ציטירנדיקער פּירוש אויף תהילים 96:11

Midrash Tanchuma Shemini 8 points out that four animals are mentioned here in four separate verses to allude to four different empires which will play host to the Jewish people in exile. Verse four speaks of גמל, the camel, a reference to the Babylonian exile; we have a hint of this in Psalms 137,8 בת בבל השדודה אשרי שישלם לך את גמולך שגמלת לנו, “fair Babylon you predator, a blessing on him who repays you in kind what you have inflicted on us.” [The letters of the word גמל, “camel, appear twice in that verse. Ed.]
In verse five, the Torah speaks of the שפן, hyrax.” (it has short ears and hoofed feet).This is a reference to the exile under the Greeks which forbade the study and practice of Torah as we know from Amos 8,11: “a time is coming, declares my Lord G’d, when I will send a famine upon the land; not a hunger for bread or thirst for water, but for hearing the words of the Lord.” It is also written in verse 12 of that chapter: “men shall wander from sea to sea and from north to east to seek the word of the Lord, but they shall not find it.” [The connection of the above verse to שפן is not clear, there is also a variant in the Tanchuma relating the above verse to the hare, ארנבת, Ed.]
Concerning the hare, ארנבת, mentioned in verse six, this is a reference to the exile under the Medes, (Ahasverus) which treated the Jewish people as a פאה, the corner of a field the farmer must leave unharvested allowing all comers to help themselves. This is what almost happened under Haman, the regent of that empire. The name of the wife of King Talmay was ארנבת, hare. [Ptolemaus of Egypt, one of the heirs of Alexander’s empire who staked a claim to the land of Israel as part of his share, and was defeated by Antiochus. He commissioned translation of the Bible from Hebrew to Greek. That day was considered a black day in Jewish history by the scholars of the Talmud, Ed.]
The pig,חזיר, mentioned in verse 7 is a reference to the Roman empire, the fourth exile, the one which we still endure. David says in Psalms 80,14: “wild boars gnaw at it and creatures of the forest feed on it.” The word חזיר in that verse is a reminder of the Romans and their Satanic origin, the forest being considered where Satan has its lair. The words וגרה לא יגר, “it does not chew the cud,” is taken as a hint that this is the last exile, i.e. it will not repeat itself. Whereas these animals appear in separate verses in our chapter, in Deut. 14 where the gist of this legislation is repeated, the first three animals mentioned here appear in a single verse except for the pig. The message is that although the first three exiles occurred at different times they have something in common, i.e. the period that they lasted was relatively short. The present exile is in a totally different category equivalent to all the previous exiles combined. David arranged four separate Thanksgivings in Psalms to acknowledge our salvation from each of these exiles in chapter 136 known as הלל הגדול, “the great Hallel.” He commences with the words “Praise the Lord for He is good, His steadfast loves is eternal.” This line referred to our being redeemed from the Babylonian exile. The second verse “Praise the G’d of G’ds, His steadfast love is eternal,” is an expression of gratitude for our having been redeemed from the exile of the Greeks; the third verse, i.e. “Praise the Lord of lords, His steadfast love is eternal,” refers to our redemption from the exile of the Medes. David uses the expression הודו, ”praise!” in three successive verses to allude to the three animals Moses mentioned in verses 4-5-6 in our chapter. In the last verse of this “Hallel hagadol” where he concludes with the words הודו ל-אל השמים, this is a reference to the redemption from the yoke of the Romans. Seeing that he had foreseen all these exiles and their redemptions by means of his Holy Spirit, he mentions the word השמים, seeing that of that final redemption it is stated in Psalms 96,11 ישמחו השמים ותגל הארץ, “both the heavens and the earth will rejoice then.” [That psalm which commences with the words שירו לה' שיר חדש, clearly speaks of the final redemption as it will be different from the weaker שירה חדשה which earmarked the thanksgiving for the Exodus from Egypt. Ed.]

