Difference between revisions of "Foreigners and Eunuchs in Yeshayahu 56/2"
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<mekorot>Biur, Y. Ben-Ze'ev <fn>Y. Ben-Ze'ev, "'הנלוים אל ה" Beit Mikra 15:2 (1970): 180-186.</fn></mekorot> | <mekorot>Biur, Y. Ben-Ze'ev <fn>Y. Ben-Ze'ev, "'הנלוים אל ה" Beit Mikra 15:2 (1970): 180-186.</fn></mekorot> | ||
<point><b>Setting of the prophecy: "כִּי קְרוֹבָה יְשׁוּעָתִי לָבוֹא"</b> – The Biur maintains that the prophet is addressing the nation that had already returned from Babylonia 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.<fn>See Nechemyah Chapters 3, 4 and 6.</fn></point> | <point><b>Setting of the prophecy: "כִּי קְרוֹבָה יְשׁוּעָתִי לָבוֹא"</b> – The Biur maintains that the prophet is addressing the nation that had already returned from Babylonia 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.<fn>See Nechemyah Chapters 3, 4 and 6.</fn></point> | ||
| − | <point><b>"בְנֵי הַנֵּכָר" and "סָרִיסִים": Who are they?</b> The Biur and Y. Ben-Ze'ev maintain that both groups were converts to Judaism, but they disagree about the | + | <point><b>"בְנֵי הַנֵּכָר" and "סָרִיסִים": Who are they?</b> The Biur and Y. Ben-Ze'ev maintain that both groups were converts to Judaism (and not eunuchs), but they disagree about what distinguished the two:<br/> |
<ul> | <ul> | ||
| − | <li><b>Laymen and courtiers</b> – According to Y. Ben-Ze'ev, both of these groups were non-Jews who had taken on Hashem's commandments<fn>They are referred to as: "הַנִּלְוִים עַל י"י" and "מַחֲזִיקִים בִּבְרִיתִי".</fn> in Bavel, and joined the nation when they returned to Israel.<fn>One could also suggest that some people had joined the nation later, after the Beit HaMikdash was rebuilt.  See, for example, <a href="Zekharyah2-14-15" data-aht="source">Zekharyah 2:14-15</a> and <a href="Zekharyah8-22-23" data-aht="source">8:22-23</a> which similarly speak of Gentiles joining the nation and seeking out God. It is possible that with the return from exile and rebuilding of the Mikdash, interest in God and Israel grew, leading many to convert to Judaism.</fn> The "בְנֵי הַנֵּכָר" were laymen, while the "סָרִיסִים" were of the courtier class | + | <li><b>Laymen and courtiers</b> – According to Y. Ben-Ze'ev, both of these groups were non-Jews who had taken on Hashem's commandments<fn>They are referred to as: "הַנִּלְוִים עַל י"י" and "מַחֲזִיקִים בִּבְרִיתִי".</fn> in Bavel, and joined the nation when they returned to Israel.<fn>One could also suggest that some people had joined the nation later, after the Beit HaMikdash was rebuilt.  See, for example, <a href="Zekharyah2-14-15" data-aht="source">Zekharyah 2:14-15</a> and <a href="Zekharyah8-22-23" data-aht="source">8:22-23</a> which similarly speak of Gentiles joining the nation and seeking out God. It is possible that with the return from exile and rebuilding of the Mikdash, interest in God and Israel grew, leading many to convert to Judaism.</fn> The "בְנֵי הַנֵּכָר" were laymen, while the "סָרִיסִים" were of the courtier class.<fn>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.</fn></li> |
| − | <li><b>New and old converts</b> - According to the Biur, in contrast, only the בְנֵי הַנֵּכָר were recent converts. The "סָרִיסִים" were converted Canaanite servants<fn>He claims that the word "סָרִיסִים" simply means servants. All over Tanakh "סָרִיסִים" appear as (or are associated with) attendants to the king, servants or officers. There is no evidence that they were necessarily eunuchs. [In fact, the only hint to castration comes from our chapter and the lament "אֲנִי עֵץ יָבֵשׁ".  This statement, though, need not refer to the inability to bear children, and could instead simply connote hopelessness.]</fn> from the period of the Conquest or Monarchy, who held diminished social and legal status They included "בְּנֵי עַבְדֵי שְׁלֹמֹה" and/or the "נְתִינִים".