Komentaryong Sumisipi para sa Isaias 63:7

You should know that this “visible” light is what is called טוב, “good.” It is this light which David referred to in Psalms 31,20 when he mentioned the “goodness G’d has in store for the righteous and added the words: ‘in full view of man.’” He referred to the kind of light which had become visible. There are numerous references to this light commented upon by Midrash Tehillim 27 on the words קל ה' ויאר לנו “G’d is powerful, He shone for us;” or ה' אורי וישעי, “G’d is my light and my help.
You need to appreciate that the real beginning of the creation of the physical universe commenced with this directive of “let there be light.” This occurred on the 25th day of Ellul, the number 25 corresponding to the numerical value of the word יהי. As to the statement in the Talmud (Rosh Hashanah 27) that the world was created in the month of Tishrey, the reference was to the creation of Adam, the first human being. Creation of man constituted the completion of the creative process and this is what the Talmud referred to. Man is the “seal” of all of G’d’s activities up until then. The Talmud could not say that the universe was created in Ellul as it concerned itself with a finished product only.

Now he said, And on the seventh day [of Passover] shall be a solemn assembly to the Eternal thy G-d; thou shalt do no work therein.³⁴⁸Verse 8. But he did not mention the prohibition of work on the first day [of Passover]; he likewise did not state such a prohibition for the Festival of Weeks, nor for Tabernacles, nor did he mention the commandment of the palm-branch [on the Festival of Tabernacles] and he likewise did not mention here the Day of Remembrance [i.e., the New Year] and the tenth of that month [i.e., the Day of Atonement] — the reason, as I have explained, is that now he came to mention only the [commandment to make an] appearance [in the Sanctuary] and the [commandment of] festivity, for all Israelites are obligated to make a pilgrimage on these three festivals to the place which G-d shall choose and celebrate there every man as he is able, according to the blessing of G-d which He hath given him,³⁴⁹Verse 17. to rejoice before Him, to thank for all the good which He hath bestowed on us according to his compassions, and according to the multitude of His mercies.³⁵⁰Isaiah 63:7.
He [Moses] added, and on the seventh day shall be a solemn assembly³⁴⁸Verse 8. meaning: Six days thou shalt eat unleavened bread³⁴⁸Verse 8. and in addition to them is a solemn assembly on the seventh day, the purport being that they be further detained before Him to eat the unleavened bread. And because he said that [the seventh day] is Atzereth it might possibly mean that they be “restrained” only for the eating of the unleavened bread as on the [six] preceding days, therefore it was necessary to admonish [also in the same verse] that you are not to do work therein. Similarly He said with reference to the eighth day of the Festival of Tabernacles in the section on the festivals in the Book of Leviticus, Seven days ye shall bring an offering made by fire unto the Eternal; on the eighth day shall be a holy convocation unto you; and ye shall bring an offering made by fire unto the Eternal; it is a solemn assembly; ye shall do no manner of servile work,³⁵¹Leviticus 23:36. meaning that [the eighth day] is restrained in addition to the first [seven] days with respect to the bringing of a fire-offering, and it has a further prohibition against [doing therein any manner of] servile work, [a prohibition shared only by the first day of Tabernacles, but not by any of the intermediate days].
And by way of the Truth, [the mystic teachings of the Cabala, the verse stating that the seventh day of Passover] Atzereth³⁴⁸Verse 8. is “the congregation of Israel,”³⁵²Here used as a Cabalistic term, alluding to the first seven Emanations. and the verse comes to teach us the secret of the day. But it is not like Atzereth of the eighth day of Tabernacles, for the eighth day is a separate festival³⁵³Rosh Hashanah 4b. See Ramban to Leviticus 23:36 (Vol. III, pp. 392-393). and the offering brought then, is for the congregation of Israel, but it is unlike the offerings brought on the seven days [of the Tabernacles]. The seventh day of Passover, however, is part of the Festival [of Passover] and it is Atzereth, for, sometimes it is counted as the eighth³⁵⁴See Vol. I, p. 27, Note 64. It is thus considered “eighth” if the count of the Emanations begins with Kether (crown). See L’vush Ha’orah to Ricanti here. and sometimes it is included [as part of the seven]. Thus it is like the Sabbath in which there is the [commandment to] remember and [the commandment to] observe, the honor for the day and honor for the night.³⁵⁵See Vol. II, pp. 308-309. [Thus the offering on the seventh day of Passover is part of the festival], and therefore he said here, a solemn assembly to the Eternal thy G-d, while there [with reference to the eighth day of Tabernacles] it is said, and ye shall bring an offering made by fire unto the Eternal; it is a solemn assembly,³⁵¹Leviticus 23:36. meaning that the offering is the Atzereth and therefore “the meal” is small.³⁵⁶This is a reference to the fact that the Additional Offering on the eighth day of Tabernacles was smaller than those of the preceding seven days, and also smaller than the Additional Offering of the seventh day of Passover. The student learned in the mystic teachings of Cabala will understand.
He [Moses] did not mention here the eighth day of the Festival of Tabernacles, because it has already been mentioned, and [because] there is no obligation that we go up in pilgrimage to the Sanctuary another time [in honor of the eighth day].

OLD AND FULL OF YEARS. He witnessed the fulfillment of all the desires of his heart and was sated with all good things. In a similar sense is [the verse written in connection with Isaac’s life], and full of days,¹⁷²Further, 35:29. which means that his soul was sated with days, and he had no desire that the future days should bring something new. This is as it is said of David: And he died in a good old age, full of days, riches and honor.¹⁷³I Chronicles 29:28. This is a story of the mercies of the Eternal¹⁷⁴Isaiah 63:7. towards the righteous ones, and of their attribute of goodness by virtue of which they do not desire luxuries, just as it is said of them, Thou hast given him his heart’s desire,¹⁷⁵Psalms 21:3. and not as it is said of other people, He that loveth money shall not be satisfied with money,¹⁷⁶Ecclesiastes 5:9. and as the Rabbis have commented thereon:¹⁷⁷Koheleth Rabbah 1:34. “No man leaves the world having amassed half of his desires. If he has a hundred, he desires two hundred. If he succeeds in acquiring two hundred, he desires to make of it four hundred, as it is said, He that loveth money shall not be satisfied with money.”¹⁷⁶Ecclesiastes 5:9. In Bereshith Rabbah the Rabbis have said:¹⁷⁸62:3. “The Holy One, blessed be He, shows the righteous in this world the reward He is destined to give them in the Coming World, and their souls become full and they fall asleep.”¹⁷⁹I.e., they die without pain. The Sages were stirred by this and they explained the verse which says, and full of years, with this vision [of the reward that G-d shows the righteous before they die].

will You remain silent and afflict us Will You remain silent concerning what is done to us? Until here is the prophet’s prayer. Its beginning is (supra 63:7) “The kind acts of the Lord I will mention.”