The two biblical passages below each are followed by commentary from the Jewish Study Bible, which can be found through the library using the Oxford Biblical Studies Online database (http://www.oxfordbiblicalstudies.com/article/book/obso-9780195297515).
In the future, you and your hevruta will look up the commentary yourselves.
(יב) וַיֹּ֥אמֶר ה' אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (יג) וְאַתָּ֞ה דַּבֵּ֨ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר אַ֥ךְ אֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ כִּי֩ א֨וֹת הִ֜וא בֵּינִ֤י וּבֵֽינֵיכֶם֙ לְדֹרֹ֣תֵיכֶ֔ם לָדַ֕עַת כִּ֛י אֲנִ֥י ה' מְקַדִּשְׁכֶֽם׃ (יד) וּשְׁמַרְתֶּם֙ אֶת־הַשַּׁבָּ֔ת כִּ֛י קֹ֥דֶשׁ הִ֖וא לָכֶ֑ם מְחַֽלְלֶ֙יהָ֙ מ֣וֹת יוּמָ֔ת כִּ֗י כָּל־הָעֹשֶׂ֥ה בָהּ֙ מְלָאכָ֔ה וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִקֶּ֥רֶב עַמֶּֽיהָ׃ (טו) שֵׁ֣שֶׁת יָמִים֮ יֵעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י שַׁבַּ֧ת שַׁבָּת֛וֹן קֹ֖דֶשׁ לַה' כָּל־הָעֹשֶׂ֧ה מְלָאכָ֛ה בְּי֥וֹם הַשַּׁבָּ֖ת מ֥וֹת יוּמָֽת׃ (טז) וְשָׁמְר֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־הַשַּׁבָּ֑ת לַעֲשׂ֧וֹת אֶת־הַשַּׁבָּ֛ת לְדֹרֹתָ֖ם בְּרִ֥ית עוֹלָֽם׃ (יז) בֵּינִ֗י וּבֵין֙ בְּנֵ֣י יִשְׂרָאֵ֔ל א֥וֹת הִ֖וא לְעֹלָ֑ם כִּי־שֵׁ֣שֶׁת יָמִ֗ים עָשָׂ֤ה ה' אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֔רֶץ וּבַיּוֹם֙ הַשְּׁבִיעִ֔י שָׁבַ֖ת וַיִּנָּפַֽשׁ׃ (ס)
(12) And the LORD said to Moses: (13) Speak to the Israelite people and say: Nevertheless, you must keep My sabbaths, for this is a sign between Me and you throughout the ages, that you may know that I the LORD have consecrated you. (14) You shall keep the sabbath, for it is holy for you. He who profanes it shall be put to death: whoever does work on it, that person shall be cut off from among his kin. (15) Six days may work be done, but on the seventh day there shall be a sabbath of complete rest, holy to the LORD; whoever does work on the sabbath day shall be put to death. (16) The Israelite people shall keep the sabbath, observing the sabbath throughout the ages as a covenant for all time: (17) it shall be a sign for all time between Me and the people of Israel. For in six days the LORD made heaven and earth, and on the seventh day He ceased from work and was refreshed.
The Sabbath. The last of the seven divine commands about building the sanctuary concerns the seventh day of the week, the Sabbath ( 20.8–11; cf. 25.1–31.17 n. ). Thus far, the instructions concerned a holy place; now the instructions emphasize the importance of a holy time. As God created a holy time after constructing the world, Israel must observe that holy time even while constructing the sanctuary. Suspending construction on the Sabbath indicates that holy time is more important than holy space.
13: Nevertheless, notwithstanding the instructions to construct the sanctuary. My sabbaths: Since the Sabbath belongs to God ( 20.10 n. ), observing it serves as a sign between Me and you indicating to Israel that God has consecrated them, making them His people, dedicated to His service and sacrosanct to Him ( 19.5b–6a n. ). The notion of a sign is key to Priestly thinking about the Sabbath— it is not merely a day of rest.
14 : Because the Sabbath is God's and holy to Him (vv. 13, 15 ), it must also be holy to Israel ( 20.8 n. ) like the sanctuary and its parts ( 30.29 ). Hence, profaning it— treating it as unholy, common— is no less a capital crime than encroaching on the sanctuary ( 28.35 n. ) or Mount Sinai ( 19.12 ). Put to death, Num. 15.32–36 . Work, 20.10 n. Cut off, 12.15 n. ; 28.35 n.
15 : Rest, 16.23 n.
16–17 : The Sabbath serves as a sign of Israel's relationship with God because it commemorates God's own actions and, in observing it, Israel follows His example (Gen. 2.1–3 ; for emulating God, cf. Lev. 19.2 ); as such, in Priestly thinking, it is also a covenant for all time. And was refreshed, 25.11 n.
