Tafsiran yang Mengutip untuk Yesaya 48:1

And so said the prophet Isaiah (48:1–2) Hear this, O house of Jacob, who are called by the name of Israel, and who came forth from the waters of Judah, who swear by the name of the Lord, and make mention of the God of Israel, but not in truth, nor in righteousness. For they call themselves of the holy city, and stay themselves upon the God of Israel; The Lord of hosts is His name.
He means that they should have been careful with mentioning His great name, blessed be He, because their name is like the name of their Master, since they are the house of Jacob who was called by the name of Israel, which includes the name “El” [God] in it [“Yisra-El” = straight with God], and they came forth from Judah, which includes all the letters of the special Name [the Tetragrammaton]. Thus, the name of God and the special Name are included within them. Nevertheless, they swear by these two names — by the name of the Lord, and make mention of the God of Israel — but not in truth, etc. For regarding these two names it was said, You shall not take the name of the Lord your God in vain.
And if you would say that the reason they are not careful with these two names is because they are not treasured and important in their eyes, to this he responds: For they call themselves of the holy city — for they identify themselves with the holy city that is called by God’s name, as it is written and the name of the city from that day shall be, “The Lord is there” (Ezekiel 48:35). And they stay themselves upon the God of Israel saying, The Lord of hosts is His name — that He is Lord over all the hosts of Israel. If so, they identify themselves everywhere with His blessed name, and all these names are treasured and important in their eyes, yet nevertheless they are not careful with them and mention the Name not in truth, nor in righteousness.
This corresponds to the two times that in vain is mentioned here [in our verse] — one meaning “for no purpose” and one meaning “falsely.” Now, truth is the opposite of falsehood, and when it says not in righteousness, this means “for no purpose,” because one who swears in court intends to justify his claims, and regarding this it is said and by His name shall you swear (Deuteronomy 10:20). But one who mentions the Name for no purpose does not intend to justify his claims, but rather to justify his vain utterances, and this is called not in righteousness.

We find that the prophet Isaiah admonishes Israel concerning this sin in chapter 48,1-2 where he writes as follows: “Listen to this O House of Yaakov, who bear the name of Israel and have come forth from the waters of Yehudah, who swear by the name of the Lord and invoke the G’d of Israel- though not in truth and sincerity- for you are called after the Holy City and you do lean on the G’d of Israel whose name is the Lord of Hosts.” What Isaiah was trying to explain to the people was that they had no reason to be surprised that the pagans did not honour their oaths seeing that they had not been given the Torah. The Jewish people failed to honour their oaths in spite of having been given the Torah and being perfectly aware of how G’d hated the swearing of false oaths. Isaiah referred to the Jewish people as the House of Yaakov to remind them of the introductory words of the Decalogue where Moses was told to address the “House of Yaakov” (Exodus 19,3). It was the very presence at the revelation and their acceptance of the Torah that entitled the Jewish people to bear the name Children of “Israel” and “Yeshurun,” both distinctions conferred on people who are loyal to G’d and His ethical teachings. They had observed the Majesty of G’d by a visual demonstration, i.e. His שררה, as a memento of this they were accorded the name Yeshurun. (compare Deut. 32,15 “Yeshurun” waxed fat, etc.) The words ממי יהודה יצאו, “they came forth from the waters of Yehudah” were a reference to the זרע יהודה, the “seed of Yehudah.” The reason Isaiah singled out Yehudah was because his first prophetic message had been addressed to the tribe of Yehudah, compare אשר חזה על יהודה וירושלים, “who prophesied concerning Yehudah and Jerusalem (Isaiah 1,1).

A kabbalistic approach to our verse understands the meaning as follows: The words ויטע ה' אלוקים גן בעדן מקדם refer to a planting which had taken place a long time ago, hence the word מקדם, “since primeval times.” Had G-d planted the garden at the time described in the story, He would simply have had to give a directive such as He did during the reports of creation in chapter one. The fact that the Torah does not do this but describes G-d as “having planted it”, rather than as having commanded it to come into existence is proof that the garden preceded the creation of the universe. In fact, this “planting” had already been alluded to in the very first word of the Torah, the word בראשית.
Keeping in mind that this garden dated back to an era preceding that described in the Torah in chapter one, the words “He placed there the human being whom He had fashioned,” must have a different connotation. The words אשר יצר are a reference to the source of man, i.e. his soul. We have already explained that man’s soul originated in the emanation חכמה. We can now appreciate that the refined souls originate in the East. This is the meaning of the statement we find in the Sefer Habahir (by Rabbi Nechunyah ben Hakanah) that the זרע of Israel, i.e. its descendants originated in the Eastern parts of the universe because the marrow in the spinal cord comes directly from the brain from which it is transmitted to the male organ and converted into semen. We find proof of this in Isaiah 43,5 כי ממזרח אביא זרעך וממערב אקבצך, “for from the East will I bring your seed (descendants) and from the West will I gather you in.” The prophet tells us that when Israel will be good, will perform G-d’s commandments, their souls will (once again) originate in that Eastern region. If, however, they will fail to live up to G-d’s expectations, their seed, i.e. the seed, (the souls of their children) will be gathered up from the Western part of the universe. [according to Rabbi Chavell this is an assurance that the original light, though hidden from mankind after the sin, has never been removed from earth but has only been stored in areas inaccessible to us.] When we read in Kohelet 1,4, דור הולך ודור בא, “a generation goes and a generation comes,” this means that all the souls have already been assigned to this world and until each one has been hosted by a body the redeemer cannot come.
What did the prophet mean in the second half of his verse when he said ממערב אקבצך, “I will gather you in from the West?” It means that Israel will be gathered in, “protected” from the very attribute which always displays a tendency to be attracted by the West. Why is it called “West?” Because there all the seeds intermingle. [I believe this is a way of saying that sanctity is being compromised by intermingling with souls who originate in spiritually negative areas. Ed.] The attribute described as “East,” is a reference to the emanation תפארת, “harmony,” the central line (of the emanations). [Rabbi Chavell refers the reader to the commentary of Levush on Recanati 8,1 for a more profound appreciation of the author’s comments.]
From that region the souls travel to the foundation of the universe, a region known as ברית, “covenant.” This is why the author of the Sefer Habahir wrote that the seed comes to the Israelites by means of the spinal cord which gets its input from the brain travelling down to the male member.
The attribute called West is the עטרה, ‘crown,” may be the reason why our sages in Baba Batra 25 said that the שכינה, “the presence of G-d’s supervisory attribute,” is in the West. Just as the seed travels from the brain through the spinal cord to the male member, so the soul wends its way from the region known as תשובה via the קו האמצאי,“central line,” which is the Eastern part of the universe and it arrives by way of the West. I believe that the prophet Isaiah alluded to this when he said in Isaiah 48,1 שמעו זאת בית יעקב הנקראים בשם ישראל, וממי יהודה יצאו, “listen to this O house of Yaakov who bear the name Israel and who have emanated from the waters of Yehudah.” The expression “who have emanated from the waters of Yehudah,” means “from the seed of Yehudah.” The reason the prophet called Israel “Yehudah,” is because the flag of Yehudah represented the Eastern part of the encampment of the Israelites in the desert.