이사야 10:13의 인용 해설

Go to Ammon and Moav, who have remained settled in their places like wine: But this is difficult: As behold, the chapter [entitled] Tefillat HaShachar (Berakhot 28a) challenged, "Does Ammon reside in their place? Did not Sancheriv come and scramble [it]." Hence Rabbenu Tam explained that we teach the version here [with] only Moav. For the verse also only mentioned Moav, as it is written (Jeremiah 48:11), "Moav has been at ease." And also in Berakhot, we teach the version [with] only Ammon. And from this reason, they permitted Yehudah the Ammonite convert to enter into the congregation (to convert to Judaism). But it is implied that they did not want to permit the other [forbidden nations as] converts, since Sancheriv did not scramble Egypt and he did not scramble Moav. However it is [still] difficult, since in Berakhot in that which I cited, it is implied that Sancheriv scrambled Ammon; whereas in Jeremiah, it counted them among those that Nebuchadnezzar exiled! But it can be said (answered) that since Sancheriv was the first to scramble, everything was called by his name; and it is about him that it is written (Isaiah 10:13), "I have removed the bounds of the peoples, and have robbed their treasures." But the main destruction was certainly through Nebuchadnezzar.

Seit den assyrisch-babylonischen Eroberungskriegen sind jedoch die ursprünglichen Einwohner der Länder Ammon, Moab, Edom und Ägypten aus ihren Sitzen vertrieben und unter anderen Völkern gemischt ansässig, כבר עלה סנחריב מלך אשור ובלבל את כל האומות שנאמר ואסיר גבולות עמים ועתידותיהם שושתי ואוריד כאביר יושבים (Jesaias 10, 13), die Nachkommen der von den hier (Verse 4-9) gegebenen Ausschließungsgesetzen betroffenen Völkerschaften sind daher nicht mehr zu erkennen, und ist seitdem ein jeder גר gewordene Nichtjude, auch von den jetzt in עמון und אדום ,מואב und מצרים wohnenden Bevölkerungen sofort für sich und seine Nachkommen מותר לבא בקהל, nach dem Grundsatz: כל דפריש מרובא פריש (Berachot 28a תוספות; Jebamot 76b ד׳׳ה מנימין וכו׳ – siehe Schmot 23, 2).

ועז ואיל, and a she-goat and a ram; these two species are symbolic of the exile to Babylonia and the exile initiated by the Romans. Even though the Jewish people were badly suppressed by the Greeks, this happened while they were and remained on their own land. They are, however included in the parable shown by G’d to Avram. In Daniel’s dream (Daniel 8,8) the Greeks are referred to as a she-goat. Seeing that they were the first oppressors of the Jews during the period of the second Temple, the parable alluded to them in second place. The Romans completed what the Greeks had started and exiled the Jewish people from their homeland. The איל, ram, is an allusion to the Persian-Medes exile Seeing that their dominion was based on Babylon, they are referred to in the parable as the איל, the ram, even though eventually they allowed the exiles to return to their land. Several kings of the Persian-Medes empire had prolonged the Jews’ stay in captivity before allowing them to return home, so that they were also guilty of “exiling” them in the interval. The allusion to the second exile, that in Babylonia is called in the feminine mode i.e. עז, instead of שעיר, to indicate that the Babylonians never allowed the Jews to return, whereas the third exile is represented by the species איל in the masculine mode, the Persians-Medes being the only ones allowing the exiles to return to their homeland. The Persians-Medes possessed the merit of believing in the existence of the Jewish G’d, Cyrus having had a dream as a result of which he allowed the Jews to return to their homeland and build a new Temple. (Chronicles II 36,23) Among other merits he attributed his glory to the G’d in heaven Who had made him such a mighty ruler This compares favourably with the king of Ashur who had attributed his success to his own efforts (Isaiah 10,13) Similarly, Titus, conqueror of Jerusalem in Roman times, blasphemed against the G’d of the Jews. The Persians and Medes therefore are represented by a female animal in the parable G’d shows Avram here, as opposed to the arrogant kings who are represented by the male specimens of their species.

and each man will eat of his vine And I will leave you, and dwell in peace until I find a land as good as your land, and I will exile you there, for so is my wont, to transfer nations from land to land, as it is said (supra 10:13): “And I remove the boundaries of the peoples.”

It is so entitled to this day. Sancheriv did not "jumble" it,³⁵Sancheriv “jumbled” all the nations of the world by transporting the inhabitants of one country to another. (Yadayim, 4:3, Yeshaya, 10:13). He did the same to the inhabitants of Eretz Yisroel (Melachim 2, 17:6, 23, 24) but not to the inhabitants of Luz. and Nevuchadnetzar did not devastate it.³⁶Sotah, 46:b.