Comentario citado sobre Isaías 18:7

YOVEIL HI’ (IT IS A JUBILEE). “This [the fiftieth] year is distinguished from all other years by being given a special name. And what is that name? Its name is yoveil [literally: ‘the ram’s horn’] on account of the blowing of the Shofar.” This is Rashi’s language, and such also is the opinion of the commentators¹⁴³R’dak in Sefer Hashorashim (Book of Roots), under the root yoveil. that [the word yoveil here] is of the roots: ‘b’keren hayoveil’ (with the ram’s horn);¹⁴⁴Joshua 6:5. ‘shofroth ha’yovlim’ (the rams’ horns).¹⁴⁵Ibid., Verse 4. But I do not find this acceptable, because of [the expression here] shall be unto you [it shall be a Jubilee unto you]; for what sense is there in saying of a year that “it shall be ‘a blowing’ unto you”¹⁴⁶For since Rashi explained that the term yoveil means “blowing the Shofar,” then it follows that ‘yoveil hi’ the fiftieth year shall be unto you means that “the fiftieth year shall be blowing the Shofar to you.” But how can this be said of a year? Mizrachi in defense of Rashi writes that Rashi means that “the year in which every man returns to his possession and to his family, is called yoveil (Jubilee) on account of the blowing of the Shofar,” but not that the word yoveil means “blowing.” and you shall return [every man unto his possession etc.]? Perhaps Scripture is stating: “It is a Jubilee distinguishable by that name which I have called it, and it shall be unto all of you known by the blowing of the Shofar which you will do thereon, reminding you of the purport [of the Jubilee year], that in it every man shall return unto his possession, and every man unto his family.” Similarly, A Jubilee shall that fiftieth year be unto you¹⁴⁷Verse 11. means that it shall be a Jubilee unto you, that ye shall not sow, neither reap, that is to say, it is known by its name that it is to be so.
But all this appears to me to be incorrect. For the meaning of shofroth ha’yovlim¹⁴⁵Ibid., Verse 4. is “the horns of the rams,” and Yonathan [ben Uziel] also translated there: “shofroth [made] of rams’ horns.” It is also so stated in the Gemara:¹⁴⁸Rosh Hashanah 26 a. “What intimation is there that the term yoveil is an expression for a ram? In Arabic they call a ram yovlo.” Now the Shofar used on the Day of Atonement [in the Jubilee year] does not necessarily need to be a ram’s horn, for all shofroth (horns) are valid on it, and in the opinion of our Mishnah¹⁴⁹Ibid., 26 b. and all the Tannaim (Sages of the Mishnah), the commandment is [preferably to be performed in the year of the Jubilee] with the horn of wild goats. If so, why then would the [Jubilee] year be called “the year of the ram?”
Now Rabbi Abraham ibn Ezra said that the meaning of yoveil is like “sending forth.” In my opinion, Scripture does not call the year yoveil with reference to the blowing [of the Shofar], but with reference to “the liberty” [that it brings to the inhabitants of the Land]; for this term is not mentioned in the first verse which states, Then shalt thou make proclamation with the blast of the horn.¹⁵⁰Above, Verse 9. But when He stated [in the verse before us] and ye shall proclaim liberty throughout the Land unto all the inhabitants thereof, meaning that they shall all be free to reside wherever they please, He continued by saying ‘yoveil hi,’ that it is a year in which every man is “carried away” to his possession, and his feet “transport him” to his family afar off to sojourn.¹⁵¹Isaiah 23:7. This term [yoveil] is used in connection with many subjects. Thus: ‘yuval’ (there shall be brought) a present unto the Eternal of hosts,¹⁵²Ibid., 18:7. and it is further stated: and on ‘yuval’ it spreadeth out its roots;¹⁵³Jeremiah 17:8. streams and ‘yivlei mayim’,¹⁵⁴Isaiah 30:25. which mean “channels through which water is conveyed.” And the Land shall yield ‘yevulah';¹⁵⁵Further, 26:4. and neither shall ‘yevul’ be in the vines¹⁵⁶Habakkuk 3:17. also signify a kind of “bringing” [of produce or fruits], just as they are called t’vuah [“produce,” which is of the root “bringing”]. Similarly in Aramaic [as will be explained]. Thus: and carry it quickly¹⁵⁷Numbers 17:11. the Targum renders: “v’ovil quickly.” Thus the meaning of it shall be ‘yoveil’ unto you is “it is a year which ‘brings’ [liberty] and it shall be so to all of you, that you shall come and return every man unto his possession, and every man unto his family.” And He stated again [in the following verse], A ‘yoveil’ shall that fiftieth year be unto you¹⁴⁷Verse 11. meaning that the fiftieth year shall be to you only for yoveil [“bringing” liberty], and not for anything else, and ye shall not sow, neither reap,¹⁴⁷Verse 11. but instead it shall be holy¹⁵⁸Verse 12. and every man shall return unto his possession,¹⁵⁹Verse 13. so that the year shall be for all of you a yoveil [bringing everyone back to his possession and family], as its name indicates.
And by way of the Truth, [the mystic teachings of the Cabala], the term d’ror (liberty) is related to the expression, ‘dor’ (a generation) passeth away, ‘v’dor’ (and a generation) cometh.¹⁶⁰Ecclesiastes 1:4. See Kithvei Haramban, Vol. I, p. 186, where in his sermon on Ecclesiastes Ramban alludes to a text from the Sefer Habahir which asks: “But does not a generation first ‘come’ and then ‘pass away,’ so why then does the verse change the order? It is to allude to the fact that a generation cometh means that ‘it had already come beforetime.’” See also in Genesis 38:8, Vol. I, p. 469, Note 155. Similarly, yoveil means that everyone will return to the yoveil (source) whence his roots are, and this shall be unto you, [until that time].¹⁶¹Abusaula.

