Komentaryong Sumisipi para sa Ezekiel 33:19

חיה על־ vergl. ועל חרבך תחיה (Bereschit 27, 40), wo das Schwert die Basis bildet, auf welcher Esaw seine Existenz finden wird. Ebenso (Ezech. 33, 19): ובשוב רשע מרשעתו ועשה משפט וצדקה עליהם הוא יחיה, das Recht und die Pflicht, zu welcher der Gesetzlose zurückkehrt, bilden eine Basis, auf welcher er das Dasein wieder findet, dessen er durch seine Pflichtvergessenheit verlustig geworden war.

[The words of] his palate are sweet. His words are pleasant, [as in,] “And an incision for the dead you shall not make in your flesh ... I am Adonoy,”⁷⁴Vayikra 19:28. faithful to pay reward. Is there a palate sweeter than this? Do not wound yourselves, and you will receive reward. [In addition,] “And when a wicked man repents from his wickedness and performs justice and righteousness, he shall live because of them.”⁷⁵Yechezkeil 33:19. Iniquities are accounted to him as merits [after he repents]. Is there a palate sweeter than this?

And Samuel said that this portion accuses Israel, saying, that it is their foolish way that they never repent except after necessity, for at the time when afflictions are mounted on his shoulders, then he vows vows to give his money to charity or to return to God, as explained in Parashat Bechukotai (27:2) in the connection between if he makes a special vow and the portion of rebuke. For even our Sages distinguished between those who repent out of love and those who repent out of fear, as stated in Tractate Yoma (86b): Reish Lakish said: Great is repentance, for intentional sins become like unintentional ones, as it is said Return, O Israel, unto the Lord your God, for you have stumbled in your iniquity (Hosea 14:2). Iniquity is intentional, yet he calls it a stumbling. But is that so? For Reish Lakish said: Great is repentance, for intentional sins become like merits, as it is said And when the wicked turns from his wickedness, etc., he shall live because of them (Ezekiel 33:19). Rashi explained: On account of all that he did, even the transgressions. This is not difficult: this [refers to repentance] out of love, and that [refers to repentance] out of fear. And still the matter needs explanation to interpret the meaning of the verses, for although Rashi explained unto the Lord your God [to mean] until [God’s] defense does not become accusation — that is, out of fear of the attribute of judgment, so that the Lord [the attribute of mercy] does not become your God [the attribute of judgment] — nevertheless, for you have stumbled in the past tense does not fit well, for it is [only] now through repentance that iniquity becomes a stumbling.