Tafsiran yang Mengutip untuk Yesaya 4:6

fine flour, honey, and oil you ate The manna, which would change to any flavorto fine flour, honey, and oilyou ate. The Midrash Aggadah (Mid. Song 4:2) [points out that] thirteen items are enumerated here, and corresponding to them, the Holy One, blessed be He, ordered them to bring the thirteen items enumerated in the donation for the Tabernacle (Exod. 25:1-7). Nevertheless, He is destined to repay them in the future with thirteen items (Isa. 4:5f.): “And the Lord shall create over every dwelling of Mount Zion, etc. And a tabernacle shall be for shade by day from the heat, etc., from stream and from rain, etc.”

FOR IS THE TREE OF THE FIELD A MAN? Rabbi Abraham ibn Ezra has explained it well, that the purport of the verse is as follows: “for thou mayest eat of it, for the man is the tree of the field [i.e., man is dependent on the fruit-tree for food], and thou shalt not cut it down that it be used by you in the siege. And the meaning of the expression for the man is the tree of the field is like for he taketh a man to pledge”³⁵⁷Further, 24:6. [which means, “when he takes away a man’s tools and means of earning a livelihood in security for a debt, it is as if the man’s very life is being taken from him,” and here too it means “for the tree of the field is man’s life” because his life depends on it]. But in the opinion of our Rabbis,³⁵⁸Baba Kamma 91b. it is permissible to cut down a fruit-tree to build a bulwark, and the statement of the Torah, Only trees which thou knowest that they are not trees for food etc.³⁵⁹Verse 20. is to assign priority, meaning that a fruitless tree should be cut down prior to a fruit-tree. If so, the meaning of the section, in their opinion, is that the Torah warned, Thou shalt not destroy the trees to cut them down destructively, not for the purpose of the siege, as is the custom of armies [to cut down trees needlessly]. And the reason for it is that warriors destroy a city and its environs in the hope of conquering it, as it says, and ye shall fell every good tree, and stop all fountains of water.³⁶⁰II Kings 3:19. You are not to do so, to destroy it, for you are to trust in G-d that He will deliver it into your hand. For the man is the tree of the field, for you will eat of its fruit and live, and through it the city will be besieged by you, meaning to say, you will eat from it after conquering the city, and also when you are encamped, engaged in the siege, you should do likewise. And the meaning of the expression, them thou mayest destroy and cut down³⁵⁹Verse 20. is that you are permitted to cut them down to build bulwarks and also to destroy them until it be subdued,³⁵⁹Verse 20. for sometimes the destruction [of the trees] is for the purpose of capturing the city; for example, when the people of the city go out and fetch the wood thereof, or they hide there in the forest to fight against them, or when the trees are a refuge and a covert³⁶¹Isaiah 4:6. to the city from stones of stumbling.³⁶²See ibid., 8:14.

בַסכת. Die Verwandtschaft von סכך mit זכך, klar, lauter, und זקק, läutern läßt erkennen, daß die Grundbedeutung von סכך: das Entfernen und Fernhalten von Fremdartigem, Störendem, somit: Schützen ist, und סוכה ist eine zum zeitweiligen Schutz errichtete Überdachung. Dieses Unfeste, עראי, als Charakter der סוכה dem festen Hause gegenüber, spricht sich Bereschit 33, 17 aus: ויבן לו בית ולמקנהו עשה סוכות. Ebenso Samuel II, 11. 11: הארון וישראל ויהודה יושבים בסכות ואני אבוא אל ביתי וגו׳. Es heißt nun nicht בְסכות, in Hütten, sondern בַסכות: in den Hütten, nicht in Hütten überhaupt, sondern in bestimmten Hütten, deren Art und Konstruktion als bekannt vorausgesetzt sind. Offenbar setzt hier der schriftliche Text des Gesetzes das durch mündliche Belehrung Bekannte voraus. (Auch Sam. II. 11, 11 und Könige I. 20, 16 heißt es בַסֻכּוֹת und setzt die Hütten als den für Heereslager im Kriege selbstverständlich bekannten Aufenthalt voraus). In der Tat gibt auch die Überlieferung ganz bestimmte Modalitäten für die Hütte an, deren Bewohnen am Sukkotfeste hier geboten ist. Sie unterscheidet סכך, die Überdachung, das eigentlich Deckende, Schützende, die eigentliche סוכה, wie es Jes. 4, 6 heißt: וסוכה תהיה לצל יומם מחורב וגו׳, und דפנות, die den Raum abgrenzenden Wände.