이사야 56:5의 인용 해설

The explanation [of this passage] is that [Solomon], the wise one, through Divine Spirit, cautions scoffers [not to mock earlier generations] merely because these later generations were accustomed to the science of pilpul. Previous generations did not employ this [analytical] approach, and even so, they reached a level of competence as authoritative as the written Torah, for their main goal was to learn for the purpose of religious practice. [Solomon therefore warns] that it is wrong to mock them [and think] that if you were as knowledgeable regarding the sources that were available to the previous generations, you would reject the structure of laws developed by that generation [because they did not possess the art of pilpul]. “That is not a question prompted by reason,” since you do not possess a monument or name²Isa. 56:5. in the area of adjudication. On the other hand, if you condescendingly believe that if you were given the opportunity to make decisions and that you can do so without the art of pilpul, that is only foolishness and arrogance. Since you lack the traditions of the clearly-defined laws from the great Torah academies, we are compelled to draw from the deep waters with [deep] analysis.

AND HE PRESENTED THE OTHER RAM, THE RAM OF ‘HAMILU’IM’ (CONSECRATION). I have already explained²⁰⁸Exodus 28:41. that the meaning of “consecration” is that the priests should be fully empowered to perform the Divine Service, and that this term is applied to both the altar itself and to those who perform the Service. Thus all these offerings [the bullock of the sin-offering, the ram of the burnt-offering, etc.,] were brought for the purpose of consecrating the priests, as it is written, And this is the thing that thou shalt do unto them to hallow them, to minister unto Me in the priest’s office: take one young bullock and two rams without blemish.²⁰⁹Ibid., 29:1. The second ram, however, is here called specifically the ram of consecration, because it was the last of these offerings, and it was after it that their consecration was completed and they ministered before Him, blessed be He, for all these offerings were indispensable in the matter.
It is possible that the [purpose of the] sin-offering was to effect atonement for the altar and to sanctify it, for it is so written;²¹⁰See Ramban above, Verse 15. and that the burnt-offering was to expiate for the priests, like the atonement effected by all freewill burnt-offerings,²¹¹See Ramban above, 1:4. and the second ram which was the peace-offering, was a thanksgiving to G-d for having given them in His house and within His walls a monument and a memorial.²¹²See Isaiah 56:5. Thus it was only the peace-offering which was brought for the purpose of consecration, and therefore it alone is here called “the ram of milu’im” (consecration). It is called milu’im [in the plural, although the offering for that purpose was, according to this interpretation, only one], because the fats and the thigh as well as the heave-offering of the bread were all burnt.²¹³Verses 25-28.