ציטירנדיקער פּירוש אויף משלי 15:18

ויאמר ה' לא ידון רוחי באדם לעולם, G’d either said this to Himself, or to Noach. My father of blessed memory (Joseph Kimchi) explained the line לא ידון in the same sense as the word מדון in Proverbs 15,18 as referring to a struggle, strife. The soul G’d had blown into Adam’s nostrils was meant as an antidote to the pull of the raw material man was made of. The body, basically is in tow of the animalistic urges of the animals, something natural, seeing that man’s own body is made of the same raw material as are the animals. G’d now decided to grant man an extension of 120 years to do תשובה, repentance, failing which He would wipe out mankind from the earth. Other commentators, including Ibn Ezra, explain the word ידון as related to נדנה in Chronicles I 21,27 וישב חרבו אל נדנה, “he returned his sword to its sheath.” Actually, if correct, the word ידון should have been spelled with a dagesh in the letterד, replacing the missing letter נ, however, in this instance, instead of such a dagesh, the Torah simply omitted the letter נ at the beginning, as it did in Genesis 25,29 ויזד יעקב נזיד where the letter נ in front of the letter ז has also been omitted. At any rate, the meaning of the expression is that G’d would not let His spirit rest until both man’s body and spirit would be wiped out.
Rabbi Yishmael son of Yossi, (Bereshit Rabbah 26,6) understood this verse as G’d saying that when the time would come to share out reward to the righteous, these people would not participate in it. He was speaking of ידון in the sense of “passing judgment.” Rabbi Shimon ben Lakish as well as his colleague Rabbi Yannai, said that there is no such thing as the popular concept of a hell, gehinnom, lasting a long time, but that at the time when G’d passes out judgment the wicked will be burned by the fiery heat of a flame. They based themselves on Maleachi 3,19 הנה יום בא בוער כתנור, “here a day will come when the fire will burn as in a furnace.” The other sages said that there most certainly is such a thing as gehinnom, as we have a verse in Isaiah 31,9 נאום ה' אשר אור לו בציון ותנור לו בירושלים, “says the Lord Who has a fire in Zion and an oven in Jerusalem.” Rabbi Yehudah bar Ila-i claims there is neither a specific day, nor a specific place such as gehinnom, but fire will come forth from the very bodies of the wicked and will consume them with its heat. He based himself on Isaiah 33,11 תהרו חשש תלדו קש רוחכם אש תאכלתם, “you shall conceive hay, give birth to straw; My breath will devour you like fire.”
We have also written what the sages of the Midrash wrote concerning the matter of gehinnom in connection with Genesis 1,31 וירא אלוקים את כל אשר עשה והנה טוב מאד, “G’d saw all that He had made and here it was very good;” the point made there was that the word טוב refers to Gan Eden, whereas the expression טוב מאד, refers to gehinnom. [refer to page 72 in my translation. Ed.] Rabbi Yehudah in the name of Rabbi Ila-i (also in Bereshit Rabbah 26,6) interprets the words לא ידון רוחי עוד, that “these wicked spirits of man will never be allowed to come to rest before Me.” Various sages concur that the generation destroyed during the deluge will neither be judged for an afterlife during the time that the world awaits its own rejuvenation, nor will it be judged (if any are fit) to be resurrected in the world following the interval between our present world being turned into chaos and the subsequent resurrection of the deserving from the former world. (Sanhedrin 107)

V. 5. גרה .אל תתגרו בם lautverwandt mit קרה קרא, jemanden oder etwas in eine andere Richtung bringen, oder ihn veranlassen, sich in eine andere Richtung hinzubewegen (siehe Bereschit 19, 8), daher ja auch ירה das Pfeilschießen. גרה מדון (Prov. 15, 18) Gemüter gegen einander in Bewegung setzen, sie gegen einander aufrufen. התגרה ב: sich gegen jemanden aufregen, sich in feindliche Gesinnung gegen jemand bringen. – כי ידשה וגו׳. Allgemein von allen Völkern heißt es: בהנחל עליון גוים (Dewarim 32, 8), daß nicht ohne Gottes Leitung die verschiedenen Stämme der Menschheit ihre Niederlassung auf Erden gefunden. Von Esaus und Lots Nachkommen, den Völkerstämmen aus Abrahams Familie, heißt es jedoch ganz besonders: ידושה לעשו נתתי, und so auch von Moab und Ammon (Kap. 2, 9 u. 19). Die Erinnerung hieran in dem Augenblicke, in welchem Israel sein Land aus Gottes Händen hinnehmen sollte, dürfte von folgenreicher Bedeutung sein. Sie vergegenwärtigt dem jüdischen Volke, daß auch über seinen Kreis hinaus Gottes Vorsehung in den Geschicken der Völker walte, daß Israel mit Gott achtender Scheu vor den Besitztümern der Nationen in den Kreis der Völker eintrete und Platz nehme, sich nicht als Eroberungsvolk begreife, vor welchem fortan kein Volk auf Erden in ruhigem Besitze sicher wäre; seine Kriegstat und sein Kriegsruhm sich vielmehr auf die Besitznahme des einzigen Landes zu beschränken habe, das ihm Gott vom Anfange seiner geschichtlichen Entstehung an bestimmt und verheißen hatte. So wird auch Nasir 61a aus diesem ירושה לעשו נתתי nachgewiesen, daß auch im Kreise der noachidischen Menschheit das Erbrecht, eines der wesentlichsten Träger aller sozialen Entwicklung, göttliche Sanktion hat.

do not provoke [Hebrew: titgaru] them as in “stirs up [Hebrew: yegareh] strife” [Proverbs 15: 18].