ציטירנדיקער פּירוש אויף נחמיה 10:1

AND HIS HANDS WERE ‘EMUNAH’. This means that they remained steadily uplifted. The usage of the word is similar to the expressions: ‘va’amanah’ (And a sure) ordinance concerning the singers, as every day required;⁴⁶⁵Nehemiah 11:23. And yet for all this we make ‘amanah’ (a sure) covenant,⁴⁶⁶Ibid., 10:1. meaning a provision “fixed” by covenant. Similarly, a peg fastened in a place ‘ne’eman’⁴⁶⁷Isaiah 22:23. means [sure and] strong.
By way of the Truth, [the mystic lore of the Cabala], Moses lifted his ten fingers to the height of heaven⁴⁶⁸See Proverbs 25:3. in order to allude to the ten emanations and to cleave firmly to Him Who fights for Israel.⁴⁶⁹Deuteronomy 3:22, For the Eternal your G-d, He it is that fighteth for you. Here is explained the matter of uplifting of hands during the blessing of the priests, and its secret.⁴⁷⁰By uplifting their ten fingers, which allude to the ten emanations, the priests point to the Most High One Whose beneficence is brought down through them to the world by the priestly benediction (L’vush Ha’orah explaining the Ricanti, who quotes the language of Ramban).

אמונה, ”steadfast.” As in Nechemyah 10,1 אנחנו כרתים אמונה, “we make this pledge, etc.” This matter will endure. Some commentators view the word אמונה here as a promise to Israel that they would emerge victorious. Others view the words as derived from אומן in the sense of the artist who possesses special skills, able to perform tasks others are unable to perform as they are not as gifted with skill and imagination. Moses excelled in both spheres. According to the Midrash, the word refers to Moses invoking the merit of the patriarchs who, thanks to their abiding faith in G’d, had left us a heritage of merits that we can call on when the situation demands it. The term והאמין בה'appears first in connection with Avraham in Genesis 15, “He had abiding faith in the G’d Who promised that his children would inherit the land of Canaan at a time when Avraham did not even have any children yet.”

And the Land shall lie forsaken without them.¹⁷⁷Verse 43. This means that even after the remembring [of the covenant and the Land] it shall lie forsaken without them, hinting that even after the decree of Cyrus¹⁷⁸II Chronicles 36:22-23. [granting the Jews in Babylon permission to return and rebuild the Temple], the Land will still lie forsaken without them and her Sabbatical years, until nineteen years¹⁷⁹See Rashi to Ezra 1:1. after the Temple was rebuilt; and then they sanctified the city [of Jerusalem] with two thanks-offerings,¹⁸⁰Nehemiah 12:40. See also Shevuoth 14 a. and the sanctity of the Land was restored,¹⁸¹See Note 131 in Seder Behar. and they made the covenant,¹⁸²Nehemiah 10:1. and declared [among other conditions] and that we would forego the Seventh year and the exaction of every debt.¹⁸³Ibid., Verse 32. I.e., they undertook to keep the Sabbatical laws with respect to cessation of agricultural work and cancellation of debts. All events that happened to them [at the beginning of their return to the Land after the Babylonian exile] are alluded to in this section.