Tafsiran yang Mengutip untuk Yesaya 56:4

It is also possible to explain the directive: “you shall be holy” at the beginning of our Parshah as applying to the sanctity of one’s thoughts, one’s intentions, similar to what the sages said (Shevuot 18) that when engaging in the act of marital relations with his wife both parties should harbour only pure thoughts, not wanting to merely indulge their libido. Seeing that such purity of thought at such a time has a genetic impact on the kind of children produced through the act of cohabitation, the Torah even referred to the children born as having been born “for Me” (compare Ezekiel 23,37: “and even their children which they had born to Me they passed before them the idols, -specifically the Moloch-that they may be consumed”). The prophet speaks of children conceived in holiness as children born to G’d. This is applicable to all the Israelites whose existence is dedicated to G’d. The reason this paragraph is addressed to כל עדת בני ישראל, “the entire community of the Children of Israel,” is because these laws apply to males and females equally. When Moses assembled the people and gave them the directive to build the Tabernacle and for the Israelites to donate materials for that project we also find the directive addressed to כל עדת בני ישראל, “the entire community of the Children of Israel” (Exodus 35,1). There too the directive was addressed directly to the males and the female members of the community. The reason for the formula איש אמו ואביו תיראו, is that there are three partners involved in bringing about the birth of a human being, G’d, father, and mother (Kidushin 30). The Torah mentions the mother first as it is a great achievement for the mother to attain the level of sanctity desired when she cohabits with her husband. The father, partner number two, is mentioned next as his contribution to the fetus is critical, i.e. his sperm is the most important ingredient. G’d is mentioned last as He contributes the soul, an essential component, (but only after husband and wife have already started the fetus). The words: “I am the Lord your G’d” at the end of the verse describe that G’d is the third party in the creation of the baby. The third partner, G’d, is alluded to in the words “and observe My Sabbaths,” seeing that amongst observant people cohabitation takes place primarily on Friday nights. The word תשמרו, is appropriately translated as “waiting.” We find the word שמר used in this sense in connection with Yaakov “waiting for something to occur” when told of a dream his son Joseph had which on the face of it defied interpretation (Genesis 37,11). Our sages in Berachot 3 use the word in a similar manner when they speak about שמר לי על הפתח, as the subject Elijah there waiting for Rabbi Yossi. The prophet Isaiah 56,4 speaks of the Lord having an encouraging message for the eunuchs and sterile men who observe the Sabbaths (although unable to sire children and hope for G’d’s partnership being manifest in the children they will father, resp. not father). The subject there are not people unable to produce viable sperm but people who deny themselves the opportunity of cohabiting with their wives except on Friday nights, thus observing the Sabbaths. Our sages interpret the words אשר פריו יתן בעתו, “someone (normally tree) who will give its fruit at its appropriate time” (Psalms 1,3) as an allusion to people who indulge in cohabitation with their wives only on Friday nights, thus observing the Sabbath in a special manner (compare Ketuvot 62). G’d rewards such people by granting them יד ושם טוב מבנים ובנות, “a memorial and name better that physical sons and daughters.” [This is the end of the verse in Isaiah 56,4 and ignores the literal promise of that verse which is understood as consoling people who have no children by suggesting that there are greater rewards than biological offspring. Ed.]

And you, speak to the children of Israel, saying: However, you shall keep My Sabbaths. Here it added the word and you because the Sabbath day is appropriately attributed primarily and firstly to Moses, as he chose the Sabbath day in Egypt, as is found in the Midrash (Shemot Rabbah 1:28) and in the prayer text Moses rejoiced in the gift of his portion, etc.
And He said However, you shall keep My Sabbaths — implying two [Sabbaths] — because He mentioned the Tabernacle and all its vessels, and it is stated (Exodus 25:8) And they shall make Me a sanctuary. And above it says, It shall be a holy anointing oil to Me. And in the Yalkut, Parashat Terumah, it concludes that everywhere the expression “to Me” is used, it exists forever and for all eternity. Yet our eyes see that they [the Tabernacle and its vessels] did not endure forever, for the Temple was destroyed, and where is the oil?
Therefore, He speaks as if placing a condition: However, you shall keep My Sabbaths, in the way our Sages said (Shabbat 118b): “If Israel would observe two Sabbaths, they would be immediately redeemed,” as it says (Isaiah 56:4), Who keep My Sabbaths, etc. That is why He uses the term However — to say that only and exclusively on this condition will the Tabernacle and the oil endure forever: if you observe two Sabbaths.
And it is possible that this is also Rashi’s intention when he explained that this comes to exclude the Sabbath from the work of the Tabernacle. For since the endurance of the Tabernacle depends on the observance of the Sabbath, the Sabbath is certainly greater than the work of the Tabernacle. Therefore, it is not appropriate for the work of the Tabernacle to override the Sabbath.

Now should these three men be in its midst[namely] Noah, Daniel, and Job, they would save themselves with their righteousness. Why are sons and daughters not mentioned [in verse 14] in regard to the death by faminei.e., it is not stated about them, “[as I lived] if they will save sons or daughters!”as they are mentioned in the last two punishments (verses 16, 18)? This is to depict Daniel, for he was one of those three saved from famine, he was of the generation of Jeconiah, and neither sons nor daughters were rescued with him. Concerning him Isaiah prophesied (56:4): “[For] so says the Lord to the to the eunuchs who will keep My Sabbaths.”