Commentaire de citation sur Isaïe 56:1

And the Holy One, blessed be He, answered him, “Now you will see, etc.” For it is known that this is the natural order — that every day, just before the dawn rises, the darkness becomes even more intense than the night’s darkness, and afterward the light of dawn breaks through and rises. Similarly, most sick people, just before their death, strengthen and sit up in bed and ask for food, and afterward death overpowers them. And likewise in the winter days, just before the sun rises, the cold intensifies, and finally it is overcome by the sun. This is natural, for any natural thing that senses something opposing it coming to nullify its existence will strengthen itself against its opponent and refuse to yield before it, exerting in its nature all the power it can muster, until finally it is defeated because the opposite force has overpowered it. This is true in all the examples we mentioned. Similarly, the fact that Pharaoh has now worsened his treatment of Israel more than before is conclusive proof that his end is near and that the time of redemption is close, which will nullify all of Pharaoh’s actions. Therefore, he wants to strengthen his efforts. This is what is meant by Now you will see — with the word now, He answered Moses’ question of Why have You brought harm…? Because now the time has arrived when Pharaoh will be compelled to send them away and expel them, therefore he wishes to rise up against them with a strong hand. And this is proof that My salvation is close to come, and My righteousness to be revealed.

And I say that this entire midrash is built on the foundation of humility, to instill it in all who sit in judgment, because it is for this reason that it says before them and not before idolaters, for anyone who is arrogant does not judge deliberately and does not allow the judgment to ferment, to settle on its lees. And this is the meaning of the parable of a king who had many sons, and the analogy is not about the nations and Israel, but rather about all of Israel who are called the children of the living God. And of all of them, He loves the youngest — meaning, among all the sons, that is, among all of Israel, He loves more than all the others the “small one” who diminishes himself, who is humble and lowly — he is chosen to occupy the seat of God in the assembly of judges.
Therefore, he brings proof from the verse For Israel is a youth and I love him (Hosea 11:1), meaning when he makes himself small like a youth and is unlearned, then the Holy One, blessed be He, loves him more than all the children of Israel. For the more humility is found in those below, the more the greatness of God, blessed be He, will be revealed and seen, because the humble restore the crown to its former place, to the Holy One, blessed be He, who is called the Ancient of Days (Daniel 7:9). For through this they acknowledge that He alone is clothed in majesty, and it befits Him and no other.
Therefore, he brings as proof the verse And the Lord of Hosts shall be exalted in judgment (Isaiah 5:16) and says if you preserve judgment — which is related to the term “lees of wine” — meaning that your heart should ferment by judging deliberately, as it is written Keep judgment (Isaiah 56:1). It is also an expression of “lees,” for any liquid that stands still on its lees, the sediment sinks down and the liquid remains clear. Any vinegar has certainly stood for a long time on its lees, and because of this became vinegar. Regarding this it says Keep judgment for all judgment needs to be fermented and delayed until the lees — that is, the waste and confused opinions mixed in human intellect — sink down. And when they go down, his intellect will remain clear, pure, and clean without mixture, and then he will not come to error.
Therefore it says keep judgment but charity should not be delayed; rather, if some poor person asks something of you, fulfill his request immediately. Therefore it says and do righteousness (Isaiah 56:1). All this will be explained further in the portion of Shoftim, with God’s help, on the verse Justice, justice shall you pursue (Deuteronomy 16:20), because the language of “pursuit” applies to charity and not to judgments.
And this is the meaning of “if you keep judgment, I am exalted,” because one who judges deliberately certainly possesses the trait of humility, as he is not embarrassed to ask about his uncertainties or to examine a case for a long time until he brings forth a truthful judgment. And through the humility of those below, the Holy One, blessed be He, is exalted, as it is written And the man shall be humbled, and the person shall be lowered, and the eyes of the lofty shall be humbled. But the Lord of hosts shall be exalted in judgment (Isaiah 5:15-16).

Ha Lachma Anya, A Second Interpretation: The Midrash teaches that it is through the merit of giving tzedakah that our ancestors were redeemed from Egypt. They would feed the hungry at their tables and from them we can learn how to act. Just as they fed the needy, so we should feed the needy. In Masekhet Baba Batra, 10a, we learn “Tzedakah is great for it brings redemption closer.” We learn this lesson from Isaiah 56:1 – “Soon my salvation shall come for my righteousness (tzedakah) shall be revealed.” This is the first lesson of the Haggadah in the words, “This is the bread of affliction.” The redemption was because of the bread of the needy which our ancestors fed them in Egypt; therefore, lets us act similar to them. We say, “All who are hungry come and eat.” What is the reason for this, so that while “now we are here,” next year “we may be in the land of Israel.” It is through acts of tzedakah that we bring redemption closer and that we can anticipate being in the land of Israel in the year to come!