13: Nevertheless, notwithstanding the instructions to construct the sanctuary. My sabbaths: Since the Sabbath belongs to God ( 20.10 n. ), observing it serves as a sign between Me and you indicating to Israel that God has consecrated them, making them His people, dedicated to His service and sacrosanct to Him ( 19.5b–6a n. ). The notion of a sign is key to Priestly thinking about the Sabbath— it is not merely a day of rest.
14 : Because the Sabbath is God's and holy to Him (vv. 13, 15 ), it must also be holy to Israel ( 20.8 n. ) like the sanctuary and its parts ( 30.29 ). Hence, profaning it— treating it as unholy, common— is no less a capital crime than encroaching on the sanctuary ( 28.35 n. ) or Mount Sinai ( 19.12 ). Put to death, Num. 15.32–36 . Work, 20.10 n. Cut off, 12.15 n. ; 28.35 n.
15 : Rest, 16.23 n.
16–17 : The Sabbath serves as a sign of Israel's relationship with God because it commemorates God's own actions and, in observing it, Israel follows His example (Gen. 2.1–3 ; for emulating God, cf. Lev. 19.2 ); as such, in Priestly thinking, it is also a covenant for all time. And was refreshed, 25.11 n.
(א) כֹּ֚ה אָמַ֣ר ה' שִׁמְר֥וּ מִשְׁפָּ֖ט וַעֲשׂ֣וּ צְדָקָ֑ה כִּֽי־קְרוֹבָ֤ה יְשֽׁוּעָתִי֙ לָב֔וֹא וְצִדְקָתִ֖י לְהִגָּלֽוֹת׃ (ב) אַשְׁרֵ֤י אֱנוֹשׁ֙ יַעֲשֶׂה־זֹּ֔את וּבֶן־אָדָ֖ם יַחֲזִ֣יק בָּ֑הּ שֹׁמֵ֤ר שַׁבָּת֙ מֵֽחַלְּל֔וֹ וְשֹׁמֵ֥ר יָד֖וֹ מֵעֲשׂ֥וֹת כָּל־רָֽע׃ (ס) (ג) וְאַל־יֹאמַ֣ר בֶּן־הַנֵּכָ֗ר הַנִּלְוָ֤ה אֶל־ה' לֵאמֹ֔ר הַבְדֵּ֧ל יַבְדִּילַ֛נִי ה' מֵעַ֣ל עַמּ֑וֹ וְאַל־יֹאמַר֙ הַסָּרִ֔יס הֵ֥ן אֲנִ֖י עֵ֥ץ יָבֵֽשׁ׃ (ס) (ד) כִּי־כֹ֣ה ׀ אָמַ֣ר ה' לַסָּֽרִיסִים֙ אֲשֶׁ֤ר יִשְׁמְרוּ֙ אֶת־שַׁבְּתוֹתַ֔י וּבָֽחֲר֖וּ בַּאֲשֶׁ֣ר חָפָ֑צְתִּי וּמַחֲזִיקִ֖ים בִּבְרִיתִֽי׃ (ה) וְנָתַתִּ֨י לָהֶ֜ם בְּבֵיתִ֤י וּבְחֽוֹמֹתַי֙ יָ֣ד וָשֵׁ֔ם ט֖וֹב מִבָּנִ֣ים וּמִבָּנ֑וֹת שֵׁ֤ם עוֹלָם֙ אֶתֶּן־ל֔וֹ אֲשֶׁ֖ר לֹ֥א יִכָּרֵֽת׃ (ס) (ו) וּבְנֵ֣י הַנֵּכָ֗ר הַנִּלְוִ֤ים עַל־ה' לְשָׁ֣רְת֔וֹ וּֽלְאַהֲבָה֙ אֶת־שֵׁ֣ם ה' לִהְי֥וֹת ל֖וֹ לַעֲבָדִ֑ים כָּל־שֹׁמֵ֤ר שַׁבָּת֙ מֵֽחַלְּל֔וֹ וּמַחֲזִיקִ֖ים בִּבְרִיתִֽי׃ (ז) וַהֲבִיאוֹתִ֞ים אֶל־הַ֣ר קָדְשִׁ֗י וְשִׂמַּחְתִּים֙ בְּבֵ֣ית תְּפִלָּתִ֔י עוֹלֹתֵיהֶ֧ם וְזִבְחֵיהֶ֛ם לְרָצ֖וֹן עַֽל־מִזְבְּחִ֑י כִּ֣י בֵיתִ֔י בֵּית־תְּפִלָּ֥ה יִקָּרֵ֖א לְכָל־הָעַמִּֽים׃ (ח) נְאֻם֙ אדושם ה' מְקַבֵּ֖ץ נִדְחֵ֣י יִשְׂרָאֵ֑ל ע֛וֹד אֲקַבֵּ֥ץ עָלָ֖יו לְנִקְבָּצָֽיו׃
(1) Thus said the LORD: 1 Observe what is right and do what is just; For soon My salvation shall come, And my deliverance be revealed. (2) Happy is the man who does this, The man who holds fast to it: Who keeps the sabbath and does not profane it, And stays his hand from doing any evil. (3) Let not the foreigner say, Who has attached himself to the LORD, “The LORD will keep me apart from His people”; And let not the eunuch say, “I am a withered tree.” (4) For thus said the LORD: “As for the eunuchs who keep My sabbaths, Who have chosen what I desire And hold fast to My covenant— (5) I will give them, in My House And within My walls, A monument and a name Better than sons or daughters. I will give them an everlasting name Which shall not perish. (6) As for the foreigners Who attach themselves to the LORD, To minister to Him, And to love the name of the LORD, To be His servants— All who keep the sabbath and do not profane it, And who hold fast to My covenant— (7) I will bring them to My sacred mount And let them rejoice in My house of prayer. Their burnt offerings and sacrifices Shall be welcome on My altar; For My House shall be called A house of prayer for all peoples.” (8) Thus declares the Lord GOD, Who gathers the dispersed of Israel: “I will gather still more to those already gathered.”
