이사야 11:12의 인용 해설

He wished to reveal the End... [How does Rashi know this? The answer is:] Since Scripture uses two expressions, “gather around” and “come together,” it hints to the End. For it is written (Yeshayah 66:12), “He will gather the scattered ones of Yehudah.” And it is written (Tzephaniah 3:19), “He will gather the lost one,” which hints to the last exile. Anoher answer: Since it is written, “In latter days,” which is superfluous, [perforce] it hints to the End of Days which will be in latter days.

We surmise that perhaps he had already given his sons allusions of the redemption from Egypt when he told them in 48,21 “and the Lord will be with you and He will bring you back to the land of your fathers.” After all, had it not been for the incident with the spies the redemption at the time of the Exodus would have resulted in Israel immediately taking possession of the land of Canaan.
Seeing that he had alluded to the Exodus in the previous verse, it was quite normal that at this point Yaakov would want to reveal something about a final redemption. After all, both redemptions have this in common that the Jewish people would emerge from a very terrible exile. Besides, we have it on the authority of our prophets that the final redemption will parallel the redemption from Egypt in many respects. The principal difference will be that the final redemption will result in mankind acquiring a far greater knowledge of G’d and His attributes.
When you examine Yaakov’s introduction you will note that he was going to concentrate on two assemblies i.e. he said האספו והקבצו, “assemble yourselves,” and in the next verse “gather yourselves.” The first expression האספו referred to the exiled people of the Kingdom of Israel and the Kingdom of Yehudah respectively, just as mentioned in Isaiah 11,12 “and assemble the banished of Israel and gather the dispersed of Yehudah.” Isaiah 56,8 also speaks of G’d “gathering in the dispersed of Israel.” This indicates that there will be two redemptions after Isaiah’s time. It most likely refers to the redemption of the ten tribes in a separate redemption after the tribes of Yehudah and Binyamin have been redeemed first. The only time all of the tribes were redeemed simultaneously was at the Exodus from Egypt. The next time this will happen would be the final redemption. This is why the prophet (Isaiah 11,11) says “in that day My Lord will again apply His hand to acquire the other part of His people who have been left over.” Seeing that at the redemption from Babylon only 42.000 Israelites were redeemed the prophecy could not apply to that redemption. This is why the verse in Isaiah refers to a “second” redemption.

Those who first went forth into exile will be the first to return. Some time later, the children of Judah will return. So Isaiah prophesied when he said: “In that day my Lord will apply His hand a second time to redeem the other part of His people from Assyria—as also from Egypt, Pathos, Nubia, Elam, Shinar, Hamath, and the coastlands” [Isa. 11:11]. The verse specifies “a second time,” for the redemption of the ten tribes will come first. And thus “the other part of His people” who will have remained in Assyria. In the following verse Isaiah lists the two exiles and makes mention of the two acts of redemption, referring to each and every one with its proper name. He says: “He will hold up a signal to the nations and assemble the banished of Israel; and gather the dispersed of Judah from the four corners of the earth” [Isa. 11:12]. He refers to the ten tribes as the “banished of Israel” as they dwell together but are banished from their land. The exile of Judah is designated as a dispersion, “and he will gather the dispersed of Judah.” The house of Israel will anoint a Messiah called Messiah ben Joseph; he will conquer lands and kingdoms and go to Jerusalem and rebuild it, as it is written: “The Lord builds Jerusalem, He gathers in the dispersed of Israel” [Ps. 147:2]. But he will die in battle. Of him it states: “In that day, the wailing in Jerusalem shall be great” [Zach. 12:11] and “they shall lament to Me about those who are slain” [Zach. 12:10]. Afterwards, the dispersed and scattered among the nations shall come and appoint a single leader, the Messiah, son of David, who was with them in exile. They will come to the Land of Israel with the permission of the kings of the nations and with their assistance. As it is written: “And out of all of the nations, said the Lord, they shall bring all your brothers on horses, in chariots and drays, on mules and dromedaries to Jerusalem, My holy mountain, as an offering to the Lord” [Isa. 66:20]. This kingdom will continue and never end. This is the meaning of “Thus declares the Lord God, Who gathers the banished of Israel” [Isa. 56:8]: these are the ten tribes. “I will gather still more to those already gathered” [ibid.]: I add yet another gathering to the first, the dispersed of Judah. This is the meaning of “The Lord your God will restore your exile and have mercy upon you. He will return and gather you from among all the nations among whom He scattered you” [Deut. 30:3]. It is possible that there may be a substantial period of time between these two ingatherings. Afterwards they might yet have to be as herdsmen in the wilderness of the nations, in order to separate out and purify the wicked among Israel, and to smelt them just as silver is smelt in the refining furnace, as happened during the Exodus from Egypt….²⁰⁸An eschatological discussion of Zech. 9:9 etc. has been ellipted.