What is the meaning of "Me'onah"?
Rashi: It means 'the abode' (or 'the residence').
Seforno: Refer to 33:26:3:2*.
What are the connotations of "Me'onah Elokei Kedem"?
Rashi: Refer to 33:26:1:1. It means 'The Shechakim (mentioned in the previous Pasuk) serve as the residence of the Ancient G-d' - who preceded all the other gods and who chose Shechakim as His place of residence. 1
Seforno: It implies that Hashem preceded the world, and everything that exists is a product of His. 2
Targum Onkelos: It means 'The residence of the Ancient G-d' who created the world by His command,.
Targum Yonasan: Refer to 33:26:3:4. It implies that Shechakim was Hashem's residence from time immemorial'.
Tosfos ha'Shalem (Bereishis 28:11:19): This could mean that Hashem is the Me'on (the location) of the world 3 or vice-versa.
Rashi: The 'Hey' at the end of Me'onah is a suffix - like a 'Lamed' at the beginning of a word - and is not part of the word.
According to the Seforno, "Me'onah" goes with the previous Pasuk. Refer to 33:26:3:2*.
Tosfos ha'Shalem, Ibid.: As implied by the Pasuk in Tehilim, 90:1 - "Hashem Me'on Atah".
What are the connotations of "Elokei Kedem"?
Rashi: It means the G-d who preceded all other gods (celestial powers). 1
Seforno and Targum Onkelos: It means the G-d who preceded the whole of creation - and from Whom everything subsequently came.
Targum Yonasan: 'The dwellings of Hashem precedes all'.
See Sifsei Chachamim.
What are the connotations of "u'mi'Tachas Zero'os Olam"?
Rashi: Refer to 33:27:2:1. 'And all the mighty men 1 dwell beneath His residence', and shiver and shake with dread before Him. 2
Seforno, Da'as Zekenim and Rosh: He also rules below the heaven (just as [He rules] over the upper beings - Da'as Zekenim and Rosh [He is the G-d of all the powers and leaders that are to be found in all the worlds' - Seforno]). 3
Chizkuni: And who rides on the arms of the universe below' (and anyone who delves into this further lacks respect of Hashem's Honor - Rashi in Chagigah, 16a). 4
Targum Yonasan: 'And below His mighty arm He carries the world'.
Tosfos ha'Shalem (Bereishis 28:11:9): When Hashem folded Eretz Yisrael under Ya'akov, where were the residents of Eretz Yisrael? He made Himself the place for them - the land under them.
Hadar Zekenim (in Pasuk 24): "Zero'os" is written Chaser 5 (without a 'Vav'), intimating that Hashem bears the entire world with one arm.
Chulin, 89a: It implies that the world exists only on the meri of those who negate themselvs - as if they did not exist. 6
Rashi: The strong men such as Sichon and Og and the kings of Cana'an, who were considered the world's heroes.
Rashi: Because those who are on the lower ground are always afraid of those who are based on higher ground.
Seforno: Including all that exists and terminates that are time-bound, still-life and nature that sustains, grows, instills life, and forms plants and living-creatures.
See Targu Onkelos, who therefore avoids the issue and translates it as 'By His Word the world was created'.
Hadar Zekenim: On the hand, "Zero'os Resha'im Tishavarnah" in Tehilim 37:17 is written Malei (with a 'Vav') to teach us that Hashem breaks both arms of the Resha'im.
Like we say in the Amidah "ve'Nafhi ke'Afar la'Kol Tih'yeh'. See also Torah Temimah, note 78.
What is the significance of the latter half of the Pasuk "Vayegaresh mi'Panecha Oyev Vayomer Hashmed!'?
Rashi, Da'as Zekenim and Rosh: It teaches us, even though Hashem expelled our enemies, He left it to us to finish the job and destoy them (Amalek and the Cana'anim - Da'as Zekenim and Rosh).
Seforno: It teaches us that it is not with our sword that we inherited the land - in which case we would be able to say that, in the course of time, when our strength wanes or when another nation comes upon the scene, they will be able to overpower us - But it is Hashem who drove them out!' .
Oznayim la'Torah: It teaches us that Hashem drove the Girgashi - who were exiled to Africa, and instructed Yisrael Yisrael to kill the Cana'anim that remained in Eretz Cana'an.