יובל היא, “it is a Jubilee year,” the expression יובל from the root יבל “to bring home,” reflects the extraordinary function of this year, namely to release slaves and to enable them to return to their original homes. Compare the use of this root in the transitive mode in Isaiah 23,7: יובילוה רגליה, “her own feet shall carry her far off”, or Psalms 60,11: מי יובילני עיר מצור?, ”would that I be brought to the fortified city!” Compare also Isaiah 18,7: ביום ההוא יובל שי, “on that day a gift will be brought from a people far removed.”[What follows really belongs to verse 10, the author may have had his reasons why he decided to place this here. Ed.]

Wäre תשי von נשה, so würde ש ein Dagesch haben. So weist es wie יהי ,תחי auf eine Wurzel שיה hin. שיה ist aber die Wurzel von שי, eine Huldigungsgabe, לך יובילו מלכים שי (Ps. 68, 30), יובל שי לד׳ צבאות (Jes.18, 7) wie גַי von גיה. Hat er dich erst geboren, so bringst du deinen Hort, statt Ihm zu huldigen, andern zur Huldigung, d. h. gibst du ihn als ferner für dich wert- und bedeutungslos auf, um damit anderen zu huldigen, ותשכח אל מחוללך, habe ich es doch erlebt, daß du selbst Gottes vergaßest, noch indem Er in deiner Erzeugung begriffen war, noch ehe du, wie z. B. in der Wüste, an das Ziel einer selbständigen Existenz gelangt warst und noch auf dem Wege dahin in jedem Augenblicke dich von Gott getragen und seine Waltung dir gegenwärtig fühlen musstest! Auch dieses צור ילדך תשי, diese Leichtfertigkeit, nach kaum erreichten besseren Zuständen das altjüdische Verhältnis zu Gott zu verleugnen, um mit dieser Verleugnung einer anderen Macht zu huldigen und deren Gunst zu erlangen, ist kein vereinzeltes Faktum in der jüdischen Entwicklungsgeschichte.