ISAIAH’S EXHORTATION TO THE SCHOLARS OF HIS GENERATION TO TOIL IN THE STUDY OF TORAH WE HAVE LEARNED that one can make inferences from the Written Torah in two different ways. One approach is to make inferences based on the context of the passage, taking heed of every stroke of the letters, so that one [either] arrives at the purpose [of that verse in relation] to the Halachah, or develops a deep understanding of the story or the conversations that are recorded.

The second method uses meticulous exegesis regarding language that does not fit well with the message [that the verse or parashah] seemingly conveys. [In such a case,] one investigates [the meaning of the verse further], thereby finding much wisdom and knowledge pertaining to halachah and aggadah that is unrelated to the context [of the verse or the passage].

[These two approaches] are expressed in the verse, “If you search for her [Torah knowledge] as silver, and if you hunt for her as hidden treasures, then you shall understand the fear of the Lord….”¹ This means that in earlier generations, one who merited to acquire Torah knowledge needed to search out the halachah through rigorous analysis of the passage, like one who toils in order to extract silver that is embedded in base metals that are found in its locale [that is, related to the context of the passage], as well as to search for treasures that are not found in its locale [that is, not related to the context of the passage]. After this, [the scholar] was required to arrange the laws [he had derived] in a well-organized manner. This is taught in the Mechilta on the parashah of Mishpatim: “‘[These are the laws] that you shall set before them.’² This teaches us that the laws should be set before [the people of Israel] as a set table.” This is also taught in Tractate Eruvin 54b, where it states, “[How is it known that a teacher should teach his students so] that it is well organized in their mouths? [As the verse states, ‘Place it in their mouths….’”].³

footnotes: ¹ Prov. 2:4, 5. ² Ex. 21:1. ³ Deut. 31:19. The entire text of the verse is, “Now write this song for yourselves and teach it to the Children of Israel to place it in their mouths, in order that this song will be a witness for Me against the Children of Israel.”

Translator’s note: The Netziv is now going to discuss Isaiah 28:5–13. The verses are set forth here in full to help the reader see the flow of the text, unbroken by the Netziv’s commentary. In order to assist the reader further in distinguishing between the verses and the comments of the Netziv, the verses will be in bold face. “5. On that day, the Lord of Hosts will be a beautiful crown, a glorious diadem for the remnant of His people. 6. He will be a spirit of justice for those sitting in judgment. and [He will be a spirit] of strength for those who repel attacks at the gate. 7. These too⁴ reel from wine and stagger from liquor: Priest and prophet stagger from drink, they reel from wine, and are dazed by liquor. Muddled in vision, they fail in judgment…. 9. To whom does He teach knowledge, and to whom does He impart wisdom? To those just weaned from milk and torn from the breast. 10. Commandment by commandment, commandment by commandment; measuring line by measuring line, measuring line by measuring line, a little here, a little there. 11. Indeed, one speaks to this people as with stammering lips and in a foreign language when he tells them: 12. ‘This is the rest; give rest to the weary; and this is the tranquility;’ But they refused to listen. 13. God’s Word to them will be lesson by lesson, line by line, line by line, a little here, a little there, that they may go and fall backward, and be broken, snared, and captured.” The Prophet Isaiah elaborated on this subject in the Book of Isaiah 28:5–13. Since there is no halachah that is [clearly] explicated in the written Scripture, Isaiah had to demonstrate to the Talmudic scholars of his generation the extent to which one must toil in the study of Torah in order to ascertain the true halacha. In his reproach against the [excessive] indulgences of man [at that time,⁵ Isaiah explains how the scholars and judges depend on Divine assistance]: **“On that day, the Lord of Hosts will be a beautiful crown, a glorious diadem for the remnant of His people. He will be a spirit of justice for those sitting in judgment.”**⁶ (For he that sits in the seat of judgment is dependent on Heavenly support, as [Scripture] states, “…in the midst of Judges shall He judge.”⁷) [The Prophet continues], “**and [He will be a spirit] of strength for those who repel attacks at the gate.”**⁸ (It is explained in Tractate Megillah 15b, that this verse has reference to those who thrust and parry [in the battle] of Torah. For the Holy One, Blessed be He, provides a spirit of strength [to enable the scholars to apply] pilpul and to establish the halachah [according to the] true intent of the Torah.) The Prophet then continues [while chastising the scholars for their excessive indulgences]: “**These too reel from wine and stagger from liquor,” etc.**⁹

