이사야 11:2의 인용 해설

You will find in Pirke d'Rabbi Eliezer chapter 3 that Solomon employed all of these three elements (wisdom, insight, and knowledge) to build his Temple. You find in Mechilta 7,14 that Chirom (compare Kings I 4,13-14) “was the son of a widowed woman from the tribe of Naftali whose father had been a coppersmith in the city of Tyre. He was endowed with חכמה, תבונה, ודעת,” exactly the same talents as mentioned in connection with Betzalel and mentioned by Solomon in Proverbs. In the future, when the third Temple will be built, the same three attributes will also be employed in its construction. The precise wording is (Proverbs 24,3-4) ”a house is built by wisdom; it is established through understanding; its rooms are filled with knowledge.” G’d will endow the Israelites with all three as a gift as we know from Proverbs 2,6: ”for the Lord will grant wisdom, etc.” You will note that Solomon did not speak about wisdom having been granted but about wisdom which will be granted in the future. All of these three attributes will be granted to King Messiah as we know from Isaiah 11,2: ”a spirit of wisdom and insight, a spirit of counsel and valor; a spirit of knowledge and reverence for the Lord.”

We may also interpret the words קדושים תהיו by emphasizing the future tense, i.e. תהיו, "you shall become holy." The implication is that this is a commandment which is an ongoing process. The Torah asks us to eat מצה on Passover, to sit in huts on סוכות, to abstain from certain kinds of activities on the Sabbath, etc. The common denominator of all those commandments is that they apply on certain days or on certain dates only. Not so the commandment of "be holy." This commandment applies day in day out throughout our lifetime. The imperative to strive for sanctity is one that we cannot take a vacation from. Even while we are busy performing this commandment it is one that we never have mastered completely. Whatever sanctity we attain is superior to what we had achieved previously but inferior to what we still hope to achieve. We know from our prophets that they too possessed sanctity in varying degrees, Moses having achieved the relatively highest level of sanctity. Nonetheless it is entirely possible that one can achieve even greater heights of sanctity than the level attained by Moses. The level of sanctity that will have been achieved by the Messiah when he reveals himself will prove to be even superior to that of Moses. We know this from Isaiah 11,2 in which the attributes of the Messiah are described. They include: "The spirit of the Lord shall descend upon him, a spirit of wisdom and insight, etc. etc." If we accept the words of Bamidbar Rabbah 19 and Devarim Rabbah chapter 2 that Moses himself will be the Messiah, this is further proof that there is no upper limit to the "holiness" described here by the Torah. The Torah writes תהיו in order to remind us that the ultimate realisation of the ideal of holiness will forever remain "in the future."

full of the spirit of wisdom i.e., the spirit of God . This is borne out by for Moshe had laid his hands upon him (because nowhere else in Israel was one found upon whom he could rely).

Six measures of barley. It is impossible to say [that it means] six se’ah, because it is not customary for a woman to carry such a [large] load; rather, [it means] literally, six barleycorns; and he hinted to her that there was destined to emerge from her a son who would be blessed with six blessings: “the spirit of wisdom and understanding, counsel and might, the spirit of knowledge and fear of Adonoy.”²⁰Yeshaya 11:2. Alternatively, this is the equivalent of a kav which is one sixth of a se’ah, also referred to as a שש and mentioned in Yechezkel 45:13. The Mishnah in Maseches Pe’ah (8:7) states that a poor person who is traveling from place to place must be given not less than a half kav of wheat from which to make bread. Bo’az therefore gave Naomi a whole kav, one half for Rus and the other half for herself. (Malbim) The six barleycorns may allude to the six righteous men, each blessed with six virtues are destined to descend from this marriage: Dovid, Daniel, Chananya, Mishaeil, Azaryah and Moshiach. (Targum)