Cytowanie Komentarza do Psalmów 96:1

It is possible to explain our verse as meaning that whereas the first and second inheritance by the Jewish people extended only to the land of Israel, the third inheritance will include entitlement to any part of the globe. This is what the Torah means in our verse when it writes: “He will do good for you, and increase you more so than for your forefathers.” This is why the expression “inheritance” is used by the Torah in connection with the period of the first two Temples, but not in connection with the future. The expression used in that connection clearly envisages an additional distinction the Jewish people will enjoy then. This is similar to what our sages (Shir Hashirim Rabbah 1,37) expounded on as the reason why whenever we read about the word שירה in the Bible it is feminine, except when the song refers to events in the future, such as in Psalms 96,1 or Isaiah 26,1. It is the nature of a woman to become pregnant and give birth and to experience the same procedure time and again. The redemption of the Jewish people in the future will be a final redemption, something not needing to be repeated. This is why, when the Bible speaks of such times, the song sung then will be a masculine song, i.e. שיר חדש. It is the function of the male to inherit his father’s property absolutely, once and for all, as distinct from when daughters receive such an inheritance, as an emergency and interim measure. (Compare Ezekiel 48,33: שער יששכר אחד, שער זבולון אחד, “the gate of Issachar — one; the gate of Zevulun — one.”)

Divrei HaYamim, on the other hand, concludes with a much more optimistic event— Cyrus’s permission to return to Jerusalem and rebuild the Beit HaMikdash. Divrei HaYamim essentially is a new presentation of the events of Sefer Shemuel and Sefer Melachim, written in the time of Bayit Sheini.⁴See Bava Batra 15a. The Abarbanel assumes Ezra composed all of Divrei HaYamim. However, its agenda in retelling these stories in a somewhat of a new fashion is to teach us “Shiru LaHashem Shir Chadash,” to “sing a new song to Hashem” (Tehillim 96:1).