footnotes: ⁴ There are different interpretations of the phrase “these too.” The Netziv appears to interpret this phrase like Rashi, who says it refers to judges and people of stature. ⁵ In Isa. 28:1–4, the Prophet chastises Israel for their excessive indulgence: “Woe to the crown of pride of the drunkards of Ephraim… who are smitten down with wine…. The crown of pride of the drunkards of Ephraim will be trampled….” ⁶ Isa. 28:5 and part of verse 6. ⁷ Psalms 22:1. The full text is, “A Psalm of Asaf: God stands in the Divine assembly; in the midst of judges shall He judge.” ⁸ Isa. 28:6. ⁹ Isa. 28:7. The verse continues, “… Priest and prophet stagger with drink and reel with wine, and are dazed by liquor. Muddled in vision, they fail in judgment.” This chastisement continues in verse 8, “Indeed, all tables are so covered with vomit and filth that no place is clean.”

After which the Prophet continues, “To whom is He teaching knowledge?”(this pertains to the judges) “**and to whom is he imparting wisdom?”**¹⁰ (to whom, meaning those who debate and refute arguments at the gate of the academy). “**To those just weaned from milk,”**¹¹ (for there were many Jews in Isaiah’s time who were accustomed to eating dairy foods; as Solomon stated in Proverbs, “There will be enough goats’ milk for your food, for the food of your household, and life [sustenance] for your maidens.”¹² [A further proof that dairy products, rather than meat, were their main staple], can also be seen in Tractate Hullin in the chapter entitled Kissui ha-dam,¹³ “‘…will ensnare,’¹⁴ teaches us that one should not eat meat except after much preparation.”¹⁵ Since the [people at that time] were in excellent health, it was proper for a Talmud scholar to reduce his food intake even of dairy foods. As it is taught in a mishnah in [Avos], “This is the way of Torah: Eat bread with salt, [drink water in small measure],” etc.¹⁶ Isaiah [also] directed this admonition [against excessive indulgences] towards those “weaned” from dairy foods. [For if a Talmud scholar conducts his life in such a manner], he will then have the ability to make rulings and understand legal discussions. One can also add in homiletic fashion [that the phrase, “weaned from milk,” is referring to Talmudic scholars].

footnotes: ¹⁰ Verse 9. ¹¹ Verse 9. ¹² 27:27. ¹³ 84a. ¹⁴ Lev. 17:13. ¹⁵ See Rashi: one should not accustom himself to eat meat at all meals. Rather, it should be a luxury that requires special preparation. ¹⁶ Avos 6:4.

Tractate Berachos 63b says [pertaining to the verse], “‘For the churning of milk produces cream…’:¹⁷ [This teaches], Who produces the cream of Torah? The one who regurgitates the milk that he imbibed from his mother’s breasts” [i.e., those who are “weaned.” “Weaned,” as stated in Isaiah, refers to the Talmudic scholars, for they drink from the Torah’s milk – knowledge – from which they produce “cream” – in other words, laws]. “…and torn from the breast,”¹⁸ (refers to a diminution in the indulgences of life; Scripture compares these indulgences to breasts, as seen in Proverbs 5:19, “Let her breasts satisfy you at all times….” It is known from the Talmudic chapter entitled Kinyan ha-Torah¹⁹ found in the sixth chapter of Avos is often referred to as Perek Kinyan ha-Torah – the Chapter of the Acquisition of the Torah. that a [non-indulgent lifestyle] is one of the conditions enabling [a person] to acquire [the knowledge of Torah].

