Foreigners and Eunuchs in Yeshayahu 56/2

Foreigners and Eunuchs in Yeshayahu 56

Exegetical Approaches

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Overview

Commentators debate both the historical backdrop of Yeshayahu 56 and why the prophet feels the need to single out the foreigners and eunuchs for comfort.  The Biur places the prophecy in the era of Nechemya, when the people were faced with threats from those who had moved into the land while they were in exile. The prophet calls out to the fledgling community to ensure unity from within, so that they can better face their external foes. To this end, he calls for acceptance of the foreign converts, distinguishing them from the (unaccepted) non-Jews who did not take on the yoke of Heaven.

A. Chacham sets the prophecy slightly earlier, on the eve of the nation's return from Babylonia. Though most of the nation assume that the return will mark an improvement in their status, the foreign converts and eunuchs who had served in Babylonian courts fear a worsening of their situation, and are thus encouraged by the prophet.  Finally, Radak and others claim that the prophecy relates to the current exile and future redemption.  The prophet calls on all to do good deeds to hurry the salvation, turning specifically to those outsiders who have lost all hope.

Converts in the Era of Nechemyah

The prophecy is aimed at the people living in Israel in the time of Nechemyah, and constitutes a call for acceptance of the foreign converts who lived among them.

Sources:Biur, Y. Ben-Ze'ev ¹

Setting of the prophecy: "כִּי קְרוֹבָה יְשׁוּעָתִי לָבוֹא" – The Biur maintains that the prophet is speaking to the nation after they have already returned to Israel.  The "ישועה" that is promised refers to salvation from "the enemies of Yehuda and Binyamin" ("צָרֵי יְהוּדָה וּבִנְיָמִן"), such as Sanbalat and Toviah, who had attempted to prevent the nation from rebuilding the city's walls.²

"בְנֵי הַנֵּכָר" and "סָרִיסִים": who are they?

• According to Y. Ben-Ze'ev, both of these groups were non-Jews who had taken on Hashem's commandments ("הַנִּלְוִים עַל י"י", "וּמַחֲזִיקִים בִּבְרִיתִי") in Bavel, and joined the nation when they returned to Israel.³ The "בְנֵי הַנֵּכָר" were laymen, while the "סָרִיסִים" were of the courtier class.⁴
• The Biur agrees that both groups were originally non-Jews, but differs regarding the status of the "סָרִיסִים". He claims that the word means servant, and that the term might refer to either "בְּנֵי עַבְדֵי שְׁלֹמֹה" or the "נְתִינִים", two groups who are mentioned in Ezra 2 as being among those who returned to Israel.  The first were descendants of the remnants of the Seven Nations enslaved by Shelomo, and the second were the Givonites, tasked by Yehoshua with being servants in the Mikdash.

Concerns of the "בְנֵי הַנֵּכָר" and "סָרִיסִים" – According to the Biur, the common denominator between the two groups was their inability to marry into Israel,⁵ either because of their legal status as slaves or "נְתִינִים",‎⁶ or because of the general perception that their foreign roots made them unworthy.⁷ During the era of Ezra-Nechemyah there was an outcry against foreign marriages and an attempt to abolish all such unions, leading the converts to feel that they, too, were not accepted in society.⁸

Consolation of the Prophet – The prophet comforts both groups:

• He tells the "סָרִיסִים" that even if they cannot have children with Israelites, they can still leave a mark, and will be mentioned and remembered among the builders of the wall ("וְנָתַתִּי לָהֶם בְּבֵיתִי וּבְחוֹמֹתַי יָד וָשֵׁם").⁹
• The converts are reassured that they are not included in the prohibition against foreign marriages since they are believers in Hashem. In fact, they are encouraged that they might even merit to marry priests and have their descendants sacrifice in the Temple.

The message for the rest of the people is clear: accept these members of the nation and value them as contributors to society.

Why now? The Biur suggests that the prophet speaks out for the rights of these groups specifically now because of the struggles faced by the fledgling community. The returnees were faced with threats from many external foes who had moved into the country when they were in exile. These groups attempted to prevent the new community from thriving and rebuilding the city walls. The prophet, thus, encourages the nation to ensure unity from within in face of the adversity from without.

Attitude towards converts in Yeshayahu – This message of tolerance towards converts fits with several other prophecies of Yeshayahu which similarly speak of foreigners joining the nation.  See, for instance, Yeshayahu 14's promise "וְנִלְוָה הַגֵּר עֲלֵיהֶם וְנִסְפְּחוּ עַל בֵּית יַעֲקֹב"  or Yeshayahu 60's promise, " וְהָלְכוּ גוֹיִם לְאוֹרֵךְ וּמְלָכִים לְנֹגַהּ זַרְחֵךְ".

