에스겔 21:8의 인용 해설

prophesy to the forest of the field in the south – This refers to the prophecy on the slaughter which will be throughout the land of Israel, as it says “And you shall say to the forest of the south…” (Ezekiel 21:3) and then says explicitly “And you shall say to the land of Israel…” (Ezekiel 21:8) He compares it to a forest which is full of varied trees, just as the land is filled with people. He called it south (negev) because the south is arid (naguv) and dry due to the abundant heat. The portion of the tribe of Yehudah is in the south of the land of Israel:

This section adds an explanation to the putting of the blood [of the Passover-offering, mentioned above in Verse 7], i.e., that it be done with a bunch of hyssop and that it be dipped in the blood that is in the basin,²³⁷Verse 22. which was not explicitly mentioned above but in a general way, And they shall take of the blood, etc.²³⁸Above, Verse 7. It teaches us that every undefined “taking” prescribed in the Torah must be with “a bunch,”²³⁹Thus, in the case of the Red Heifer where the verse says, And the priest shall take cedar-wood, and hyssop, and scarlet (Numbers 19:6) it means a bunch of cedar-wood and hyssop tied with scarlet (Parah 3:10). and that all “taking” of the blood [prescribed in the Torah] must be in a vessel,²⁴⁰Thus, when Scripture says, And the priest that is anointed shall take of the blood (Leviticus 4:5), it means of the blood that is in the vessel. as our Rabbis have explained.²⁴¹Mechilta here on the matter of “the bunch”. Concerning the principle of taking the blood in a vessel, I have not found a source deriving it from the verse before us. In Zebachim 97 b, it is derived from the verse, And he [Moses] put it in basins (further, 24:6).
And He further explained to them in this section, and none of you shall go out of the door of his house until the morning,²³⁷Verse 22. for on account of it they were commanded to put the blood [of the Passover-offering] upon the lintel so that they would be protected there, just as He said, and there shall be no plague upon you to destroy you.²⁴²Above, Verse 13.
Now Rashi commented: “And none of you shall go out. This teaches us that once permission is given to the destroying angel, he does not discriminate between righteous and wicked, and night-time is the domain of the destroying messengers, as it is said, Thou makest darkness, and it is night, wherein all the beasts of the forest do creep forth.”²⁴³Psalms 104:20.
I did not understand that which Rashi said, “and night-time is the domain of the destroying messengers, as it is said, … wherein all the beasts of the forest do creep forth.”²⁴³Psalms 104:20. Is a person forbidden on any night to go out of the door of his house until the morning, on the authority of this verse? Rather, Rashi should have said, “for on that night permission to destroy was given the angel of destruction, and therefore He warned them against it.” But the Rabbi [Rashi] did not find it correct to say so since the Holy One, blessed be He, in His Presence and in His glory, was the One who smote [the first-born].²⁴⁴Hence there was nothing unique about this night as far as the destroying angel was concerned since he had no special function that night, and yet the Israelites were warned against going out of the door of their homes until the morning! It must necessarily be that night-time is the domain of the destroying messengers. Now on every other night, if a person goes out and he is harmed by them, the profaning of G-d’s Name is not entailed. But on the night of Passover, if an Israelite were to be harmed, the Egyptians would say that Moses was not a true prophet, and G-d’s Name would be profaned. Hence they were forbidden to go out from their homes.
