이사야 46:3의 인용 해설

What this Midrash is trying to tell us is that the verse here is an explanation of the peculiarly worded text of the benediction recited when blessing the new moon. It is an allusion to כנסת ישראל, the Jewish people as a spiritual concept, so called as it is a crown, sanctified and the exclusive property of the people of Israel, who are referred to as עמוסי בטן, (Isaiah 46,3) “transported by G’d on His arms ever since their inception” (in the house of Lavan). Seeing that he who utters this benediction finds himself in the presence of the Shechinah, he must recite it while standing (not while seated). This ensures that he is conscious of the necessary awe when in the presence of G’d.

Upon You, I was cast from birth I was cast from birth since You took me out of the womb, as Scripture states (in Isa. 46:3): “who are carried from birth.” From the time the tribes were born, He carried them and led them.

“She did not give birth to children for Gehinnom like you.” It is difficult, for where is Gehinnom mentioned here, since the verse simply says, “she did not give birth”? It seems to me, with Heaven’s help, that he inferred this from what is written: “Break forth into song and cry aloud, you who did not travail,” and according to Rashi this also refers to birth, for a woman gives birth through labor pains. But a difficulty remains, for why does the verse double its expression by saying “did not travail” after already saying “did not give birth”? Rather, the meaning of “did not travail” is the language of illness, meaning that she did not suffer from an illness of the soul, and a person who is ill in soul will certainly give birth to children destined for Gehinnom. Still, one may ask that it should have said, “she did not give birth to wicked children like you,” so why say “for Gehinnom”? It seems to me, with Heaven’s help, that indeed there are wicked people among Israel, but since they accepted the Torah they are saved from the judgment of Gehinnom, and all the more so in comparison to the salamander which is protected from fire, and therefore when the Holy One, blessed be He, said to Abraham our father, “Choose for yourself either the suffering of the kingdoms or Gehinnom,” he chose the suffering of the kingdoms because he knew that they would accept the Torah, and by an a fortiori argument from the salamander Gehinnom would not rule over them. Therefore the wicked among Israel have their sins atoned through the suffering of exile and afflictions, and they are generally saved from Gehinnom, whereas the nations of the world have no remedy except through Gehinnom. Thus he said, “She did not give birth to children for Gehinnom like you.” And it further seems to me, with Heaven’s help, that even though among Israel there are wicked people who deserve to descend to Gehinnom, such as ignorant people who abandon Torah, nevertheless there is a difference between them and the nations, for Israel are called “holy seed,” such that when the fetus is in its mother’s womb it is holy. Therefore it is written in Isaiah (46:3): “Hearken to Me, house of Jacob, and all the remnant of the house of Israel, who are carried from the womb, who are borne from birth,” for in their mother’s womb they are holy, and only after birth does the evil inclination come to them and gradually strengthen until it renders them wicked. Thus the evil inclination enters a domain that is not his, and he becomes like a robber who seizes the place of the good inclination and the soul. This is not the case with the nations of the world, for they are evil from the womb, coming as they do from the side of evil, and when the evil inclination comes to them he finds a place suited to him and uses what is rightly his. Therefore he said, “She did not give birth to children like you,” meaning that even though Israel may have individuals who descend to Gehinnom, they are not children of Gehinnom from pregnancy and birth, for when they were born they were good and holy.