Comentários de Citação sobre Isaías 66:22

THAT THOU MIGHTEST FEAR THE ETERNAL THY G-D. He is stating that G-d commanded [me] to teach you the Torah and the commandment, the statutes and the ordinances that you might perform them in the Land, and so that you might fear the Eternal your G-d, for the main purpose of all the commandments is the fear of G-d. This is Rabbi Abraham [ibn Ezra’s] opinion. But it does not seem correct to me that [the two expressions in the verse before us:] that thou mightest fear the Eternal thy G-d, and that thy days may be prolonged [are referring to two different aspects of the commandments] one being the reason for the commandments — so that you might fear G-d; and the second stating their reward — so that your days may be prolonged! Rather, he is stating, “G-d commanded me that you should learn the commandments and perform them in order that you should merit and fear the Eternal your G-d in order to keep His commandments thou, and thy son, and thy son’s son for all the days that man shall exist upon the face of the earth, forever. For in return for the performance of the commandments you will deserve to have children who fear G-d and they will survive upon the face of the earth forever. So shall your seed and your name remain²⁰⁴Isaiah 66:22. before Him all the days that thy days may be prolonged in the Land which is the inheritance of G-d. Thus all is for your good, for G-d was pleased to make you righteous and deserving [of His blessings].”

A twenty-sixth allusion to be found in these words can be gleaned from Bereshit Rabbah 44,12 on Genesis 15,5: "please look at the sky." G'd meant that Abraham should look beyond a universe governed by horoscopic influences. The words חקתי in our verse mean that if we concentrate on G'd's statutes instead of on what are perceived as the laws of nature as reflected by horoscopic influences, תלכו, "you will be able to proceed" beyond what you think is the limitation imposed on your fate by astrological factors. Abraham succeded in doing so and that is why he was able to father children although he had thought that the horoscopic constellation under which he was born made this impossible. The Torah adds: ועשיתם אתם. Isaiah 41,2 refers to צדק יקראהו לרגלו when speaking about Abraham. According to the Talmud in Shabbat 156 G'd asked Abraham if he thought that his fate was governed by the star צדק, Jupiter. Clearly, Abraham was occupied with astrology and had examined what his chances were to father children else he would not have said to G'd that He had prevented him from having them. How would he have known if not through a study of astrology? He did, however, give G'd credit for having arranged the constellations even at that stage of his development. We have to understand the words ועשיתם אתם as an instruction how to re-arrange the laws of nature in our favour through observance of G'd's statutes. This is the real meaning of the saying of our sages there that אין מזל לישראל, "the fortunes of the Jewish people are not irrevocably determined by astrological factors." Another way of interpreting the meaning of the words ועשיתם אתם, is based on Isaiah 66,22: "just as the new heaven and the new earth which I shall make will stand before Me;" G'd did not speak of something He had already made,עשיתי, but about something He would do. This teaches that Torah study and performing of its precepts lead to the creation of an entire new universe (compare Zohar volume 1 page 5). The Torah tells us that it is up to us to bring this about, i.e. ועשיתם אתם.

severe punishment...prolonged affliction -- regarding bad deeds, he wrote "severe punishment". The intent is on the acts of punishment which a man is actively punished by, just like he sinned with actions, as written regarding sinners "for their worm shall never die, and their fire shall not extinguish" (Isaiah 66:22). While on refraining from doing good, he wrote "prolonged affliction". The word "affliction" connotes withholding something good and desirable such as the "afflictions of Yom Kippur", which are all withholding of desirable things (such as washing, eating, etc.) Likewise, in truth, on the wicked it is written there: "behold My servants will eat and you will go hungry.." (Isaiah 65:13), and "he will not see the good" (Jer. 29:32). Therefore he wrote regarding active punishments "severe" and regarding afflictions "prolonged". For since, the affliction is withholding of good, it is not proper to say "severe affliction". For it is not correct to say this withholding is greater than that one. It is only proper to use the term "prolonged", namely, that the affliction will be for a long time. Furthermore, regarding the active punishment, which is incurred for bad deeds, it is only for a limited time just like his bad deeds were limited in time. On this it is written: "He does not maintain a dispute continuously or remain angry for all time" (Ps. 103:9). But for the affliction, which is withholding [good], it could be, G-d forbid, forever. For just like he refrained from doing these good deeds, so too he will be completely withheld from the good, and will never ever merit it. Hence, the intent in the word "prolonged" is on eternity, as they expounded the verse (Kidushin 39b):"you shall prolong your days" (Deut.22:7) - to the world which is eternally prolonged. Hence, it is correct to use specifically the term "severe" for this, and "prolonged" for that. Understand this.

new heavens The princes above shall be renewed, and the princes of Israel shall be the upper princes and the princes of the heathens (the nations [Parshandatha]) will be lower, and so on the earth. ([K’li Paz reads:] The princes above shall be renewed, to raise up the humble and to humble the high ones, and so on the earth.) And some say that there will actually be new heavens, and that is correct, for Scripture proves it (infra 66:22): “For as the new heavens, etc.”