וְהָיָ֣ה ׀ בַּיּ֣וֹם הַה֗וּא יוֹסִ֨יף אֲדֹנָ֤י ׀ שֵׁנִית֙ יָד֔וֹ לִקְנ֖וֹת אֶת־שְׁאָ֣ר עַמּ֑וֹ אֲשֶׁ֣ר יִשָּׁאֵר֩ מֵאַשּׁ֨וּר וּמִמִּצְרַ֜יִם וּמִפַּתְר֣וֹס וּמִכּ֗וּשׁ וּמֵעֵילָ֤ם וּמִשִּׁנְעָר֙ וּמֵ֣חֲמָ֔ת וּמֵאִיֵּ֖י הַיָּֽם׃
Pada hari itu Tuhan akan mengulurkan tangan-Nya sekali lagi, untuk kedua kalinya, untuk memperoleh kembali sisa umat-Nya yang masih tertinggal dari Asyur, dari Mesir, dari Patros, dari Kush, dari Elam, dari Sinear, dari Hamat, dan dari pulau-pulau di laut.
Rabbeinu Bahya
We surmise that perhaps he had already given his sons allusions of the redemption from Egypt when he told them in 48,21 “and the Lord will be with you and He will bring you back to the land of your fathers.” After all, had it not been for the incident with the spies the redemption at the time of the Exodus would have resulted in Israel immediately taking possession of the land of Canaan.
Seeing that he had alluded to the Exodus in the previous verse, it was quite normal that at this point Yaakov would want to reveal something about a final redemption. After all, both redemptions have this in common that the Jewish people would emerge from a very terrible exile. Besides, we have it on the authority of our prophets that the final redemption will parallel the redemption from Egypt in many respects. The principal difference will be that the final redemption will result in mankind acquiring a far greater knowledge of G’d and His attributes.
When you examine Yaakov’s introduction you will note that he was going to concentrate on two assemblies i.e. he said האספו והקבצו, “assemble yourselves,” and in the next verse “gather yourselves.” The first expression האספו referred to the exiled people of the Kingdom of Israel and the Kingdom of Yehudah respectively, just as mentioned in Isaiah 11,12 “and assemble the banished of Israel and gather the dispersed of Yehudah.” Isaiah 56,8 also speaks of G’d “gathering in the dispersed of Israel.” This indicates that there will be two redemptions after Isaiah’s time. It most likely refers to the redemption of the ten tribes in a separate redemption after the tribes of Yehudah and Binyamin have been redeemed first. The only time all of the tribes were redeemed simultaneously was at the Exodus from Egypt. The next time this will happen would be the final redemption. This is why the prophet (Isaiah 11,11) says “in that day My Lord will again apply His hand to acquire the other part of His people who have been left over.” Seeing that at the redemption from Babylon only 42.000 Israelites were redeemed the prophecy could not apply to that redemption. This is why the verse in Isaiah refers to a “second” redemption.
Seeing that he had alluded to the Exodus in the previous verse, it was quite normal that at this point Yaakov would want to reveal something about a final redemption. After all, both redemptions have this in common that the Jewish people would emerge from a very terrible exile. Besides, we have it on the authority of our prophets that the final redemption will parallel the redemption from Egypt in many respects. The principal difference will be that the final redemption will result in mankind acquiring a far greater knowledge of G’d and His attributes.
When you examine Yaakov’s introduction you will note that he was going to concentrate on two assemblies i.e. he said האספו והקבצו, “assemble yourselves,” and in the next verse “gather yourselves.” The first expression האספו referred to the exiled people of the Kingdom of Israel and the Kingdom of Yehudah respectively, just as mentioned in Isaiah 11,12 “and assemble the banished of Israel and gather the dispersed of Yehudah.” Isaiah 56,8 also speaks of G’d “gathering in the dispersed of Israel.” This indicates that there will be two redemptions after Isaiah’s time. It most likely refers to the redemption of the ten tribes in a separate redemption after the tribes of Yehudah and Binyamin have been redeemed first. The only time all of the tribes were redeemed simultaneously was at the Exodus from Egypt. The next time this will happen would be the final redemption. This is why the prophet (Isaiah 11,11) says “in that day My Lord will again apply His hand to acquire the other part of His people who have been left over.” Seeing that at the redemption from Babylon only 42.000 Israelites were redeemed the prophecy could not apply to that redemption. This is why the verse in Isaiah refers to a “second” redemption.
Rashi
and a twig shall sprout from its roots and the entire section, and at the end (v. 11), “And it shall come to pass, that on that day, the Lord shall apply His hand again...[from Assyria]...Hence, [it is obvious] that this prophecy was said to console those exiled to Assyria.
Rabbeinu Bahya
Still another purpose of the Torah providing us with all these details about the Israelites’ journeying is that it contains allusions to the future. All the predictions of our prophets concerning the redemption of the future clearly indicate that this redemption will largely reflect earlier redemptions. The more we know about the redemption from Egypt, etc., the better we can picture how the redemption of the future will develop. Just as when the Israelites departed from Egypt they marched into the desert, so in the final redemption many Jews would also march into the desert on their way to their home and this is what the prophet Ezekiel 20,34-35 spoke about when he quoted G’d as saying: “I shall take you out from the nations, and gather you from the lands into which you were scattered....and I will bring you to the wilderness of the nations.” In our verse there is an allusion to this as the word מוצאיהם, “the place from which they set out,” is repeated. Ezekiel speaks of the final redemption and means that in the interval between the Israelites leaving lands in which they sojourned as exiles, the Lord will guide them and provide for them as He had done after the Exodus from Egypt.
The apparently redundant repetition of the words ואלה מסעיהם למוצאיהם are an allusion to the way the redemption of the future will materialise. Seeing the paragraph had commenced with אלה מסעי, the Torah employs the same syntax when alluding to the journeys in the future. The conjunctive letter ו at the beginning of the words ואלה מסעיהם למוצאיהם indicates that these words refer to journeys in the future.
The apparently redundant repetition of the words ואלה מסעיהם למוצאיהם are an allusion to the way the redemption of the future will materialise. Seeing the paragraph had commenced with אלה מסעי, the Torah employs the same syntax when alluding to the journeys in the future. The conjunctive letter ו at the beginning of the words ואלה מסעיהם למוצאיהם indicates that these words refer to journeys in the future.
Rav Hirsch
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Hanya tersedia untuk anggota PremiumRashi
into seven streams into seven segments, for the aforementioned seven exiles: from Assyria and from Egypt, etc. Those from the islands of the sea are not from that side.
Rashi
The Lord said, “I shall restore from Bashan” For so He promised to restore us from the mighty ones of Bashan and from the islands of the sea.