Attitude towards Gentiles in Yechezkel – Yechezkel's words "‎‎כׇּל בֶּן נֵכָר עֶרֶל לֵב וְעֶרֶל בָּשָׂר לֹא יָבוֹא אֶל מִקְדָּשִׁי"‎¹⁰ would seem to directly contradict the message of this prophecy. However, his description of the "בֶּן נֵכָר" as "עֶרֶל לֵב" proves that Yechezkel is not speaking of converts but those who worship idolatry or otherwise go gainst Torah law.¹¹

"שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה" – Oppression of the poor was a problem in the time of Nechemyah, as evidenced by Nechemyah 5:1-11.  Thus, the prophet exhorts the people to do justice as a precondition for Hashem's assistance.  As above, the Biur notes that to stand up against their enemies, the struggling nation of returnees needed to be united.  Before dealing with injustices from without they needed to ensure justice within.

Emphasis on Shabbat – Sanctifying Shabbat, in particular, is emphasized as there was a laxity in its observance in this era.¹² Here, too, the Biur points out that observance of Shabbat would promote unity among the nation, as celebration of the day brings people together.

Converts and Eunuchs in the Babylonian Exile

The prophet's words are addressed to the nation in Babylonia on the eve of their return to Israel.  The prophet comforts those foreigners and eunuchs who fear a worsening of their status with the move back to Israel.

Sources:A. Chacham¹³

"כִּי קְרוֹבָה יְשׁוּעָתִי לָבוֹא" – The salvation mentioned refers to the return from the Babylonian exile.

Emphasis on Shabbat – Yeshayahu might highlight the mitzvah of Shabbat because its desecration was what led to the exile.¹⁴  In addition, it is possible that this was the commandment which most distinguished the people from their neighbors while in Bavel.

"בֶּן הַנֵּכָר" and "הַסָּרִיס " – A. Chacham maintains that these terms refer to two distinct groups of people, those Gentiles who converted to Judaism while the nation was in exile,¹⁵ and those Israelites who were forced to work in the Babylonian palaces, fulfilling Yeshayahu's prophecy to Chizkiyahu: "וּמִבָּנֶיךָ אֲשֶׁר יֵצְאוּ מִמְּךָ אֲשֶׁר תּוֹלִיד יִקָּחוּ וְהָיוּ סָרִיסִים בְּהֵיכַל מֶלֶךְ בָּבֶל".

Concerns of the "בְנֵי הַנֵּכָר" and "סָרִיסִים" – According to this position, these two groups feared a lowering of their status upon return to Israel. In exile, the converts were not treated as second-class citizens and likely even enjoyed more rights and security than the Israelites.  With the return to Israel, though, they feared that this was likely to change. Similarly, the Israelites who had served in Babylonian courts would lose whatever privileges they had been granted, and be left only with their shameful childless state.

Consolation of the prophet – The eunuchs are comforted with the promise that despite their barren state, they will be remembered forever.  If they do good deeds (the "מִשְׁפָּט וצְדָקָה" mentioned in the beginning of the chapter), monuments will be erected in their honor, enshrining their memories. The converts' fears, too, are allayed, as they are told that the Mikdash is a "בֵּית תְּפִלָּה לְכׇל הָעַמִּים". They will participate equally with the rest of the nation in service of Hashem.

The Hopeless in the Present Exile

Yeshayahu's words relate to the current exile and the redemption of Messianic times. The prophet encourages all to hasten the redemption through good deeds, promising even those outsiders who feel that all is for naught, that they will share in the rewards.

Sources:RadakYeshayahu 56:1-10About R. David Kimchi, AbarbanelYeshayahu 56About R. Yitzchak Abarbanel, ShadalYeshayahu 56:1-8About R. Shemuel David Luzzatto, MalbimYeshayahu Beur HaInyan 56:1-9About R. Meir Leibush Weiser

"כִּי קְרוֹבָה יְשׁוּעָתִי לָבוֹא" – Yeshayahu speaks of the redemption of Messianic times, claiming that is to arrive soon, but only on condition that the people act righteously (שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה).

"שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ וְשֹׁמֵר יָדוֹ מֵעֲשׂוֹת כׇּל רָע" – These sources offer various reason why these mitzvot might have been specified:

• Fundamental – Radak¹⁶ suggests that Shabbat is highlighted since it is so fundamental to belief, and its observance testifies to Hashem's role as Creator.
• Cause of exile – He also points out that as desecration of Shabbat led to the exile, it is fitting that its observance should bring the redemption.¹⁷
• All inclusive – Shadal states that in this exhortation the prophet includes both all the mitzvot between man and Hashem (included in "שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ") and all the commandments that relate to one's fellow man (included in "וְשֹׁמֵר יָדוֹ מֵעֲשׂוֹת כׇּל רָע").

