ציטירנדיקער פּירוש אויף הושע 2:23

ויכלו השמים והארץ וכל צבאם, “and the heaven and the earth and its host were completed.” The word ויכלו has been positioned by the Torah next to the word הששי, to hint at the Ineffable Name of G-d in the respective first letters of the words הששי, ויכלו השמים והארץ. The message is that although this name of G-d has not appeared in the text of the entire chapter dealing with the creation of heaven and earth and all that is in it, this attribute of G-d nevertheless was involved during the creation from start to finish . The reason that in the opening verse of chapter one where the creation of heaven and earth is reported the Torah made no reference to the word צבאם, “their hosts,” is that at that point the Torah inserted the word את both in conjunction with “heaven” and in conjunction with “earth.” The word את always includes something which has not been spelled out. Here, at the beginning of chapter two, where the Torah did not insert this word, the words וכל צבאם take the place of the word את in the previous chapter.
The word צבאם in its various forms alludes to angels such as in Kings I 22,19. Another instance where the word צבא מרום clearly refers to the angels is in Isaiah 24,21 וכל צבא השמים. The reason that the Torah wrote the word in the singular, i.e. צבאם, instead of צבאותם, is that we have a tradition that each nation has a representative at the celestial court, an angel called שר. When G-d engages in destruction of the nation represented by such an angel, He does not proceed until He has first neutralized that angel. The source of this tradition goes back to Shir Hashirim Rabbah end of chapter eight. In other words, the Torah refers to these forces as individuals although they represent a multitude of people.
The Torah did not mention the word ברא, “He created,” in connection with either the angels the human souls which had not yet been assigned bodies in order to teach us that all parts of the universe are interconnected. The entire universe consists of three parts 1) The world of the angels; 2) the world of the planetary constellations, “outer space,” in our language; 3) the atmosphere and earth, our habitat. The world of the angels acts as the soul of the planetary systems, whereas the planetary system exerts its impact on our terrestrial part of the universe. We have a clear verse in Hoseah 2,23 which spells this out. אענה נאום ה', אענה את השמים, והם יענו את הארץ. ”I will respond declares the Lord, I will respond to the heaven, and it shall respond to the earth.”

The Poor Person’s Bread: This is the bread of poverty: (Page 41a-42a) Matzah is referred to as lechem oni because it reminds us that all blessings come from above. We are impoverished. Without the divine plenty that God rains upon us, we would have nothing. All of the preparations before Passover are meant to remind us that God is the true source of blessing. Actually, the word, oni, has many different meanings. It means “answers” since eating matzah makes us ask many questions and offer diverse answers. It is also called oni as in poverty because it is prepared in the way that a poor person prepares his bread. The word oni can also be derived for the idea that we are blessed by shefa, divine plenty, which comes from above as in the following verse in Hosea 2:23: “And it shall come to pass that I will respond on that day, says the Lord; I will answer (oneh) the heavens and they shall answer the earth; and the earth shall answer the corn and the wine and the oil.” The word anah (to answer or respond) has the connotation of providing divine plenty from above. Lachma anya is the bread that is provided from above. On Passover we reminded that redemption comes from above. We had little to do with bringing about our own redemption. It is an act of divine grace. It was only through our act of eating matzah that we were redeemed from Egypt. It made us aware that there is no place empty of God’s presence and kindness. The Talmud says, “An infant does not call his parents ‘Father and Mother’ until he consumes flour (solid food.) ” This means that wisdom and understanding come from God and we become worthy of them through the food of healing and faith, which teaches us that all comes from God. It was through the merit of this faith that we were redeemed and we will be redeemed in the future. Matzah is called lachma anya, poor person’s bread. We are impoverished of knowledge and only through our reliance on God do we gain understanding. When we eat matzah we too become aware of our divine parent.

Bread … from heaven. Ever since the sin of Adam the bread of human beings has contained an admixture of chaff and bran. Furthermore, a great deal of labor is required for its preparation. But now Hashem was going to pour down upon them bread that was free of waste, just like the bread from before the sin and in the time to come. Moreover, since ordinary bread comes from the earth it is very physical, whereas this bread, coming from heaven, would be more spiritual than physical.

ימינך ה' נאדרי בכח THY RIGHT HAND, O LORD, IS GLORIOUS IN POWER to deliver Israel, and thy second right hand dashes the enemy in pieces. But it seems to me that if we have to take it in the sense: Thy right hand is glorious to save, thy right hand dashes in pieces etc. the explanation is that the self-same right hand itself dashes the enemy in pieces, something which it is impossible for a human being — to do two actions with one hand. But the literal sense of the text is: “Thy right hand, that is glorious in power — what does it do?” — “Thy right hand, O Lord, dashes the enemy in pieces”. There are many Scriptural verses exactly in this poetical form, e. g., (Psalms 92:10) “For, behold, thine enemies, O Lord, for behold, thine enemies shall perish” and others similar.