footnotes: ¹⁷ Prov. 30:33. ¹⁸ Isa. 28:9. ¹⁹ The collection of baraisos

(The Prophet then elaborates as to why reduced indulgence is necessary preparation for acquiring Torah). **“Commandment by commandment, commandment by commandment.”**²⁰ (For there are two categories of commandments – positive and negative – and the Talmudic scholar is required to have a deep understanding and knowledge of the characteristics of both). **“… Measuring line by measuring line, measuring line by measuring line….”**²¹ (Just as there are two different types of commandments, there are two types of middos, guidelines. The first type [consists] of the rules by which the Torah is elucidated. These rules are called middos because [the applicability of] these rules of inference are dependent upon the subject and upon received traditions. In other words, for every interpretive rule, there are conditions and procedures as to how and when these laws are to be inferred, and in which areas they should or should not be derived. [For example], in the area of kodashim, there is the limiting rule that a law derived by exegesis cannot be used to teach another law by exegesis.²² 49b: “R. Yohanan said: ‘Throughout the entire Torah we may derive with exegesis a derivative from what is itself a derivative from exegesis, except with the regard to the area of kodashim, sacred offerings, where we cannot derive a derivative from that which is itself a derivative.’” There are many other similar examples. “Tradition” means that many conclusions were drawn from kal va-homer, the rules of minor to major, that were received from Sinai, as it is stated in Tractate Temurah 15b:²³ were forgotten. Page 16a states, “It has been taught: one thousand seven hundred kal va-homer and gezerah shavah and dikdukei soferim were forgotten during the mourning period for Moses.” See Part 1, chapter 3, for an explanation of dikdukei soferim. “Many instances of kal va-homer were forgotten during the period of mourning for Moses.” This means that without the tradition defining when to could apply the kal va-homer, they would not have applied it. (Netziv’s addendum – See [Ha’amek She’elah] 167:2, noting that a kal va-homer can be rejected based on a logical refutation; however, if the law was received [from earlier generations] based on proofs and inference from Scripture, we apply that kal va-homer and do not refute it [since they had traditions as to the applicability of a kal va-homer that are no longer available to us] – End of Netziv’s Addendum).

footnotes: ²⁰ Isa. 28:10. ²¹ Isa. 28:10. ²² See Tractate Zevahim ²³ It is actually on 16a. Page 15b states that during the mourning period for Moses, three thousand halachos

The second type of guidelines pertains to ethics and appropriate conduct. These rules of good conduct are not immutable laws, but only applicable to a particular time and circumstance. As it states, “A wise man will know time and manner.”²⁴ as “manner” or “custom.” This means that [the scholar] must be flexible, [and keep his unique character traits] and distinctive²⁵ as “distinctive.” moral principles for the right moment and circumstances. That is why these rules are described by the word middos, [which can also be translated as “measure” or “calculation”], for one needs to measure [or calculate] when these rules are applicable. In the days of Isaiah, the two types of rules, [that is, the rules of inference and the rules of conduct], were also known as kav [measuring lines] because their applicability is bounded by constraints).

footnotes: ²⁴ Eccl. 8:5. It appears that the Netziv is translating mishpat ²⁵ I translated tovah

[The Prophet then continues], “**…a little here, a little there?”**²⁶ (All is not explicitly stated in the Torah, as each law and rule is only hinted to or alluded to in scattered [places], and [one only finds] “a little here and a little there.” Therefore, a scholar needs to toil greatly in order to succeed in comprehending [the rules], so he can gather and collect them in such a way that they are readily accessible as a set table).

footnotes: ²⁶ Isa. 28:11.

“Indeed, one speaks to this people as with stammering lips and in a foreign tongue….”²⁷ ([This means that] God communicates with Israel as one who stammers. For one does not grasp [what a stammerer wishes to say] until after he hears him stutter a great deal to express one word, and then he listens to more stuttering, after which he perceives another piece [of what the person wishes to express]. [Similarly with Torah study], one infers a law from one story [in Scripture] that may relate to the context of the event and then glean from another story additional information related to the same mitzvah; though the [additional] information is unrelated to the context [of the first story]. [Moreover], even when [a law] has been derived from [a passage] that deals with the context of the derived law, it is similar to hearing information from someone who speaks a foreign language. When one speaks in a foreign tongue, one may be expressing oneself in clear language and in a well-organized way. Nevertheless, the listener, [who does not understand that dialect], does not comprehend what he is saying. He, [the listener], requires an interpreter to translate [the other person’s words properly so as to express] the intent of the speaker. Similarly, even to derive [laws] related to the context [of a passage], it would not be possible to perceive His intent, may He be blessed, without the assistance of the interpreters, that is, the sages of blessed memory [who received the laws and their sources] from the [traditions] given from one generation to another. Therefore [a scholar] must toil with [even] greater diligence to perceive the teachings [of Scripture] that he did not receive by tradition).

footnotes: ²⁷ Ibid.

