Komentaryong Sumisipi para sa Isaias 12:3

das ist das Flötenspiel von Bêt Hasche’ûba. Der Sinn dieser Bezeichnung ist recht dunkel. Schon die Lesart steht nicht fest. Sie schwankte bereits in alter Zeit, wie wir aus dem babyl. Talmud wissen, zwischen בית השואבה (richtiger בית השאובה, wie einige Mischna-Handschriften lesen) und בית חשובה. Nach allgemeiner Annahme steht das hier in den folgenden Sätzen geschilderte Fest mit dem im vorigen Kapitel beschriebenen Wasseropfer in engster Verbindung (s. Anm. 15), obschon in der Mischna selbst ein solcher Zusammenhang mit keinem Worte angedeutet ist. שואבה wäre demnach wie שומרה (Wächterhütte) gebildet und bedeutete den Ort des Wasserschöpfens. Der pal. Talmud kennt ebenfalls die Ableitung von שאב, bringt sie aber nicht zum Wasseropfer in Beziehung, sondern zu der heiligen Begeisterung und der prophetischen Inspiration, die aus diesem Feste geschöpft wurde. Nach Maimunis Mischnakommentar ist בית השאובה der Ort, an welchem der Festjubel sich abspielte. Er heisst so im Hinblick auf ושאבתם מים בששון (Jes. 12, 3). Beachtenswert ist eine neuere Erklärung, nach welcher בית השאובה (das Haus der Beleuchtung) den illuminierten Tempelraum bezeichnen soll. Im Syrischen bedeutet nämlich שובא Hitze, Glut (v. שוב = brennen; vgl. hebr. שביב = Flamme).

שמחת בית השואבה – because all of this rejoicing is on the drawing of waters of libation, they called it the Rejoicing of the House of Drawing on account of (Isaiah 12:3): “Joyfully shall you draw water [from the fountains of triumph].”

[1] And the Rabbis hold that the primary singing is vocal. It is puzzling, because in the chapter "One Who Finds Tefillin" (Eruvin 102b), it is taught that we tie a string in the Temple but not in the rest of the country. And there is a Tanna in the Gemara who says, "I did not tie it, I wrapped it." They only disagree about repairing an instrument, whether it overrides Shabbat due to the preparation of the sacrifice, but everyone agrees that the song itself overrides. And it is also taught in the second chapter of Arakhin (10a): "On twelve days a year, the flute is played before the altar: at the slaughter of the first Passover offering, at the second Passover offering, on the first day of Passover, on the festival of Shavuot, and on the eight days of Sukkot," which implies that it overrides Shabbat and Yom Tov, as it is impossible for the eight days of Sukkot to pass without a Shabbat. [Secondly,] And according to Rabbi Yirmiyah bar Abba, who concluded in our discussion that they disagreed about the song of the water-drawing celebration, but the song of the sacrifice is agreed by all to override, it is understandable. [Thirdly,] And Rabbi Yosef here was refuted by a Baraita. Therefore, it must be said that the Mishnah in Arakhin and Eruvin was established by Rabbi Yosef according to Rabbi Yosei bar Yehuda [and so he overrules the majority.] However, it is still difficult because at the end of "The Tamid was Slaughtered" (Pesachim 65a), it is implied that it is obvious there is no rabbinic prohibition in the Temple. Even Rabbi Natan, who is stringent there, agrees that necessary rabbinic prohibitions were permitted. [] And it is also taught in our chapter (53b) regarding the trumpet blasts of the Temple that every day there were twenty-one blasts, even on Shabbat, as derived in the Gemara from the phrase "every day." No Tanna is mentioned to disagree, and it cannot be said that those blasts are of biblical origin, because the three blasts for the opening of the gates and three to stop the people from work override Yom Tov that falls on the eve of Shabbat, as taught in the first chapter of Chullin (26a): "Yom Tov that falls on the eve of Shabbat, they blow but do not separate," as they would change somewhat as explained there in the Gemara. All of those there are rabbinic, and they did not decree in the Temple, but for the drawing of water, as it is written, "And you shall draw water with joy" (Isaiah 12:3), they decreed. And it can be said that since there were many musical instruments, flutes, lyres, cymbals, and harps that needed constant repair, they decreed more than those satisfied with a shofar that does not need repair. And since they decreed on them, they also decreed not to blow for the water drawing on Yom Tov, as it is proven in our chapter (54b) that asks, "If so, even the eve of Shabbat during the festival should not be counted," meaning the blasts are less because they do not blow for the water drawing. And this is the reason, as explained, because they were accustomed to increase other musical instruments without number, as taught in our chapter (51b), they decreed not to blow at all.