This subject is taught in the Mechilta in another version:²⁴⁵Mechilta on the verse before us (Lauterbach’s edition, pp. 85-6). “And none of you shall go out of the door of his house until the morning. This teaches us that once permission is given to the destroying angel,²⁴⁶“The destroying angel.” In the Mechilta: “the angel.” he does not discriminate between righteous and wicked, as it is said, Come My people, enter into thy chambers … until the indignation be overpast.²⁴⁷Isaiah 26:20. And it also says, Behold, I am against thee, and will draw forth My sword out of its sheath, and will cut off from thee the righteous and the wicked.²⁴⁸Ezekiel 21:8. And it further says, And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock.²⁴⁹Further, 33:22. This is to teach you²⁵⁰In the Mechilta: “Until the morning. This is to teach you….” that you are to come into a place only in the daytime²⁵¹Literally: “when it is good,” a reference to the verse, And G-d saw the light, that it was good (Genesis 1:4). and leave it only in the daytime.²⁵¹Literally: “when it is good,” a reference to the verse, And G-d saw the light, that it was good (Genesis 1:4). And thus you find that the patriarchs and the prophets observed this as a custom, as it is said: And Abraham rose early in the morning;²⁵²Ibid., 22:3. And Jacob rose up early in the morning;²⁵³Ibid., 28:18. And Moses rose up early in the morning;²⁵⁴Further, 34:4. And Joshua rose up in the morning;²⁵⁵Joshua 3:1. And Samuel rose early to meet Saul in the morning.²⁵⁶I Samuel 15:12. Now is it not a kal vachomer:²⁵⁷See above, Note 208. If the patriarchs and the prophets, who went to carry out the will of Him by Whose word the world came into being, observed this as a custom, how much more should all other people observe it! And thus it says, Thou makest darkness, and it is night;²⁴³Psalms 104:20. The young lions roar after their prey;²⁵⁸Psalms 104:21. Thou givest it unto them, they gather it;²⁵⁹Ibid., Verse 28. The sun ariseth, they slink away.²⁶⁰Ibid., Verse 22. From then on, Man goeth forth unto his work, and to his labor until the evening.”²⁶¹Ibid., Verse 23. Thus far extends [the quotation from] the Beraitha.²⁶²See above, Note 208.
The purport thereof is to state that Scripture warned the Israelites in Egypt not to go out of the door of their homes on that night because the Holy One, blessed be He, was passing through Egypt like a king who passes from one place to another and whose guardsmen go before him so that people should neither meet him nor see him. This is similar to that which is said, And the Eternal my G-d shall come, and all the holy ones with Thee;²⁶³Zechariah 14:5. and also, And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock,²⁴⁹Further, 33:22. i.e., to protect him [Moses] from the seraphim and the heavenly agencies. And since we find that once permission is given to the destroying angel he does not discriminate between righteous and wicked, therefore a person has no right²⁶⁴Thus there appears a distinction between Rashi’s explanation and that of Ramban. The conclusion drawn from Rashi’s explanation would be that “it is forbidden” to go out on any other night, as Ramban argued. According to Ramban, one has “no right” to do it, since in going against the established order of nature, he may endanger his life, and this he has no right to do. to change from the customary way of the world and leave at night-time, since it is the time of the wild beasts when they go out for prey, and there is no way [for them] to distinguish between righteous and wicked.

האף תספה ולא תשא למקום, he did not mention the people in the place but referred to the place itself. Avraham could not reasonably expect G’d to forgive the sinners, but he felt that the place could be saved. If the guilty would be wiped out the righteous would at least be able to continue living in that town, and would not have to migrate to a new location. Avraham concentrated on the word כלה, “total destruction,” of which G’d had spoken. The prophet Ezekiel in Ezekiel 22,30 and already in chapter 21, elaborates further on how the impending destruction which overtook Jerusalem in his time could have been stopped. Not only would there have to have been interlocutors such as Avraham, but the sins of the city would have had to be in the main minor sins, i.e. not violence, the sin which provokes G’d’s wrath the most, as we know from the generation of the deluge already. Not only that, but in order for the righteous to be able to save their townsfolk from disaster they must be absolutely righteous, not only barely have more merits than debits in G’d’s ledger of their conduct. In Jeremiah’s time there were righteous people. These were withdrawn, did not mix with the wicked, and did not dare go out into the streets to admonish their countrymen, as they were afraid for their own lives and were not prepared to risk their lives in order to urge their fellow Jews to do penitence. Our author quotes Jeremiah 5,1, Psalms 94,15, 69,12, as well as Ezekiel 14,14 and 14,16 to support his case.