"בֶּן הַנֵּכָר" and "הַסָּרִיס " – These sources read the "בְנֵי הַנֵּכָר" as converts and the "סָרִיסִים" as eunuchs, unable to bear children. Malbim suggests that the common denominator between the two groups is that both feel hopeless, one because they have no past, and the other, because they have no future. As such, they question the prophet's cry to involve one's self in good deeds so as to hasten the redemption, wondering of what benefit it will be to them.

"וְנָתַתִּי לָהֶם בְּבֵיתִי וּבְחוֹמֹתַי יָד וָשֵׁם" – Shadal suggests that perhaps  in the future there will be a practice in the Mikdash similar to today's "הזכרת נשמות," where the names of the righteous are remembered, not only by children but by the community at large.¹⁸  As such, the eunuchs have an incentive to involve themselves in righteous acts, for through them they will be memorialized.

"וַהֲבִיאוֹתִים אֶל הַר קׇדְשִׁי" – The converts are similarly encouraged, as the prophet points out that their lack of ancestry will not mean exclusion; they too will be invited back to Israel and bring sacrifices with the rest of the people.

"כִּי בֵיתִי בֵּית תְּפִלָּה יִקָּרֵא לְכׇל הָעַמִּים" – Shadal points out that though this was always true (since converts were always accepted as full members of the nation) during the Messianic age there will be exponentially more non-Jews who join the people.  This is what Yeshayahu means in the very next verse, "עוֹד אֲקַבֵּץ עָלָיו לְנִקְבָּצָיו" – when Hashem gathers in the Jewish exiles, he will gather many from the surrounding nations as well.  This echoes Yeshayahu's earlier prophecy of the End of Days: "הָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית יְהֹוָה בְּרֹאשׁ הֶהָרִים וְנִשָּׂא מִגְּבָעוֹת וְנָהֲרוּ אֵלָיו כׇּל הַגּוֹיִם" (Yeshayahu 2:2).

¹ Y. Ben-Ze'ev, "'הנלוים אל ה" Beit Mikra 15:2 (1970): 180-186.

² See Nechemyah Chapters 3, 4 and 6.

³ One could also suggest that some people had joined the nation later, after the Beit HaMikdash was rebuilt.  See, for example, Zekharyah 2:14-15 and 8:22-23 which similarly speak of Gentiles joining the nation and seeking out God. It seems that with the return form exile and rebuilding of the Mikdash, interest in God and Israel grew, leading to phenomenon of converts to Judaism.

⁴ He notes that throughout Tanakh, "סָרִיסִים" serve kings in their courts and palaces. See, for instance, Bereshit 40:2, Shemuel I 8:15 and Esther 1:12. Ben-Ze'ev further posits that one need not assume that all "סָרִיסִים" were castrated. Potiphar, for example, was married.

⁵ According to Ben Ze'ev, their is no real distinction between the two groups as both could legally marry.  Their common denominator was their outsider status.

⁶ Even if one disagrees with the Biur and assumes that these סריסים were actually full Jewish eunuchs, they might have nonetheless shared this worry, as Devarim 23:2  prohibits a castrated person from entering into "קהל ה'".

⁷ Thus, the "בְנֵי הַנֵּכָר" complain, "הַבְדֵּל יַבְדִּילַנִי י"י מֵעַל עַמּוֹ", and the "סָרִיסִים" bemoan their childless state, "הֵן אֲנִי עֵץ יָבֵשׁ".

⁸ In Nechemyah 13:3, we read "וַיְהִי כְּשׇׁמְעָם אֶת הַתּוֹרָה וַיַּבְדִּילוּ כׇל עֵרֶב מִיִּשְׂרָאֵל".

⁹ The Biur points out that the נתינים are indeed listed among the builders of the wall in Nechemyah 3:26.

¹⁰ See Yechezkel 44:9.

¹¹ In context, it is even possible that the verse refers to Israelites themselves who have forsaken Hashem's ways.

¹² See Nechemyah's outcry against those who engaged in business on Shabbat in Nechemyah 13:15-22.

¹³ A. Chacahm, Da'at Mikra Commentary to Sefer Yeshayahu (Jerusalem, 1984): 595-600.

¹⁴ Cf. Radak who asserts this, but assumes that the prophecy speaks of the current exile. See Vayikra 26:34-35 which speaks of the exile being caused by non-observance of "Shabbatot", though the verses appear to be speaking of the sabbatical year rather than the weekly Shabbat.

¹⁵ See the, perhaps, similar phenomenon in Esther 8:17, "וְרַבִּים מֵעַמֵּי הָאָרֶץ מִתְיַהֲדִים כִּי נָפַל פַּחַד הַיְּהוּדִים עֲלֵיהֶם."

¹⁶ See also Abarbanel and Malbim.

¹⁷ Vayikra 26:34-35 speaks of exile resulting form nonobservance of the Sabbatical year, but not of the weekly Shabbat.  Radak suggests that the plural form of "יִשְׁמְרוּ אֶת שַׁבְּתוֹתַי" might include both.

¹⁸ Radak