에스겔 20:35의 인용 해설

בערבה, “another place in the same desert known as Aravah. It is referred to again in our portion in chapter 2,8: 'ונעבור....מדרך הערבה מאילת ומעציון גבר וגו; which location precisely was this? The one opposite the reeds, the great desert of Paran which commences at a place known as Eytam. This is why the Torah wrote (Numbers 33,6) ויחנו באיתם אשר בקצה המדבר, “they encamped at Eytam which is at the edge of the desert.” Now we are told that this was also extending to the boundary of the land of Moav. We have proof of this in Deut. 2,8, as well as in Deut. 8,2. The place also appears in Ezekiel 20,35 as מדבר העמים, “desert of nations.” Several nations had a border touching the edge of this desert. This is why sometimes it appears as מדבר שור, or ,מדבר קדמות or מדבר מואב

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.

ממדבר צין FROM THE WILDERNESS OF ZIN which is next to Edom there begins the south-east comer of the land of the nine tribes. How is this so? Three lands are situated to the south of the Land of Israel, one next to the other; part of the land of Egypt, and the whole land of Edom, and the whole of the land of Moab. The land of Egypt is at the south-west comer, as it is said in this section, (v. 5) that the southern boundary shall pass “from Azmon unto the Brook of Egypt, and the goings out thereof shall be at the sea” (i.e., at the west). Now the Brook of Egypt ran along the whole land of Egypt — as it is said, (Joshua 13:3) “From the Shihor which is before Egypt”, and divided the land of Egypt from the land of Israel. The land of Edom is next to it on its east. The land of Moab is next to the land of Edom at the end of the south side of Palestine at the east (i.e., the south eastern corner). — When Israel came out of Egypt if the Omnipresent had wished to bring about their entry into the Land quickly, he would have led them over the Nile northwards and they would have so come into the Land of Israel; but He did not do so. This is what is stated, (Exodus 13:17) “And God did not lead them by way of the land of the Philistines” who dwelt by the sea in the west of the land of Canaan — just as it is said of the Philistines, (Zephaniah 2:5) “inhabitants of the sea-coast, the nation of the Cherethites”. — However, He did not lead them by that route, but He made them travel round, and brought them out by a southern route into the wilderness. It is that which Ezekiel (Ezekiel 20:35) calls “the wilderness of the peoples”, because several peoples dwelt beside it. Then they proceeded along the south always from the west to the east, until they came to the south of the land of Edom. They asked of the king of Edom that he should permit them to pass by way of his land and to enter the land of Palestine along its (Edom’s) breadth. He, however, refused, and they were compelled to travel along the whole south of Edom until they came to the south of the land of Moab, as it is said, (Judges 11:17) “And also to the king of Moab he sent, but he refused”. Therefore they proceeded along the whole south of Moab unto its very end, and from there they turned their faces to the north until they had gone along its entire eastern boundary along its breadth. Wien they arrived to the end of its eastern side, they came upon the land of Sihon and Og who dwelt at the east of the land of Canaan with the Jordan dividing them (dividing the land of Sihon and Og from Canaan). This is what is stated in the history of Jephthah, (Judges 11:18) “Then he (Israel) went through the wilderness and compassed the land of Edom and the land of Moab and came by the east of the land of Moab”. They subdued the land of Sihon and Og which was on the north of Moab and they approached right up to the Jordan, which was opposite the north-west corner of the land of Moab. It follows therefore that the part of the land of Canaan which was on the west side of the Jordan had its south-east corner next to Edom. (This explains the words והיה לכם פאת נגב … על ידי אדום in our text.)

her vineyards Jonathan rendered this as an expression of managers and leaders. Comp. (Job 24: 18) “he will not face the way of the vineyards,” meaning that the people of the generation of the flood had made up their mind not to follow the righteous leaders, such as Noah and Methusalah. And so, (Song 1:6) “my vineyard I did not guard.” The allusion is to the worship of idols instead of worshipping God, the Leader. Another explanation: and lead her into the desert To the desert of Sihon and Og, and with the same expression Ezekiel prophesied (20:35, 38), “And I will bring you there to the desert of the peoples, and I will contend with you there, etc. As I continued with your forefathers etc., and I will bring them into the tradition of the covenant. And I will purge you of those who rebel...” but the righteous I will keep alive. That is the intention of “her vineyards.” [from Ruth Rabbah 5:6, Pesikta d’Rav Kahana 49b].