AND FOR THE PRECIOUS THINGS OF THE EARTH ‘U’MLO’OH’ (AND THE FULNESS THEREOF). This means: “for the precious things of the land of the plains and of which it is full,”²¹³Ibn Ezra thus explains the word u’mlo’oh (and the fulness thereof) as meaning u’mimlo’oh (and “of” the fulness thereof, or “and of which it is full”). for he mentioned the mountains and the hills previously²¹⁴Verse 15. and now he speaks of the valley²¹⁵I have found no reference in the verses concerning the valley. In the commentary of Ibn Ezra, whose opinion Ramban is now quoting, “the valley” is not mentioned either. and the plains, according to the words of Rabbi Abraham ibn Ezra. In my opinion, the precious things of the earth and the fulness thereof is identical with the blessings of the breasts, and of the womb,²¹⁰Genesis 49:25. for all humans and all creeping things that are alive are called “the fulness of the earth.” Similarly, let the sea roar, and the fulness thereof;²¹⁶Psalms 96:11. Surely I will fill thee with men, as with the locust.²¹⁷Jeremiah 51:14. This blessing is thus like Blessed shall be the fruit of thy body, and the fruit of thy land, and the fruit of thy cattle.²¹⁸Above, 28:4.

VV. 24-28. נטמאו הגוים וגו׳ ותטמא הארץ וגו׳. So auch Kap. 19, 29 אל תחלל את בתך להזנותה ולא תונה הארץ. Ebenso vom Verbrechen des Mordes Bamidbar 35, 33: ולא תחניפו את הארץ וגו׳ כי הדם הוא יחניף את הארץ ,ולא תטמא את הארץ אשר אתם יושבים בה וגו׳. Dewarim 24, 4: von :מחזיר גרושתו משנשאית ולא תחטיא את הארץ אשר ד׳ אלקיך נותן לך נחלה. In allen diesen Stellen ist von einem verderblichen Einflusse die Rede, den die Verbrechen des Mordes und der Unsittlichkeit auf das Land und auf dessen Beziehungen zu seinen Bewohnern üben, der bei geschlechtlichen Ausschweifungen die Höhe erreichen kann, daß das Land, wie der Ausdruck, ist seine Bewohner "ausspeit". Die טומאה der Bewohner macht auch das Land טמא ihr זנות, auch es zur זונה, in חטא und עון der Bewohner wird auch das Land mit hineingerissen, es wird zur חנפה, zur "Heuchlerin", leistet das nicht, was es nach Begriff und Bestimmung verspricht. Im großen Ganzen ist uns dies auch von der Erde als אדמה, als Boden der Menschenentwickelung in ihrer Beziehung zur Menschheit gelehrt. So wie in der Genesis der erste Regentropfen auf den ersten Menschen wartet, so zeigen uns dort überhaupt die ersten Blätter der Menschen- und Erdweltgeschichte die Segensblüte der Erde von der Stufe der Sittlichkeit der Menschen bedingt. Die Erde, insofern sie אדמה ist, trifft Unsegen in Folge der Verirrung des אדם, die אדמה, die das Bruderblut von der Hand des Brudermörders getrunken, versagt ihm ferner ihre Kraft, und die Ausschweifung, die השחתת דרך des Menschengeschlechts reißt alles Lebendige in diese השחתת דרך und in den Untergang mit dem entarteten Menschengeschlechte hinein, – und Gottes Völkergericht spricht sich durch Jesaias Mund (Kap. 25, 4 u. 5) also aus: "Die Erde trauert und ist welk geworden, weil die Menschenwelt geknickt und welk ist, weil vor allem die Höhenschichten der Erdgesellschaft geknickt sind. Die Erde ist zur Heuchlerin unter ihren Bewohnern geworden, weil diese, was noch theoretisch gelehrt wird, praktisch überschritten, weil sie das Sittengesetz in sein Gegenteil umwandelt und so den Bund der Ewigkeit zerstört. "Eben darum aber auch" freut sich der Himmel, freut sich die Erde, freut sich das Meer und was es füllt, freuen sich die Felder und was sie umfassen, freut sich jeder Waldesbaum Gott entgegen, wenn Er kommt, wenn Er kommt, die Erde zu richten, wenn Er der Menschenwelt die Basis des Rechts und den Volksgesellschaften die Ihm zu lösende Treue bringt –" Ps. 96, 11-13 und sonst an so vielen Stellen der Propheten und Psalmen.