ציטירנדיקער פּירוש אויף שמואל ב 7:16

עד כי יבא שילה, “not until the Tabernacle in Shiloh will be ruined. The word יבא in this line does not mean “he will come,” but is an expression denoting ruin, just as in Isaiah 60,20: לא יבא עוד שמשך, “your sun will never set again;” An alternate interpretation of this verse: instead of referring to Yehudah’s ascent to the throne being still a long way off, Yaakov promises that once on the throne of the Kingdom of Yehudah, the rod symbolising the power of the holder of it will not be usurped per by another tribe, as it had been done after Saul’s dynasty collapsed until the coming of the Messiah, symbolised by the word שילה, in other words, not ever. G–d confirmed Yaakov’s promise to David in Samuel II 7,16: through the prophet Natan. A third possible interpretation of our verse; David will not lose the throne of all of Israel until after the fateful assembly in Sh’chem,- very close to Shiloh- when ten tribes crowned Jerobam as their king, and Rechavam, Solomon’s son retained the loyalty only of his own tribe and that of the tribe of Binyamin. Still another interpretation of our verse: in spite of many revolutions, exiles etc. that will occur after the first King from the tribe of Yehudah, David will ascend the throne, when the Messiah will arrive who will be from the tribe of Yehudah, and he will rule without anyone disputing his right to do so. (Attributed to Rav Rachmiel? Yitzchok)

‘KATONTI’ OF ALL THE MERCIES, AND OF ALL THE TRUTH. “My merits have diminished as a consequence of all the kindness and truth which You have already shown me. For this reason I am afraid lest I have become depraved by sin since the time You made these promises to me, and this may cause me to be delivered into the hand of Esau.” This is Rashi’s language. But it is not a correct interpretation because it does not fit into the language of the verse, [for katan refers to size, not quantity]. Furthermore, Jacob said afterwards, And Thou saidst: I will surely do thee good and make thy seed as the sand of the sea,²⁵Verse 13 here. but of what efficacy would this promise be if subsequent sin caused him to be deprived of it? Moreover, Jacob mentioned two promises which the Holy One, blessed be He, had made him — one in Beth-el,²⁶Above, 28:14. and one in Haran²⁷Ibid., 31:3. — and he first stated the promise given to him in Haran, O Eternal, who saidst unto me: Return unto thy country, and to thy kindred, and I will do to thee good,²⁸Verse 10 here. this being what was said to him when he was about to leave the house of Laban: Return unto the land of thy fathers, and to thy kindred, and I will be with thee.²⁷Ibid., 31:3. Now following this promise, G-d did not bestow good upon Jacob to account for all these mercies and truths of which Jacob mentioned that his merits should be diminished on account of them.
The word katonti rather means that he is too small to have been worthy of all the mercies which He had done for him. Likewise, How shall Jacob stand? for he is small,²⁹Amos 7:2. that is, too small to be able to bear all that was decreed against him. And so the Rabbis said in Bereshith Rabbah,³⁰76:4. “Katonti. Rabbi Abba said that it means ‘I am not worthy.’” Now hachasadim (the mercies) are the kindnesses which G-d did for him without having vowed to do them, and ha’emeth (the truth) is the kindness which He promised him and fulfilled. Jacob thus said that he was unworthy of G-d’s promising him and performing those kindnesses which He promised him, nor was he worthy of those other many kindnesses which He did for him without having promised to do them.
But I have not understood the opinion of Onkelos who translated, “from all the mercies and all the good,” when he is accustomed to translate chesed ve’emeth as “mercy and truth.” Perhaps Onkelos is rendering chasadim here as referring to Jacob’s rescue, that is, the many times He had saved him from his troubles. Onkelos rendered emeth as referring to all this good which Jacob possessed, for G-d had given him sons and daughters, wealth and belongings, and honor.
The correct interpretation appears to me to be that long-lasting kindnesses such as children and wealth are called emeth, which is from the root of emunah (faith), just as: ‘Vene’eman’ (and confirmed shall be) thy house and thy kingdom forever,³¹II Samuel 7:16. This was said to David, whose kingdom was assured of existence. which connotes assured existence; His bread shall be given, his waters ‘ne’emanim’ (shall be sure),³²Isaiah 33:16. just as the prophet said, Wilt thou indeed be unto me as a deceitful brook as waters that are not ‘ne’emanu’ (sure)?³³Jeremiah 15:18.

רעים ונאמנים, “painful and of long duration;” compare Samuel II 7,16: ונאמן ביתך וממלכתך עד עולם, “and your house and your dynasty will endure for a long time.” Compare also Isaiah 22,3 which both the Targum and Rash’bam understand in the same sense.