‎<fn>Both of these are mentioned in <a href="Ezra2-43" data-aht="source">Ezra 2</a> as being among those who returned to Israel.</fn>  The former were descendants of the remnants of the Seven Nations enslaved by Shelomo, and the | + | <li><b>New and old converts</b> - According to the Biur, in contrast, only the "בְנֵי הַנֵּכָר" were recent converts. The "סָרִיסִים" were converted Canaanite servants<fn>He claims that the word "סָרִיסִים" simply means servants. All over Tanakh "סָרִיסִים" appear as (or are associated with) attendants to the king, servants or officers. There is no evidence that they were necessarily eunuchs. [In fact, the only hint to castration comes from our chapter and the lament "אֲנִי עֵץ יָבֵשׁ".  This statement, though, need not refer to the inability to bear children, and could instead simply connote hopelessness.]</fn> from the period of the Conquest or Monarchy, who held diminished social and legal status.  They included "בְּנֵי עַבְדֵי שְׁלֹמֹה" and/or the "נְתִינִים".‎<fn>Both of these are mentioned in <a href="Ezra2-43" data-aht="source">Ezra 2</a> as being among those who returned to Israel.</fn>  The former were descendants of the remnants of the Seven Nations enslaved by Shelomo, and the latter were the Givonites, tasked by Yehoshua with being servants in the Mikdash.<fn>The Biur claims that the word "סָרִיסִים" means servant (rather than eunuch), and, thus, the term can apply to each of these groups.</fn> </li> |
</ul></point> | </ul></point> | ||
<point><b>Concerns of the "בְנֵי הַנֵּכָר" and "סָרִיסִים"</b> – According to the Biur, the common denominator between the two groups was their inability to marry into Israel, either because of their legal status,‎<fn>Even if one disagrees with the Biur and assumes that these "סָרִיסִים" were eunuchs, one might still say that they shared this worry, as <a href="Devarim23-2" data-aht="source">Devarim 23:2</a>  prohibits a castrated person from entering into '"קהל ה".</fn> or because of the general perception that their foreign roots made them unworthy.<fn>Thus, the "בְנֵי הַנֵּכָר" complain, "הַבְדֵּל יַבְדִּילַנִי י"י מֵעַל עַמּוֹ", and the "סָרִיסִים" bemoan their childless state, "הֵן אֲנִי עֵץ יָבֵשׁ".</fn> 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, would not be accepted in society.<fn>In Nechemyah 13:3 we read, "וַיְהִי כְּשׇׁמְעָם אֶת הַתּוֹרָה וַיַּבְדִּילוּ כׇל עֵרֶב מִיִּשְׂרָאֵל".</fn></point> | <point><b>Concerns of the "בְנֵי הַנֵּכָר" and "סָרִיסִים"</b> – According to the Biur, the common denominator between the two groups was their inability to marry into Israel, either because of their legal status,‎<fn>Even if one disagrees with the Biur and assumes that these "סָרִיסִים" were eunuchs, one might still say that they shared this worry, as <a href="Devarim23-2" data-aht="source">Devarim 23:2</a>  prohibits a castrated person from entering into '"קהל ה".</fn> or because of the general perception that their foreign roots made them unworthy.<fn>Thus, the "בְנֵי הַנֵּכָר" complain, "הַבְדֵּל יַבְדִּילַנִי י"י מֵעַל עַמּוֹ", and the "סָרִיסִים" bemoan their childless state, "הֵן אֲנִי עֵץ יָבֵשׁ".</fn> 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, would not be accepted in society.<fn>In Nechemyah 13:3 we read, "וַיְהִי כְּשׇׁמְעָם אֶת הַתּוֹרָה וַיַּבְדִּילוּ כׇל עֵרֶב מִיִּשְׂרָאֵל".</fn></point> | ||
Version as of 05:01, 6 August 2018
Foreigners and Eunuchs in Yeshayahu 56
Exegetical Approaches
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. A. Chakham sets the prophecy on the eve of the nation's return from Babylonia. Though most of the nation assumed that the return would mark an improvement in their status, the foreign converts and eunuchs who had served in Babylonian courts feared a worsening of their situation. As such, the prophet turns to encourage them specifically.
