이사야 56:2의 인용 해설

Perhaps we may best understand this after reading a comment in Horiot 8 concerning Numbers 15,22 where the Torah speaks about the Israelites committing the sin of idolatry, albeit inadvertently. The Torah writes: "If you err and not observe all of the commandments of the Lord, etc." [The reader of these words must surely wonder how one could inadvertently fail to observe all of G'd's commandments. Ed.] The Talmud concludes that the Torah refers to the violation of a single commandment, that of idolatry. If one violates that commandment it is as if one had violated all the commandments, seeing the violation implies that one denies the authority of G'd and His Torah. In view of the fact that the Israelites had been guilty of precisely this sin, they needed to compensate for all the 613 commandments which they had violated. This is obviously very difficult if not impossible. The Torah therefore offers them an opportunity to rehabilitate themselves by means of the observance of the Sabbath. This is the reason this commandment is repeated here once again. When Moses speaks of לעשות אותם, he refers to the multiple תקוו, rehabilitation, which the observance of the Sabbath in all its details entails. What precisely are "these words?" They are on the one side that we are to work for six days, ששת ימים תעשה מלאכה, and by contrast to treat the seventh day as holy, וביום השביעי יהיה לכם קדש. All of this explains why the Sabbath legislation is mentioned here again seeing it has already been mentioned many times. On the subject of Sabbath observance being an antidote to the sin of idolatry, the Talmud Shabbat 118 quotes Isaiah 56,2 where the prophet praises the person observing the Sabbath. The Talmud says that even if (prior to having become a Sabbath observer) a person had been guilty of the kind of idolatry performed in the days of Enosh G'd will forgive him or her.

The secret of ‘b’zoth’ (With this) shall Aaron come into the holy place,²¹Verse 3 here. is analogous to the secret of ‘zoth’ (this is) the token of the covenant which I have established.²⁵Genesis 9:17. I have already explained it.²⁶“And you will find it in the covenant of the Sabbath” (Ma’or V’shamesh). See Ramban, Exodus 31:13, Vol. II, p. 548. Our Rabbis alluded to it in saying in Vayikra Rabbah:²⁷Vayikra Rabbah 21:5. “Rabbi Yudan explained the verse [‘With this’ shall Aaron come into the holy place] with reference to the High Priest when entering the Holy of Holies: he came with many bundles of commandments [fulfilled by Israel] in his possession. He came in there by merit of [their studying] Torah, as it is said, and ‘this’ is the law;²⁸Deuteronomy 4:44. by merit of circumcision, as it is said, ‘This’ is My covenant, which ye shall keep;²⁹Genesis 17:10. by merit of keeping the Sabbath, as it is said, Happy is the man that doeth ‘this’ [… that keepeth the Sabbath];³⁰Isaiah 56:2. by the guarding influence of Jerusalem, as it is said, ‘This’ is Jerusalem;³¹Ezekiel 5:5. by the guarding influence of the [twelve] tribes, as it is said, and ‘this’ is that their father spoke unto them;³²Genesis 49:28. by the guarding influence of Judah, as it is said, And ‘this’ [Moses said] for Judah;³³Deuteronomy 33:7. by the guarding influence of the congregation of Israel, as it is said, ‘This’ thy stature is like to a palm-tree;³⁴Song of Songs 7:8. by merit of [Israel having observed the law of] the heave-offering, as it is said, And ‘this’ is ‘ha’terumah’ (the offering);³⁵Exodus 25:3. The word terumah is here understood in the wider sense of “something set apart.” The portion given to the priest from the produce of the corn, etc. is therefore terumah. In this particular verse it refers to that which was set apart as a freewill gift for the erection of the Tabernacle. by the merit of [Israel giving] the tithes, as it is said, and try Me now with ‘this;’³⁶Malachi 3:10. The verse begins: Bring ye the whole ‘tithe’ into the store-house, that there may be food in My house, and try Me now with this … If I will not open you the windows of heaven, and pour you out a blessing. by the merit of bringing the offerings, as it is said, With ‘this’ shall Aaron come.” This text requires a lengthy exposition, but it is all explained in our commentary [in various places].³⁷These explanations are found mostly on the Scriptural verses mentioned above, and the meaning of those left unexplained can be surmized from those explained (Kur Zahav).

A kabbalistic approach: The word בזאת is a reference to כנסת ישראל, the spiritual concept represented by the Jewish people. The word יבא is proof that this is what the verse has in mind, i.e. that there will be a spiritual ascent leading to קדש, “sanctity,” i.e. the domain of true wisdom, the second highest emanation immediately below that of כתר. This emanation is the source of all blessing, and it is what David referred to when he wrote in Psalms 134,2: שאו ידיכם קודש וברכו את ה', “raise your hands towards the Sanctuary and bless the Lord” (normal translation). The sages steeped in mystical lore who were quoted in Vayikra Rabbah 21,5 mean that whenever the Torah mentions the word זאת, this occurs in connection with Israel fulfilling a commandment, such as the commandment of circumcision in Genesis 17,10 or the commandment of fulfilling the Torah in its entirety (Deut. 4,44), etc., etc. When the Torah uses the expression בזאת here, it emphasises that the measure of success Aaron (or any High Priest) may expect to accompany him on this Holy Day in his Holy Task are the “bundles” of commandments performed by the Israelites which he will “present” to the Lord on that occasion. The sacrificial offerings, are of course, included in the “bundles” of commandments as the word זאת here is followed by a list of these offerings. All of these “bundles” have one single destination, to be presented to the highest, the tenth of the emanations, to כתר on the way to Hashem.