**“…when he tells them: “This is menuhah, rest….”**²⁸ (It was known to the people of Israel that the Torah was called “rest” from Jacob’s blessing to Issachar: “He saw that rest was good and that the land was pleasant, yet he bent his shoulder to bear, and he became an indentured laborer.”²⁹ As it has already been explained in the [Midrash Rabbah],³⁰ on the Torah portion *Vayyehi,*Gen. 98:17. the word “rest” refers to the Torah. The subject of this verse is that it was the custom of the tribes of Israel to set apart a fund [to support] the soldiers and [cover] their expenses. It is known that men of valor [due to their involvement with military affairs] cannot immerse themselves in the study of Torah, nor are they able to settle the Land [of Israel]. Therefore, for this reason, Jacob blessed Issachar, for he [Issachar], saw that the “rest” of the Torah was good, and that the land was pleasant. [Jacob] did not wish to [bless Issachar] with valorous men, for they loved “to rest between the boundaries,”³¹ [that is, to sit and toil in the study of Torah day and night].

footnotes: ²⁸ Isa. 28:12. ²⁹ Gen. 49:15. ³⁰ Midrash Rabbah ³¹ Gen. 49:14. The full verse is, “Issachar is a strong-boned donkey; he rests between the boundaries.” See Part 1, chapter 18 for an explanation of this verse.

This [trait of Issachar] also appears to be [demonstrated] in I Chronicles, chapter 12, which lists the thousands of men of war from the various tribes who came to [enlist under] King David. [From] Issachar [instead of men of war], there came “men who had understanding of the times,”³² and all of Israel was in agreement, [as it states, “and all of Israel followed their counsel”]. (Though King David later converted³³ the men [of Issachar into soldiers], as it states in I Chronicles, chapter 7,³⁴ “Of the sons of Issachar… mighty men of valor… their number in the days of David was [twenty two thousand six hundred].”)³⁵, Gen. 49:14. Since [the tribe of Issachar did not have men who were dedicated to being warriors], “he [Issachar] bent his shoulder,” that is, paid taxes [that covered the expenses of the soldiers] provided by the other tribes. Isaiah, on seeing that Jacob told his sons that with Torah comes rest, he said, “This is rest.”)

footnotes: ³² Verse 33. ³³ Rather than translating this verse as meaning that King David converted men of valor, it may be more accurate to say that David made men of valor. The men of valor of Issachar listed in Chronicles may be soldiers provided by the other tribes who were paid from Issachar’s taxes. This would accord better with the Netziv’s subsequent statements. ³⁴ Verses 1, 2. ³⁵ The phrase “In the days of David” indicates that before King David’s time, the tribe of Issachar did not have men who were dedicated to being soldiers. See Ha’amek Davar

**“Give rest to the weary…”*³⁶ (“Rest” does not mean the mere absence of toil, but rather that one should [sit and] labor in the study of Torah, and then the Torah will work for him [so that he can] understand and gain its insights. As it states in Tractate Sanhedrin 99b [pertaining to the verse], “When the soul toils, the soul then toils for him”:³⁷ “He toils in one place, while the Torah toils for him in another.”³⁸ Tractate Eruvin 21b,³⁹ states, “Pertaining to the verse, ‘“[… his locks are wavy], and black as a raven”:⁴⁰ [The words “locks are wavy,” teach that we can pile up mounds of expositions on every stroke of the letters of the alphabet.⁴¹) sounds like “its strokes” (kevetzosav) while the Hebrew for “wavy,” taltalim, is similar to the words for “heaps of heaps,” tillai tallim. “Black as a raven” [teaches us] in whom one finds [accomplished scholarship] ─ in the one who attends the study hall day and night, [and studies the Torah constantly].⁴², is similar to the word for “morning,” shaharis*, while the word for “raven,” orev, is similar to the word for “evening,” arvis.

