이사야 28:7의 인용 해설

Idolatrous sacrifices are called the offerings of the dead, as the verse (Psalms 106:28) called it, as we explained in the third chapter of Idol Worship (Rambam Mishnah Avodah Zarah 3:8). And Yishayahu also called it "vomit and feces" to disgrace it, [just] like idolatry itself is called dung and abominations. And before this verse is a verse that indicates occupation with food and drink and ignoring Torah and its study, and because of this the tables are all as if they ate upon them dirty things and feces - meaning to say, idolatry. And that [verse] is his saying before this verse, "But these are also muddled by wine and misled by ale" (Isaiah 28:7).

Translator’s note: The Netziv is now going to discuss Isaiah 28:5–13. The verses are set forth here in full to help the reader see the flow of the text, unbroken by the Netziv’s commentary. In order to assist the reader further in distinguishing between the verses and the comments of the Netziv, the verses will be in bold face.
“5. On that day, the Lord of Hosts will be a beautiful crown, a glorious diadem for the remnant of His people. 6. He will be a spirit of justice for those sitting in judgment. and [He will be a spirit] of strength for those who repel attacks at the gate. 7. These too⁴There are different interpretations of the phrase “these too.” The Netziv appears to interpret this phrase like Rashi, who says it refers to judges and people of stature. reel from wine and stagger from liquor: Priest and prophet stagger from drink, they reel from wine, and are dazed by liquor. Muddled in vision, they fail in judgment…. 9. To whom does He teach knowledge, and to whom does He impart wisdom? To those just weaned from milk and torn from the breast. 10. Commandment by commandment, commandment by commandment; measuring line by measuring line, measuring line by measuring line, a little here, a little there. 11. Indeed, one speaks to this people as with stammering lips and in a foreign language when he tells them: 12. ‘This is the rest; give rest to the weary; and this is the tranquility;’ But they refused to listen. 13. God’s Word to them will be lesson by lesson, line by line, line by line, a little here, a little there, that they may go and fall backward, and be broken, snared, and captured.” The Prophet Isaiah elaborated on this subject in the Book of Isaiah 28:5–13. Since there is no halachah that is [clearly] explicated in the written Scripture, Isaiah had to demonstrate to the Talmudic scholars of his generation the extent to which one must toil in the study of Torah in order to ascertain the true halacha. In his reproach against the [excessive] indulgences of man [at that time,⁵In Isa. 28:1–4, the Prophet chastises Israel for their excessive indulgence: “Woe to the crown of pride of the drunkards of Ephraim… who are smitten down with wine…. The crown of pride of the drunkards of Ephraim will be trampled….” Isaiah explains how the scholars and judges depend on Divine assistance]: “On that day, the Lord of Hosts will be a beautiful crown, a glorious diadem for the remnant of His people. He will be a spirit of justice for those sitting in judgment.”⁶Isa. 28:5 and part of verse 6. (For he that sits in the seat of judgment is dependent on Heavenly support, as [Scripture] states, “…in the midst of Judges shall He judge.”⁷Psalms 22:1. The full text is, “A Psalm of Asaf: God stands in the Divine assembly; in the midst of judges shall He judge.”) [The Prophet continues], “and [He will be a spirit] of strength for those who repel attacks at the gate.”⁸Isa. 28:6. (It is explained in Tractate Megillah 15b, that this verse has reference to those who thrust and parry [in the battle] of Torah. For the Holy One, Blessed be He, provides a spirit of strength [to enable the scholars to apply] pilpul and to establish the halachah [according to the] true intent of the Torah.) The Prophet then continues [while chastising the scholars for their excessive indulgences]: “These too reel from wine and stagger from liquor,” etc.⁹Isa. 28:7. The verse continues, “… Priest and prophet stagger with drink and reel with wine, and are dazed by liquor. Muddled in vision, they fail in judgment.” This chastisement continues in verse 8, “Indeed, all tables are so covered with vomit and filth that no place is clean.”

[Following these introductory remarks], Isaiah begins the main body of his reproach: “The Lord desired, for His righteousness’ sake, to make the teaching great and glorious.” (It is certainly clear that at the time of Isaiah, many other prophets received prophecy from God to increase the Torah in quantity and quality; to sharpen the sword of Torah through deep penetration and teaching. The reason that we possess no record of their writings is because matters irrelevant to the later generations were included in much of their prophecy, [similar] to what is stated in the first chapter of Tractate Megillah.¹⁴14a. In reality, earlier in chapter 32,¹⁵I found it in chapter 28. Isaiah chastises the prophets “tottering in judgment,”¹⁶A term used by the Prophet in Isa. 28:7. because they used minimal oversight and analysis and because they did not want to listen, as explained earlier.¹⁷See Part 2, chapter 6. Pertaining to this Isaiah states that it was “for His righteousness’s sake” that He has taught you the way to be saved from the sword of Sanheriv). “But this is a people robbed and plundered” (where “robbed” refers to one who is not taken captive himself, but whose possessions are taken as plunder, whereas “plundered” refers to who is actually taken captive). “For their chosen ones are swollen”; (the reason [that such a fate] has befallen them is because the special ones of Israel are in a position to wage the battle of Torah with the assistance of their students, as advised [by Koheles].¹⁸12:12. However, they did not do so, and their wisdom and analysis remained within them, as one stricken with a swollen throat, where his air remains inside and cannot be exhaled [i.e., he cannot talk]. Thus the chosen ones have become too lazy to toil with the students in order to clarify the matters that are within their capacity for breath [i.e., his potential to teach]). “They are hidden in prison-houses”: (they did not go to the study halls to supervise the students so that they should study the Torah diligently, rather they sat by themselves and studied in isolation, as if they lived in prison). “They are marked as prey, and there is no savior” (as a result, this evil has befallen some of the communities, their possessions becoming spoil, with none to save them). “For [they are] plunder and none says, ‘Restore them’” (they have been taken captive and no one can protest by saying, “Restore them”). “Who among you will listen to this? Who will heed? They hear from the rear.” ([That is, they do not listen attentively]. Who among the giants of Israel will listen to this reproach that I have uttered, acting as if they were hidden in the prison-houses, uninvolved in promoting diligent study by the students – “they [the giants of Israel] hear from the rear.” For Isaiah stated that [these calamities befell] because the special ones acted as though they had swollen throats, not uttering words of Torah to their students, continuing [to remain in isolation] like one in prison, by not going to the study halls at all. Yet they, [the giants of Israel] say the opposite, that they are forced to remain in the “prison-houses,” for they cannot burden the students with such difficult labor – apply pilpul and deep analysis at a time of crisis. Therefore, even they have reached such a level that every special one [acts as if he] possesses a swollen throat, such that there is no longer found a single [student] before whom a scholar can communicate the deep analysis of the halachah residing within him). “Who gave up Jacob as plunder” (the multitudes were taken captive due to the lack of the merit of the students’ “voice of Jacob”) “and Israel to the robbers?” (Although the giants of Israel¹⁹See Ha’amek Davar on Gen. 38:10, in which “Israel” refers to the exceptional ones, while “Jacob” represents the masses. possessed merit [of Torah study] sufficient to save themselves (as I wrote in chapter 9), nevertheless their possessions became plunder [of war]).