ציטירנדיקער פּירוש אויף ירמיהו 48:11

חִשָּׁמֵ֨ר Accent on the last syllable. This word is to be compared with שמרים dregs, lees (25:6.), שמריו ושקם הוא על He has settled on his lees (Jerem. 48:11), and explained, Remain on thy lees (that is remain quiet), for הִשָּֽׁמֶר Take heed has the accent on the last syllable but one; and besides, the following Fear not proves the correctness of this explanation.⁴השמר is parallel to אל הירא as השקט to לבבך אל ירך, and all these verbs appear to have a similar meaning, while Take heed, and Fear not are just the reverse in meaning the one of the other. השמר means therefore, according to I. E., remain quiet.

Go to Ammon and Moav, who have remained settled in their places like wine: But this is difficult: As behold, the chapter [entitled] Tefillat HaShachar (Berakhot 28a) challenged, "Does Ammon reside in their place? Did not Sancheriv come and scramble [it]." Hence Rabbenu Tam explained that we teach the version here [with] only Moav. For the verse also only mentioned Moav, as it is written (Jeremiah 48:11), "Moav has been at ease." And also in Berakhot, we teach the version [with] only Ammon. And from this reason, they permitted Yehudah the Ammonite convert to enter into the congregation (to convert to Judaism). But it is implied that they did not want to permit the other [forbidden nations as] converts, since Sancheriv did not scramble Egypt and he did not scramble Moav. However it is [still] difficult, since in Berakhot in that which I cited, it is implied that Sancheriv scrambled Ammon; whereas in Jeremiah, it counted them among those that Nebuchadnezzar exiled! But it can be said (answered) that since Sancheriv was the first to scramble, everything was called by his name; and it is about him that it is written (Isaiah 10:13), "I have removed the bounds of the peoples, and have robbed their treasures." But the main destruction was certainly through Nebuchadnezzar.

And they told him a reason: And they spoke well to him, as it is certainly so. For from a man's being still, his mind is settled. As it is stated (Jeremiah 48:11), "Moav has been at ease from his youth; upon his sediment is he still." And [the verse's] end is, "therefore his fine flavor has remained and his bouquet is unspoiled."

אריק חרבי Translate this as the Targum: I WILL DRAW [MY SWORD]. Because one empties the scabbard when one draws out the sword and it (the scabbard) then remains empty (ריק), the, expression “emptying” is appropriate to it (to the act of drawing the sword), as in (Genesis 42:35) “emptying (מריקים) their sacks”; (Jeremiah 48:12) “And they shall empty (יריקו) his vessels (of wine)”. Now do not say that the expression “emptiness” in these examples does not apply to the thing which comes out, but that it applies to the scabbard and the sack and the vessels from which these things come out and not to the sword and to the wine (it is the scabbard, the sack and the vessels which are empty not the sword, the corn and the wine), — and consequently give a forced explanation of אריק חרבי in the sense of the verb in (Genesis 14:14) “He armed (וירק) his trained servants”, saying that it means, “I will arm myself with my sword”, for we do, indeed, find the expression “empty” applied also to the thing which, comes out of a receptacle; e. g., (Song 1:3) “oil which is emptied (תורק)”; (Jeremiah 48:11) “it (the wine) hath not been emptied (הורק) from vessel to vessel”. It does not say here “the vessel hath not been emptied”, but “the wine has not been emptied (הורק) from vessel to vessel”; consequently this expression is applied to the wine. Exactly like the phrase in this verse, is (Ezekiel 28:7) “And they shall draw their swords (והריקו חרבותם) against the beauty of thy wisdom”, in the chapter about Hiram.

צֹעֶה An expression of a thing prepared to be poured, as he says concerning Moab, whom the prophet compared to wine (Jer. 48:11): “Who rests on his dregs and was not poured from vessel to vessel.” And he says there (v. 12), “And I will send pourers (צֹעִים) upon him and they shall pour him out (וְצֵעֻהוּ), and they shall empty his vessels.” [This is an illustration of the weakness of man. Consequently, there is no need to fear him.] Another explanation is: מִהַר צֹעֶה That enemy who oppresses you, who is now with girded loins, girded with strength, shall hasten to be opened up and to become weak.

tranquil Heb. שַׁלְאֲנָן, like שַׁאֲנָן.