Tafsiran yang Mengutip untuk Yesaya 10:27

עזי וזמרת יה — Onkelos translated this by “my might and my praise”, taking עָזִּי the same as עֻזִּי, and וְזִמְרָת the same as וְזִמְרָתִי. But I wonder at the wording of the text if this translation is correct, for you will find no similar example of its punctuation (i. e. of עָזִּי) in the Scriptures except in three passages where it is, in each case, followed by וזמרת. In all other passages it is punctuated with שורק (i. e. our Kibbutz); e. g., (Jeremiah 16:19) ה' עֻזִּי ומעזי (Psalms 59:10) עֻזּו אליך אשמרה So, too, every word of two letters that is punctuated with a Melopum (our חולם) when it is lengthened by the addition of a third letter (i. e. when it has a pronominal suffix as in the examples given below), and the second has not a Sheva (חטף), the first is punctuated with a שורק (Kibbuts) — as, for instance, עֹז and עֻזִּי; ‎רֹק and ‎רֻקִי ; ‎חֹק and ‎חֻקִי ; ‎עֹל and עֻלִי as in (Isaiah 14:25) “then shall his yoke (עֻלּוֹ, from עֹל) depart from him”; — כֹּל and כֻּלּוֹ, as in (Exodus 14:7) “and captains over each of them (כֻּלּוֹ) — from כֹּל. But these three examples of עָזִּי וְזִּמְרָת, viz., that occuring here and that in Isaiah (12:2) and that in Psalms (118:14), are punctuated with short Kametz, whereas the translation of Onkelos would require עֻזִּי and not עָזִּי. Then further, in not one of them (these three passages) is it written וזמרתי, as Onkelos translates, but וזמרת and remarkably enough all of them are immediately followed by ויהי לי לישועה. — Therefore I say in explanation of the wording of the text that עָזִּי is not the same as עֻזִּי and וְזִמְרָת is not the same as וְזִמְרָתִי, but עָזִּי is a noun without a suffix of any kind, as we find in (Psalms 123:1) “The one who sits (הַיֹּשְׁבִי) in heaven”; (Obadiah 3:3) “The one who dwells (שֹׁכְנִי) in the cleft of the rock”; (Deuteronomy 33:16) “He that dwelleth (שֹׁכְנִי) in the bush” (where the syllable at the end of the word is part of the noun and is not the pronominal suffix denoting “my”). The praise, therefore, proclaimed in these words is this: The עז and the זִמְרָת of God, this was to me as a help. The word וזמרת is a noun in the construct state to the word which expressess the Divine Name (יָהּ), in the same sense as (Judges 5:23) “to the help of (לעזרַת — const.) the Lord”; (Isaiah 9:18) “through the wrath of (בעברת — constr.) the Lord”; (Ecc. 3:18) “because of (דברַת — const.) the sons of man”. The expression וזמרת has the meaning of the root which we find in (Leviticus 25:4) “thou shalt not prune (תזמר)” and in (Isaiah 25:5) “the cutting down (זמיר) of the terrible ones”, both of which have the meaning “lopping off” and “cutting down”. Thus the verse signifies: “The strength and vengeance of our God has become to us a help”. Do not be puzzled by the expression ויהי — that it does not state היה — for we have other verses also that use this idiom, and the following is an example of such a construction: (1 Kings 6:5) “round about the wall of the house, both of the temple and the most holy place, he made (ויעש) a side structure”, and it should have said (instead of ויעש etc.) עשה לו צלעות סביב. Similarly in Chronicles, (2 10:17) “But as for the children of Israel who dwelt in the cities of Judah, Rehoboam reigned (וימלך) over them”, where it should have said מלך עליהם. Other examples are: (Numbers 14:16) “Because the Lord was unable etc…. He slaughtered them (וישחטם)”, where it should have said שחטם; (Numbers 14:36, 37) “And the men whom Moses sent … they died (וימתו)”, where it should have said מתו; (Exodus 9:21) “And he that regarded not the word of the Lord left (ויעזב) his cattle, etc.”, where it should have said עזב‎.

Als durchaus charakteristisch einzig tritt hier noch neben dem Öl im מנחה בלולה בשמן noch ein besonderes Log Öl auf. Es kann dieses Öl nicht in der Bedeutung einer heiligenden Salbung stehen; denn nachdem das Verse 15-18 vorgeschriebene Sprengen und Geben an Körperteile des sich Reinigenden geschehen ist, wird שיריו, der Rest, wie שירי מנחה von זכרי כהונה בעזרה gegessen und ist deren היתר אכילה durch die vorgängigen מתנות bedingt. Nach ר׳ מאיר findet wie bei allen שירים auch bei ihnen פגול statt (Sebachim 44a u. 91a), doch ist darüber die Halacha zweifelhaft. Es kann daher dieses לוג שמן של מצורע nur in ähnlicher Bedeutung wie das שמן der מנחות zu begreifen sein. Wenn jedoch, wie wir (Kap. 2, 1) bemerkt, das den מנחות zugesetzte Öl als לחם שמן dem Brote der Nahrung zugleich den Begriff des Wohlstandes bringt, so ist לוג שמן של מצורע aus der Bedeutung des Öles in Beziehung zum Menschenkörper zu begreifen. Ausdrücke wie: כשמן בעצמתיו (Ps. 109, 18) ובשרי כחש משמן (daselbst 24); וחבל עול מפני שמן (Jes.10, 27), ומשמן בשרו ירזה (Jes. 17, 4) und כל שמן וכל איש חיל (Richter 3, 29) lassen erkennen, wie es der Begriff Gesundheit und Körperfülle ist, der hier durch שמן und dessen abgeleitete Formen zum Ausdruck kommt. Wenn aber eben Körpererkrankung die "Schickung" war, durch welche dem מנוגע der göttliche Unwille über sein sozial sittliches Verhalten sich angekündigt hatte, so dürfte der Einklang sofort deutlich sein, in welchem dieser Begriff mit den Gedanken stehen möge, die dem Genesenen und künftige Gesundheit aus der Erneuung seines Bundes mit dem Gottesgesetze Hoffenden entgegen gebracht werden sollen.

In Hezekiah’s time, the power of the Torah was sought out as necessary for success in battle against Sanheriv, for he saw that the yoke of Sanheriv would not be destroyed by a well-sharpened sword or the intensity of battle, but rather by the special sword of Israel (as cited above from Tractate Sanhedrin). [Scripture states]: “The yoke shall be destroyed by reason of oil,”⁹Isa. 10:27. meaning that the yoke of Sanheriv would be destroyed by the oil of Hezekiah, which burned inside the various synagogues and study halls.¹⁰That is, the Torah study continued throughout the night in Israel. Therefore, since there was a need to succeed in war, it would be feasible for Hezekiah to decree [that those who refused to study would be killed], just as a king would order his entire nation to take up the sword, as necessary in wartime. This will be explained in greater length, as God wills, in my compilation Rinah shel Torah.¹¹See Sha’ar Yisrael 10–12.