Comentários de Citação sobre Isaías 58:14

בפרשת מועדות שבתורת כהנים – “When an ox or sheep or a goat [is born…]” (Leviticus 22:27 – it begins the verse before and extends to Leviticus 23:44). It is dealing with the first day. But nowadays, it is the general practice that on the first day [of Passover] we read: “Go, pick out [lambs for your families…]” (Exodus 12:21 through verse 51), and we recite the Haftarah concerning the Passover in Gilgal (Joshua 3:5-7 and Joshua 5:2-16 and 6:1, 27); on the Second Day [of Passover” we read [in the Torah]: “When an ox or sheep or a goat [is born…]” (Leviticus 22:26-23:44). And we recite the Haftarah of the Passover of [King] Josiah (II Kings 23:1-9; 21-25 – though Bartenura errantly lists chapter 22). On the third day, [we read]: “Consecrate to Me every first-born” (Exodus 13:1-16). On the fourth day, [we read]: “If you lend money to My people…” (Exodus 22:24-23:19); on the fifth day [we read]: “Carve [two tablets of stone like the first…” (Exodus 34:1 – though today, the Torah reading, if it is Shabbat Hol HaMoed/the Intermediate Sabbath, begins with Exodus 33:12 and extends to Exodus 34:26); on the sixth day, [we read]: “Let the Israelite people offer the Passover sacrifice at its set time” (Numbers 9:2 – but the reading begins at Numbers 9:1 as pointed out in the Bartenura commentary – and extends to Numbers 9:14); on the seventh day, the Song at the Sea of Reeds (Exodus 13:17 – which extends to Exodus 15:26); and we recite the Haftarah: “And David spoke” (II Samuel 22:1-51). On the eighth day, which is the last day of Yom Tov in the Diaspora, we read [from the Torah]: “All male firstlings” (Deuteronomy 15:17 through Deuteronomy 16:17) and recite from the Haftarah: “This same day at Nob He will stand [and wave his hand]…” (Isaiah 10:32 through verse 34, Isaiah 11:1-16 and Isaiah 12:1-6). On Shavuot/Atzeret, on the first day of Yom Tov,[we read in the Torah]: “In the third month…” (Exodus 19:1 through Exodus 20:23) and recite the Haftarah of the Chariot of Ezekiel (Ezekiel, 1:1-28 and 3:12; on the Second Day of the Diaspora, [we read in the Torah}: “All male firstlings” (Deuteronomy 15:17 through Deuteronomy 16:17] and recite from the Haftarah Habbakuk (Chapter 3, verses 1-19; there is a Sephardic practice to extend the reading from Habbukuk 2:20-3:19). On Rosh Hashanah [we read in the Torah]: “And God took note of Sarah” (Genesis 21:1 through verse 24) for on Rosh Hashanah, Sarah was remembered, and we recite from the Haftarah of Hannah (I Samuel 1:1 through chapter 2, verse 10) as she too was remembered on Rosh Hashanah. On the Second Day of Rosh Hashanah, [we read in the Torah] the Akedah/the Binding [of Isaac] (Genesis, chapter 22, verses 1 through 24) and we recite the Haftarah portion: “Truly, Ephraim is a dear son to Me…” (verse 20 is the verse quoted at the conclusion of the Haftarah – of chapter 31 of Jeremiah – the Haftarah begins at verse 2). On Yom Kippur morning [we read in the Torah]: “After the death” (Leviticus 16:1 – the reading extends to the end of the chapter, verse 34) and we recite the Haftarah portion: “[For thus said] He who high aloft forever dwells” (verse 15 of the Haftarah from Isaiah that begins with chapter 57 verse 14 and concludes in Isaiah chapter 58 verse 14). At Minhah/Afternoon Service, [we read from the Torah]: the [laws of] incest (Leviticus chapter 18, verses 1-30) and recite the Haftarah [of the book of] Jonah. On [both] of the first two days of Yom Tov of “the holiday” (i.e., Sukkot), [we read from the Torah]: “When an ox or sheep or goat [is born]…” (Leviticus 22:26-23:44) and on the first day, we recite the Haftarah: “Lo, the day of the LORD is coming…” (Zechariah 14:1 and continuing to verse 21), and on the Second Day [of the Holiday], we recite the Haftarah: “All the men of Israel gathered [before King Solomon at the Feast…]” (I Kings, chapter 8, verses 2-21). And all the rest of the days of the Holiday (i.e., Sukkot), we read the sacrifices of the Holiday. How so? On the third day, which is the first day of Hol HaMoed, the Kohen reads, “And on the second day” (Numbers 29:17 and onwards to 19), the Levite reads: “And on the third day” (Numbers 29:20-22) and the Israelite reads: “On the fourth day” (Numbers 29:23-25), and the fourth Aliyah returns and reads: “On the second day” (Numbers 29:17-19) and “On the third day” (Numbers 29:20-22). On the fourth day (which is the second day of Hol HaMoed), the Kohen reads: “On the third day” (Numbers 29:20-22); the Levite reads “On the fourth day” (Numbers 29:23-25); the Israelite reads: “On the fifth day” (Numbers 29:26-28), and the fourth Aliyah reads: “On the third day” (Numbers 29:20-22) and “On the fourth day” (Numbers 29:23-25) and similarly for all of them. On the concluding day of the Holiday (i.e., Shemini Atzeret, as we know it today), [we read from the Torah]: “All male firstlings” (Deuteronomy 15:17 through Deuteronomy 16:17 – but today, if Shemini Atzeret occurs on Shabbat, we begin the Torah reading at Deuteronomy 14:22). And we recite the Haftarah: “When Solomon finished [offering to the LORD]…” (I Kings 8, 54-66), and on the morrow, we read [from the Torah]: “And this is the blessing” (Deuteronomy 33:1-through the conclusion of the Torah, Deuteronomy 34:12. The Bartenura does NOT mention the reading of the first chapter of Genesis as well). And we recite the Haftarah: “And it came to pass after the death of Moses” (Joshua, 1:1-18). And on the Shabbat that falls on Hol HaMoed/the Intermediate Days, whether for Passover or Sukkot, we read [from the Torah]: “See, You say to me…” (Exodus 33:12-34:26), and recite for the Haftarah: On Passover – The Dry Bones (Ezekiel 37:1-14) and for Sukkot: “When Gog sets foot [on the soil of Israel]…” (Ezekiel 38:18-39:16), for the tradition is in our hands that the Resurrection of the Dead will someday occur during Passover, and the War of Gog and Magog on Sukkot.

