Difference between revisions of "Historical Backdrop of Yeshayahu 49/2"
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| − | <category> | + | <category>Shavei Tzion |
| − | <p>The prophet's words are addressed to the fledgling community who returned to Tzion from Babylonia. </ | + | <p>The prophet's words are addressed to the fledgling community who returned to Tzion from Babylonia.</p> |
| + | <point><b>"עֲזָבַנִי י"י"</b> – The returnees felt that Tzion had been abandoned by Hashem.  They returned from the comforts and prosperity of Babylonia to a country in ruins, apparently forgotten by God.</point> | ||
| + | <point><b>"חוֹמֹתַיִךְ נֶגְדִּי תָּמִיד"</b> – Hashem's mention of the city's walls might be an attempt to allay the fears of the returnees who were apprehensive about living unprotected in a city without defensive walls.  The dire situation is described to Nechemyah, "הַנִּשְׁאָרִים אֲשֶׁר נִשְׁאֲרוּ מִן הַשְּׁבִי שָׁם בַּמְּדִינָה בְּרָעָה גְדֹלָה וּבְחֶרְפָּה וְחוֹמַת יְרוּשָׁלִַם מְפֹרָצֶת וּשְׁעָרֶיהָ נִצְּתוּ בָאֵשׁ" (Nechemyah 1:3).</point> | ||
| + | <point><b>"חׇרְבֹתַיִךְ וְשֹׁמְמֹתַיִךְ"</b> – These words aptly describe the devastation found in Jerusalem during the period, as Nechemyah tells the king when requesting to return to rebuild the city, " מַדּוּעַ לֹא יֵרְעוּ פָנַי אֲשֶׁר הָעִיר בֵּית קִבְרוֹת אֲבֹתַי חֲרֵבָה וּשְׁעָרֶיהָ אֻכְּלוּ בָאֵשׁ" (Nechemyah 2:3) .</point> | ||
| + | <point><b>"מְהָרְסַיִךְ וּמַחֲרִיבַיִךְ מִמֵּךְ יֵצֵאוּ"</b> – This promise that Israel's enemies will depart from her midst, might refer to "צָרֵי יְהוּדָה וּבִנְיָמִן" who initially attempted to hamper the work on the Mikdash and later to prevent the nation from rebuilding the city walls.<fn>For other understandings of the phrase, see <a href=""מְהָרְסַיִךְ וּמַחֲרִיבַיִךְ מִמֵּךְ יֵצֵאוּ"" data-aht="page">"מְהָרְסַיִךְ וּמַחֲרִיבַיִךְ מִמֵּךְ יֵצֵאוּ"</a>.</fn></point> | ||
| + | <point><b>"כֻּלָּם נִקְבְּצוּ בָאוּ לָךְ"</b> – At first glance, the many verses which describe an in-gathering of exiles would seem to contradict this approach, which assumes that the people have already returned from exile.  However, the promise of return is actually quite relevant to the era.  One of the biggest disappointments of the returnees was how few actually returned.  Ezra counts just a mere 42,00 who moved back to Israel after the initial permit given by Cyrus.</point> | ||
| + | <point><b>"הֲיֻקַּח מִגִּבּוֹר מַלְקוֹחַ"</b> – These are the words of those who had settled in Israel while the nation was in exile.  They question, is it possible that someone will retrieve the booty taken by a mighty warrior; how can Israel take back the land which has since been occupied by others? Hashem responds that it is definitely possible to do so, and he will ight gianst Isarel's rivals in the land.</point> | ||
| + | </category> | ||
| + | <category>Israel in Exile | ||
| + | <point><b>Which exile?</b> these sources disagree regarding whether the prophet refers to those exiled to Babylonia, or to the current exiles.</point> | ||
| + | <point><b>"עֲזָבַנִי י"י"</b> – The epoepl in exile feel as if Hashem had forgotten them.</point> | ||
| + | <point><b>"עַל כַּפַּיִם חַקֹּתִיךְ חוֹמֹתַיִךְ נֶגְדִּי תָּמִיד"</b> – This position understands "' metaphorically to mean that Hashem constantly thinks of thenation.  Hashem is not speaking of the actual walls of Jerusalem..</point> | ||
</category> | </category> | ||
</approaches> | </approaches> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> | ||
Version as of 04:39, 2 August 2018
Historical Backdrop of Yeshayahu 49
Exegetical Approaches
Shavei Tzion
The prophet's words are addressed to the fledgling community who returned to Tzion from Babylonia.
"עֲזָבַנִי י"י" – The returnees felt that Tzion had been abandoned by Hashem. They returned from the comforts and prosperity of Babylonia to a country in ruins, apparently forgotten by God.
"חוֹמֹתַיִךְ נֶגְדִּי תָּמִיד" – Hashem's mention of the city's walls might be an attempt to allay the fears of the returnees who were apprehensive about living unprotected in a city without defensive walls. The dire situation is described to Nechemyah, "הַנִּשְׁאָרִים אֲשֶׁר נִשְׁאֲרוּ מִן הַשְּׁבִי שָׁם בַּמְּדִינָה בְּרָעָה גְדֹלָה וּבְחֶרְפָּה וְחוֹמַת יְרוּשָׁלִַם מְפֹרָצֶת וּשְׁעָרֶיהָ נִצְּתוּ בָאֵשׁ" (Nechemyah 1:3).
"חׇרְבֹתַיִךְ וְשֹׁמְמֹתַיִךְ" – These words aptly describe the devastation found in Jerusalem during the period, as Nechemyah tells the king when requesting to return to rebuild the city, " מַדּוּעַ לֹא יֵרְעוּ פָנַי אֲשֶׁר הָעִיר בֵּית קִבְרוֹת אֲבֹתַי חֲרֵבָה וּשְׁעָרֶיהָ אֻכְּלוּ בָאֵשׁ" (Nechemyah 2:3) .
"מְהָרְסַיִךְ וּמַחֲרִיבַיִךְ מִמֵּךְ יֵצֵאוּ" – This promise that Israel's enemies will depart from her midst, might refer to "צָרֵי יְהוּדָה וּבִנְיָמִן" who initially attempted to hamper the work on the Mikdash and later to prevent the nation from rebuilding the city walls.1
"כֻּלָּם נִקְבְּצוּ בָאוּ לָךְ" – At first glance, the many verses which describe an in-gathering of exiles would seem to contradict this approach, which assumes that the people have already returned from exile. However, the promise of return is actually quite relevant to the era. One of the biggest disappointments of the returnees was how few actually returned. Ezra counts just a mere 42,00 who moved back to Israel after the initial permit given by Cyrus.
"הֲיֻקַּח מִגִּבּוֹר מַלְקוֹחַ" – These are the words of those who had settled in Israel while the nation was in exile. They question, is it possible that someone will retrieve the booty taken by a mighty warrior; how can Israel take back the land which has since been occupied by others? Hashem responds that it is definitely possible to do so, and he will ight gianst Isarel's rivals in the land.
Israel in Exile
Which exile? these sources disagree regarding whether the prophet refers to those exiled to Babylonia, or to the current exiles.
"עֲזָבַנִי י"י" – The epoepl in exile feel as if Hashem had forgotten them.
"עַל כַּפַּיִם חַקֹּתִיךְ חוֹמֹתַיִךְ נֶגְדִּי תָּמִיד" – This position understands "' metaphorically to mean that Hashem constantly thinks of thenation. Hashem is not speaking of the actual walls of Jerusalem..
