כָּל־קֳבֵ֡ל דִּ֣י ר֣וּחַ ׀ יַתִּירָ֡ה וּמַנְדַּ֡ע וְשָׂכְלְתָנ֡וּ מְפַשַּׁ֣ר חֶלְמִין֩ וַֽאַֽחֲוָיַ֨ת אֲחִידָ֜ן וּמְשָׁרֵ֣א קִטְרִ֗ין הִשְׁתְּכַ֤חַת בֵּהּ֙ בְּדָ֣נִיֵּ֔אל דִּֽי־מַלְכָּ֥א שָׂם־שְׁמֵ֖הּ בֵּלְטְשַׁאצַּ֑ר כְּעַ֛ן דָּנִיֵּ֥אל יִתְקְרֵ֖י וּפִשְׁרָ֥ה יְהַֽחֲוֵֽה׃ (פ)
Так как превосходящий дух, и знание, и понимание, и толкование снов, и раскрытие загадок, и потеря узлов, были найдены у того же Даниила, которого царь назвал Белтешаззаром. Теперь позвольте Даниилу позвонить, и он объявит истолкование.'
Ibn Ezra
And the wise of the generation interpret: לראי יקפיל —that God will remove the heavens, which are compared to a cast mirror (ראי). And וחדשים יכפיל — these are the new heavens. But this is also incorrect, for there is only one possible meaning of it in that case: God will remove the mirror and double the new mirror. Maybe they're really thick — twice as thick — so it's hard to strike them!note The Ra"ava is being sarcastic here. This is followed by several examples of reductio ad absurdium, with the same sarcastic tone. Should a person say "no animal is as wise as a wild ass," since a wild ass refers to a man, as is written and a wild-ass onager is born a man (Job 11:12)? Or should he say "happy is the people who worships fire and bows to the sun" since fire is the glorious and awesome Name as is written for the LORD your God is a consuming fire, a zealous God (Deuteronomy 4:24), as is the sun as is written for sun and shield is the LORD (Psalm 84:12)? Certainly, since those are written without a kaph, unlike strong like a mirror (Job 37:18). So the verse only compared the heavens to a mirror because mirrors are so strong! Should a person pray "Blessed are You, o Lion" since it is found regarding the Place "like a lion He will roar" (Hosea 11:10)? Will that seem good in the LORD's eyes? And why not learn from Solomon? For none was as wise as him after him; and behold, his prayer that he prayed (I Kings 8:22-53) is known, and all who know the holy tongue understand it, without riddles or allegories. And so too the prayer of Daniel (Daniel 9:4-19) who loosened knotty problems (Daniel 5:12). Behold, they only prayed with understandable matters, and they were wise. All the more so, one who prays for many people, many of whom are not wise! Thus all prayer for weekdays and holidays that the Early Sages ordained are without riddles and allegories. And what is the meaning of saying that God would double the new heavens? Will there be two heavens?
Rashbam
משרת ענבים, according to Menachem the word משרת is derived from the root שרת, as in Numbers 8,26 ושרת את אחיו, “he (the Levite) will assist his brethren (the priests) in the service, i.e. he will not be allowed to substitute for him.” The letter מ at the beginning of the word משרת would then have to be understood like the letter מ in מרמס In Isaiah 10,6 or as in the word משמר in Genesis 40,3, i.e. as a letter which converts a verb into a noun.
It is not possible to explain the word משרת as related to שרת, in the sense of assist, serve, except when it occurs in connection with service performed by human beings for their masters.
Therefore, I believe that the word משרת belongs to a category of verbs which have the peculiarity that the last letter of their root disappears when the verb (or noun derived from it) appears in the construct mode. An example is the verb קנה, acquired, or מקנה, acquisition, which when in the construct form becomes מקנת, “acquisition of.” (compare Exodus 12,44) Although this expression is not found elsewhere in the Torah it does occur in the Talmud, always referring to something which had been soaked in water, such as in Nazir 36 where it describes a Nazirite who had soaked his bread in grape juice. We also find an expression in Jeremiah 15,11אם לא שריתיך לטוב, which is explained there by Rashi as similar to Daniel 5,12 משרא, being freed form shackles. The word שריתיך in Jeremiah is understood as “I have scattered you,” if instead of with the letter ש it had been spelled with the letter ז. Compare Maleachi 2,3 where it appears as “I will strew, scatter, etc.” You will find this word in this sense in Numbers 17,2 when Eleazar is told to scatter the fire which had been on the pans on which the congregation of Korach had offered their incense. משרת ענבים in our verse also means anything which separated from the actual grapes and fell down. It is like a person after he had been freed from the chains that had held him captive.
It is not possible to explain the word משרת as related to שרת, in the sense of assist, serve, except when it occurs in connection with service performed by human beings for their masters.
Therefore, I believe that the word משרת belongs to a category of verbs which have the peculiarity that the last letter of their root disappears when the verb (or noun derived from it) appears in the construct mode. An example is the verb קנה, acquired, or מקנה, acquisition, which when in the construct form becomes מקנת, “acquisition of.” (compare Exodus 12,44) Although this expression is not found elsewhere in the Torah it does occur in the Talmud, always referring to something which had been soaked in water, such as in Nazir 36 where it describes a Nazirite who had soaked his bread in grape juice. We also find an expression in Jeremiah 15,11אם לא שריתיך לטוב, which is explained there by Rashi as similar to Daniel 5,12 משרא, being freed form shackles. The word שריתיך in Jeremiah is understood as “I have scattered you,” if instead of with the letter ש it had been spelled with the letter ז. Compare Maleachi 2,3 where it appears as “I will strew, scatter, etc.” You will find this word in this sense in Numbers 17,2 when Eleazar is told to scatter the fire which had been on the pans on which the congregation of Korach had offered their incense. משרת ענבים in our verse also means anything which separated from the actual grapes and fell down. It is like a person after he had been freed from the chains that had held him captive.
Rashi
1 leave you over I leave you over, an expression of a remnant. In this manner, Menahem (Machbereth p. 181) interpreted it, but Dunash (Teshuvoth Dunash p. 36) interpreted it as an expression of release. And שֵרִיתִיךָ is like (Dan. 5:12) “And untying (וּמְֹשָרֵא) knots,” and the interpretation of שֵרִיתִיךָ is so, as it is stated (below 40:4): “Behold I have released you from the chains that are on your hand.” That is to say, on that day that the Lord fulfilled His word, it was said to him, “And now, behold I have released you today from the chains that are on your hand, if it pleases you to come with me to Babylon.” And also, Israel begged him to pray for them, as it was said to him (below 42:4): “Pray on our behalf to the Lord our Cod, for we remain few from many.”