footnotes: ³⁶ Isa. 28:12. ³⁷ Prov. 16:26. ³⁸ By toiling in the study of Torah, he is assured of remembering and understanding it well. ³⁹ Actually, 21b and 22a. ⁴⁰ Song of Songs 5:11. ⁴¹ “His locks” (kevutzosav ⁴² The Hebrew for “black,” shehoros

**“This is the tranquility”**⁴³ (If it is true that the Torah makes one toil, why is it called “rest?” Because toil in the study of Torah is unlike any other labor, [for it] brings the soul “tranquility.” As it states in the Midrashon Psalms,⁴⁴ pertaining to the verse, “Praiseworthy is the man whom God disciplines and whom You teach from Your Torah”:⁴⁵ There is no man who does not suffer [some form of] affliction. Some suffer from a toothache and cannot sleep, others suffer from a stomachache and cannot sleep, and others toil in the study of Torah and cannot sleep. [Physical pain] is a form of affliction, and [the toil of Torah] is [also] a form of affliction. This is the meaning of the verse, “Praiseworthy is the man whom God disciplines, and whom You teach from Your Torah,” for man has been destined [by God] to toil [in the world], and fortunate is the man whose toil is in the study of Torah. This is because [the toil of Torah is unique] in bringing tranquility to the soul, and that is [true] rest.)

footnotes: ⁴³ Isa. 28:12. ⁴⁴ Yalkut, remez 850. ⁴⁵ Psalms 94:12.

**“…But they refused to listen.”**⁴⁶ (The Prophet is saying that the sages of [Isaiah’s] generation were not heedful of his words to toil in the study of Torah by following an abstemious lifestyle and reducing their involvement in daily affairs [the unrestrained indulgences of life]).

footnotes: ⁴⁶ Isa. 28:12.

**“God’s word to them will be commandment by commandment, measuring line by measuring line, measuring line by measuring line…”**⁴⁷ (Because [they do not listen to the words of the Prophet] all the commandments and all the [aforementioned] rules will be perceived by them in haphazard fashion, not [in an orderly way] that would be required for one who merits to [acquire a proper understanding of the Torah].)

footnotes: ⁴⁷ Verse 13.

**“… That they may go and stumble backward, and be broken, snared, and captured!”**⁴⁸ (One who wishes to produce rules of thumb and to understand legal discussions must recall what he has already learned and use the knowledge and memories contained at the back of his head and brain, as stated by R. Avraham Ibn Ezra⁴⁹ in the Torah portion of Yisro, in his Introduction to the Ten Commandments.⁵⁰ After [the scholar has them well organized in his mind], he must apply pilpul to what he has grasped by working out, in an intelligent and straightforward manner, what the various concepts may have in common. However, if his knowledge is not well organized [in his mind], he will have to retract, [i.e., “go backward” into the deep recesses of his brain], so as to recall what he has learned. As a result he will “be broken,” [his knowledge will be fractured and he will be unable] to reach the true solution. The consequence is that, Heaven forbid, he will become “ensnared” in incorrect decisions. This is the meaning of the words “snared and captured,” as it is stated in the Jerusalem Talmud in the first chapter⁵¹ of Tractate Peah, pertaining to the verse, “[For God]… will keep your foot from becoming ensnared.”⁵² R. Dosa stated that this refers to [how God protects a person] from [erroneous] halachic decisions.

footnotes: ⁴⁸ Ibid. ⁴⁹ He was born 1089 C.E. in Tudela, Spain and died 1164 C.E. He is the author of the classic commentary which interprets Scripture according to the plain meaning, and not according to aggadic homily. He also wrote many grammatical works, as well as books on mathematics, astronomy and astrology. ⁵⁰ Ex. 20:1. ⁵¹ Page 4a in the pagination of the Jerusalem Talmud. ⁵² Prov. 3:26.