What is the meaning of "Elokei ha'Elokim va'Adonei ha'Adonim"?
Rashi: It means that no master is able to save you from His hands. 1
Ramban: 'He is the G-d of the angels, and the Master of the hosts of the heaven. 2
Seforno: ?He is the Eternal One who is above all the eternal beings who are devoid of physical substance 3 and the leader of leaders' - the celestial sphere and the power that moves it. 4
Targum Onkelos and Targum Yonasan: ?He is the G-d of the judges and the Master of kings?. 5
What are the implications of "ha'Gadol, ha'Gibor veha'Norah"?
Rashi (in his explanation on the Sidur): 'His greatness and awesomeness were known to the Avos when they traveled from one nation to another and He did not allow them (the nations) to oppress them; and in His might, His greatness and awesomeness He shields over Yisrael.' 1
Ramban: 'Greatness and might belong to Him and He is awesome in the magnificence of His strength'.
Seforno: 'There is no creation that is comparable to Him (?ha?Gadol?); He upholds the entire universe with His existence (?ha?Gibor?); 2 And He supervises in order to reward and punish (?ve?ha?Nora?).
Yoma 69b: Yirmiyah came and declared 'The Ovdei-Kochavim are dancing in His Heichal! Where is His awesomeness?' - So he omitted the word 'Nora'. 3 Then along came Daniel and declared 'Ovdei-Kochavim are subjugating His children! Where are His mighty deeds?' - So he left out 'Gibor'. 4 Until the Anshei Kenesses ha'Gedolah announced 'On the contrary, That is His Gevurah - to overcome His desire [to punish], and be patient with the Resha'im! 5 This is His awesomeness - if not for the fear of Him, how could one nation possibly survive among the other nations? 6
A scattered lamb surrounded by seventy wolves, whom He protaects with His Might, Greatness and awesomeness. See Rashi, ibid. See also answer #4.
Seforno: As the Pasuk writes in Nechemyah, 9:6 - "ve?Atah Mechayeh es Kulam".
See Yirmiyah, 32:18.
See Daniel, 9:4.
See Torah Temimah, note 20.
Yoma, 69b: So they reinstated all three titles, - 'ha'Keil ha'Gadol, ha'Gibor, veha'Nora' and inserted them in the Amidah. See also answer #1.
What are the implications of the phrases "Lo Yisa Panim ve'Lo Yikach Shochad"?
Rashi: 'He will not show favor to those who cast off His yoke, nor can one appease Him with money'. 1
Ramban #1: He does not favor any of the above-mentioned gods or masters 2 - to protect their adherents, or accept bribes from any person. 3
Ramban #2 (citing Targum Onkelos): 'He does not show favoritism and does not accept bribes'.
Ramban #3: 'He does not favor a great man (a Tzadik) in his litigation against someone who is smaller than him, or accept bribes from a wealthy man when he litigates against a poor man.
Seforno: 'He does not favor the wicked son 4 due to his righteous father or lighten the punishment for a sin on account of a Mitzvah that one performed'. 5
Such as by giving Tzedakah with money that one stole (Mosad ha'Rav. Kook).
Ramban: Inasmuch as, if even the most pious person sins, Hashem will not accept any of his Mitzvos to atone for him, but will punish him for his sins and reward him for his Mitzvos - See R. Chavel's notes.
Seforno: Even though He is ?slow to anger (delay the punishment) due to his father?s righteousness.
Seforno (citing Sotah, 21a): 'A Mitzvah cannot extinguish an Aveirah'. And all this teaches us that there is no escape from the full punishment for one's sins other than Teshuvah.
How will we reconcile "ve'Lo Yikach Shochad" with the Pasuk in Mishlei, 10:2 "u'Tzedakah Tatzil mi'Maves"?
Oznayim la?Torah: Perhaps "ve'Lo Yikach Shochad" implies that one cannot give anything to Hakadosh-Baruch-Hu to atone for one's sins, but does not include what one gives to a poor man. 1
See also Oznayim la'Torah, who elaborates.
How will we reconcile what the Torah writes here "Asher Lo Yisa Panim" with the Pasuk in Naso Bamidbar, 6:26 "Yisa Hashem Panav Eilecha"?
Refer to Bamidbar 6:26:151:1-4 and notes.