ירכיבהו על במותי ארץ, “He would make him ride on the high places on the earth;” we have a parallel of this promise in Isaiah 58,14: והרכבתיך על במותיך תדרוך, “I’ll set you astride the heights of the earth.”

V. 13. ירכיבהו על במותי ארץ. Wir haben bereits zu Bereschit bemerkt, daß במה nicht den Begriff Anhöhe überhaupt, sondern den einer solchen Anhöhe bedeutet, die als Unterlage und Standpunkt der Erhöhung des darauf sich Befindenden dient. במות ארץ ist daher nicht gleichbedeutend mit גבעות ארץ ,הרי ארץ, sondern drückt den Begriff solcher emporragender Höhen der Erde aus, deren Ersteigen das Ziel von Bestrebungen bildet. במות daher ja Ausdruck für alle angestrebte und erreichte hohe Stellungen. ועל במותי יעמידני ,ידריכני (Ps. 18, 34 u. Habakuk 3, 18), על במותימו תדרוך (Dewarim 33 29). Die stat. constr. plur. Form במתי weist auf eine Dualform des Plurals hin, wie יַרכְתֵי von יַרְכְתַיִם. Der einfache Plural von במה ist במות, auch im stat. constr. בָמות, so במות ארנון (Bamidbar 21, 29), במות בעל (daselbst 41). In ירכתים bezeichnet der Dualis den die beiden Längsseiten zusammenfassenden Hinterraum. במותי wären somit: Doppelhöhen, und ist in der Schreibweise unseres במתי zugleich das Merkmal des einfachen Plurals mit enthalten. Diese Dualform במתי kommt nur wie hier im Zusammenhange des Ersteigens oder Betretens von Höhen und zwar in bildlichem Sinne vor, והרבבתיך על במתי ארץ (Jes. 58, 14), ודורך על במתי ארץ (Amos 4, 13 u. Micha 1, 3), ודורך על במתי ים (Job. 9, 8), אעלה על במתי עב (Jes. 14, 15). Alle diese Stellen enthalten den Gedanken einer Erhabenheit, Macht, Herrschaft verleihenden Stellung. Die Dualform dürfte somit die Doppelbeziehung einer solchen Stellung ausdrücken. במתי ארץ ,ים ,עב von Gott: die mit der Hoheit über Erde, Meer und Himmel gegebene Doppelherrschaft über Natur- und Menschenwelt. במתי ארץ von Menschen: die auf der Höhe der irdischen Verhältnisse zu gewinnende Doppelfülle des materiell sinnlichen und geistig sittlichen Heils. Dass in unserer Stelle nicht an die Besitznahme eines räumlich hochliegenden Gebietes zu denken ist, das dürfte sich aus dem Vergleich mit dem ganz ähnlichen Satze (Jes. 58, 14) ergeben, wo die Schilderungen des durch ein pflichtgetreues jüdisches Leben zu gewinnenden segensreichen Heils in der Verheißung gipfeln: אז תתענג על ד׳ והרכבתיך על במותי ארץ. Bemerkenswert ist, daß dort wie hier neben der Dualform auch der einheitliche Plural durch die Schreibweise ausgedrückt ist. Es dürfte damit gesagt sein, daß das materiell sinnliche einerseits und andererseits das geistig sittliche Moment in den Zielen des Menschenstrebens doch im tiefen Grunde ein wesentlich Einheitliches bilden, das Eine nicht ohne das Andere erreichbar, beide in ganz gleicher Würdigung nur von dem einen Pflichtgefühle zu erringen sind, das die Basis aller Menschenbestrebungen zu bilden hat. Also:

עד תאות גבעות עולם EVEN TO THE BOUNDARIES OF THE EVERLASTING HILLS — Because my blessings have prevailed, extending to the very ends of the bounds of the everlasting hills, for He gave me a blessing that bursts all bounds, one that has no limits, that reaches even unto the four corners of the world, as it is stated, (Genesis 28:14) “[God said to Jacob] and thou shalt spread abroad to the West and to the East [and to the North and to the South]”, an unqualified promise that was made neither to Abraham nor to Isaac. For to Abraham He said, (Genesis 13:14) “Lift up thine eyes and look northwards etc. … for all the land which thou seest to thee will I give it”, and He showed him only the Land of Israel. To Isaac He said, (Genesis 26:3) “for unto thee and unto thy seed will I give all these lands, and I will establish the oath [which I swore unto Abraham thy father]”. It is to this that Isaiah alludes when he said, (Isaiah 58:14) “And I will feed thee with the heritage of Jacob thy father” (Shabbat 118b), and he did not say, “with the heritage promised to Abraham”.