Комментарий о цитате к Йешайау 10:4

Seit den assyrisch-babylonischen Eroberungskriegen sind jedoch die ursprünglichen Einwohner der Länder Ammon, Moab, Edom und Ägypten aus ihren Sitzen vertrieben und unter anderen Völkern gemischt ansässig, כבר עלה סנחריב מלך אשור ובלבל את כל האומות שנאמר ואסיר גבולות עמים ועתידותיהם שושתי ואוריד כאביר יושבים (Jesaias 10, 13), die Nachkommen der von den hier (Verse 4-9) gegebenen Ausschließungsgesetzen betroffenen Völkerschaften sind daher nicht mehr zu erkennen, und ist seitdem ein jeder גר gewordene Nichtjude, auch von den jetzt in עמון und אדום ,מואב und מצרים wohnenden Bevölkerungen sofort für sich und seine Nachkommen מותר לבא בקהל, nach dem Grundsatz: כל דפריש מרובא פריש (Berachot 28a תוספות; Jebamot 76b ד׳׳ה מנימין וכו׳ – siehe Schmot 23, 2).

However, whoever has a brain in his skull and possesses a sound mind [which are a person’s] majesty and splendor⁶This is taken from Psalms 45:4, “Gird your sword upon your thigh, O mighty one – your majesty and your splendor.” As described in note 17, the sword refers to the Torah, and it is the mind that is the majesty and splendor that enables one to acquire the Torah. would concede that the great geniuses of judgment do not sway from the text⁷Literally, “retreat from the proper course.” because of the force of logic that results from pilpul. For this was not the approach of our rabbis, the Tosafists, because there was nothing before them that was distorted and would impel them to veer from the straight and open paths [of the text of the Talmud or Mishnah].⁸Rabbenu Tam writes in the introduction to his work, Sefer ha-Yashar, “I called it Sefer ha-Yashar (literally, the Book of Uprightness: see Josh. 10:13) because in it I wish to reconcile the old [divergent] traditions concerning the text of the Talmud with the original form of the text” (translation from The Jewish Encyclopedia). Rabbenu Tam objected strongly to textual emendations. He criticized Samuel ben Meir, the Rashbam, as follows: “Where my grandfather [Rashi] made one correction, Samuel made twenty, and erased [the old readings] from the manuscripts [and replaced them with new ones].” Rabbenu Tam also asserted that his explanations followed the simple meaning of the text (peshat) and argued against those “who by their pilpulistic methods distort the explanations of our teachers, and their interpretations render the halachos wholly meaningless.” (See The Jewish Encyclopedia, vol. 7, s.v. Jacob ben Me’ir Tam). For paved paths emanated from their hearts, to enable them to find the interpretation and instruction of the truth of the Torah, for they sought the knowledge of God as one seeks hidden treasures.⁹As described in chapter 1, one who toils with sincerity receives Divine assistance to gain the true understanding of the Torah. This is not so with the one who is in a hurry to determine the Rambam’s opinion. He does not search earnestly, he does not kneel [humbly] in the prisoner’s place¹⁰Isa.10:4. to find his goal by diligent search.¹¹Psalms 64:7. [Instead] he dares to ascend the mountain¹²See Psalms 24:3, 4: “Who may ascend the mountain of God? One with clean hands and a pure heart.” with passion¹³Eze. 36:5. The word sheat, which is translated here as passion, is only used once in all of Scripture. (see Aruch, s.v. Tzafach).¹⁴The Aruch, s.v. Tzafah, translates sheat as intense joy, “simchas kol levav.” The Netziv is describing how a person’s objectivity can be distorted by one’s passion. This is discussed further in Part 3, chapter 10. As a result, he deviates from the path that is before his eyes, such that he does not see the straight path, as he does not realize that it may be a long and drawn-out¹⁵Job 35:15. [process].