ציטירנדיקער פּירוש אויף ירמיהו 1:8

בינו שנות דור ודור, “understand the years of generation after generation.” They should understand what occurred ever since the Shechinah made its home within them. This is reflected in ימצאהו בארץ מדבר, “when He found it (the people) in a land of desolation.” The word יצב in יצב גבולות עמים, is to be understood as an infinitive (see Ibn Ezra) similar in meaning to the word להציב. We find the word דבר, i.e. dabber, also used as an infinitive in לא ידעתי דבר (Jeremiah 1,8). The meaning of the full verse then is: “when G’d assigned to the various nations lands as their respective inheritance, and when He separated their languages, as described about the descendants of Noach in Genesis chapter 11, etc.” You will find that in that chapter 70 descendants of Noach are listed. These are the founders of the 70 nations the sages always speak of. You will reflect on the fact that when your patriarch Yaakov descended to Egypt his clan comprised 70 members born to him or his children. G’d did not select for His own inheritance more than these 70 people whom He set apart to become His people. This is the meaning of the words כי חלק ה' עמו, “for Hashem’s portion is His people” (verse 9).
Some commentators explain the words גבולות עמים which we translated as “the nations’ boundaries” to mean instead: “the diagonal lines assigned to the world,” i.e. the division of the globe into 12 areas governed by different constellations. The words: “for His people are G’d’s share,” would then refer to the fact that the fate of the Jewish people is not governed by such constellations, but that G’d personally decides on the fates of individual Jews. This verse then would be the clearest proof that the fates of the Jewish people are not subject to the influences of the stars but are decided by higher forces. No other nation has achieved such a status, as is spelled out by David in Psalms 147,20: “He did not do so for any other nation.”

ויסרני And instructed me. The ס has a dagesh to compensate for the absence of the י, which is the first radical;¹⁹Ibn Ezra had the reading וִיִסְּרֵנִי; if he had וְיִסְּרֵנִי he would certainly not have explained it as future Kal, with ו conversive, and supposed the omission of a radical י; since this word is perfectly regular, being the Piël past with ו conjunctive of יסר. comp. אֶצָּרְךָ I formed thee (Jer. 1:5).²⁰Future Kal of יצר. He instructed me, etc. A proof of the correctness of my view concerning Unclean lips (6:5).²¹If this instruction was necessary, the prophet must personally have been inclined to go the way of the people.