retribution by the very attribute of Justice to which one addresses oneself. (Compare what we wrote on verse 1 under the heading “a kabbalistic approach”).