The Biur places the prophecy slightly later, in the era of Nechemyah, when the people were faced with threats from those who had moved into the land while they were in exile. The prophet exhorts 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 in their midst. Finally, Radak claims 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.
Privileged Classes 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 privileged foreigners and eunuchs who feared a worsening of their status with the move back to Israel.
Sources:perhaps A. Chakham1
"כִּי קְרוֹבָה יְשׁוּעָתִי לָבוֹא" – The salvation mentioned refers to the return from the Babylonian exile.
Emphasis on Shabbat – Yeshayahu might highlight observance of Shabbat because its desecration was what led to the exile.2 In addition, it is possible that this was the commandment which most distinguished the people from their neighbors while in Bavel, marking them as members of Israel.
"בְנֵי הַנֵּכָר" and "סָרִיסִים": Who are they? A. Chakham maintains that these terms refer to two distinct groups of people, those Gentiles who converted to Judaism while the nation was in exile,3 and those Israelites who were forced to work in the Babylonian palaces. The latter marked the fulfillment of 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, the common denominator between both groups was that each feared a lowering of their status upon return to Israel.
- In exile, the foreign converts had not been treated as second-class citizens. Due to their native status, they enjoyed more rights and security than most Israelites. With the return to Israel, though, they feared that this was likely to change.
- Similarly, the Israelites who had served in Babylonian courts recognized that, with the return to Israel, they 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.
Converts in the Era of Nechemyah
The prophecy is aimed at the people living in Israel in the time of Nechemyah. It constitutes a call for acceptance of the foreign converts who lived among them.
Sources:Biur, Y. Ben-Ze'ev 4
Setting of the prophecy: "כִּי קְרוֹבָה יְשׁוּעָתִי לָבוֹא" – The Biur maintains that the prophet is addressing the nation that had already returned from Babylonia 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.5
"בְנֵי הַנֵּכָר" and "סָרִיסִים": Who are they? The Biur and Y. Ben-Ze'ev maintain that both groups were converts to Judaism (and not eunuchs), but they disagree about what distinguished the two:
- Laymen and courtiers – According to Y. Ben-Ze'ev, both of these groups were non-Jews who had taken on Hashem's commandments6 in Bavel, and joined the nation when they returned to Israel.7 The "בְנֵי הַנֵּכָר" were laymen, while the "סָרִיסִים" were of the courtier class.8
- New and old converts - According to the Biur, in contrast, only the "בְנֵי הַנֵּכָר" were recent converts. The "סָרִיסִים" were converted Canaanite servants9 from the period of the Conquest or Monarchy, who held diminished social and legal status. They included "בְּנֵי עַבְדֵי שְׁלֹמֹה" and/or the "נְתִינִים".10 The former were descendants of the remnants of the Seven Nations enslaved by Shelomo, and the latter were the Givonites, tasked by Yehoshua with being servants in the Mikdash.11
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, either because of their legal status,12 or because of the general perception that their foreign roots made them unworthy.13 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, would not be accepted in society.14
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").15
- 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.
Why now? The Biur suggests that the prophet speaks out for the rights of these converts 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.
"שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה" – The Biur understands this rebuke, too, to be related to the troubles of the era. 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 face their enemies, the struggling nation of returnees needed to stand together. 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.16 Here, too, the Biur points out that observance of Shabbat would promote unity among the nation, as celebration of the day brings people together.
Attitude towards converts in Yeshayahu – The message of tolerance towards converts found in this prophecy 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"17 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 against Torah law.18
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 that even those outsiders who feel that all is for naught will share in the rewards.
Setting of the prophecy: "כִּי קְרוֹבָה יְשׁוּעָתִי לָבוֹא" – Yeshayahu speaks of the redemption of Messianic times, claiming that it 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 – Radak19 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.20
- All inclusive – Shadal states that this exhortation includes both all the mitzvot between man and Hashem ("שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ") and all the commandments that relate to one's fellow man ("וְשֹׁמֵר יָדוֹ מֵעֲשׂוֹת כׇּל רָע").
"בְנֵי הַנֵּכָר" and "סָרִיסִים": Who are they? 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.21 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": Why now? 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).