56.1–8 :
Covenant and community. The prophet addresses the role that observance of the commandments plays in forming Judean identity. Not only does it bring happiness for Judeans (v. 2 ), but it allows foreigners to become members of the community as well (vv. 6–7 ).
1–2 : The importance of observing the law. The passage focuses in particular on the laws of the Sabbath. Cf. 58.13–14.
3–6 : Foreigners and eunuchs. The prophet responds to feelings of exclusion among these groups, emphasizing that Torah observance renders them complete members of the community. Foreigners. During the period of the exile and the return to Zion, some foreigners became attracted to the monotheism of the Judeans. Further, non‐Judeans mixed with the Judean population in the land of Israel (a topic that receives a great deal of attention in the books of Ezra and Nehemiah). Deutero-Isaiah assures the foreigners that through full observance of the covenant they can become like members of the Judean community. This passage shows the beginnings of the religious institution that later came to be called conversion, and rabbinic commentators understand the passage as referring to converts. The rhetoric in the books of Ezra and Nehemiah seems less welcoming to foreigners (see Ezra ch 9 ), but the policy reflected by those books is in fact identical to that advocated by this prophet: Outsiders become insiders if they embrace the covenant (see Ezra 6.21 ). Eunuchs. Some officials at the Babylonian court (including some exiled Judeans) were castrated. Judeans subject to this fate (and also perhaps foreigners attracted to monotheism) felt cut off from the Judean people in the sense that they would have no descendants; the nation in the future would not include their seed. Further, Lev. 21.16–23 disqualified eunuchs from priestly service; see also Deut. 23.2 . Deutero-Isaiah reassures eunuchs that they nonetheless have an enduring future in the sacred community.
5 : A monument and a name, a memorial, lit. “a hand and a name” (Heb “yad vashem”).
7 : According to the Torah, foreigners' offerings are welcome at the Temple; see Num. 15.14–16 ; Lev. 22.18–25 (cf. 1 Kings 8.41–43 ). This text goes a step further, moving toward the institution of conversion.
8 : Ingathering of exiles. The first wave of exiles who returned to the land of Israel when the Persian king Cyrus allowed them to do so in the 530s was disappointingly small. The prophet looks forward to further, and more impressive, waves of “‘aliyah.”
Covenant and community. The prophet addresses the role that observance of the commandments plays in forming Judean identity. Not only does it bring happiness for Judeans (v. 2 ), but it allows foreigners to become members of the community as well (vv. 6–7 ).
1–2 : The importance of observing the law. The passage focuses in particular on the laws of the Sabbath. Cf. 58.13–14.
3–6 : Foreigners and eunuchs. The prophet responds to feelings of exclusion among these groups, emphasizing that Torah observance renders them complete members of the community. Foreigners. During the period of the exile and the return to Zion, some foreigners became attracted to the monotheism of the Judeans. Further, non‐Judeans mixed with the Judean population in the land of Israel (a topic that receives a great deal of attention in the books of Ezra and Nehemiah). Deutero-Isaiah assures the foreigners that through full observance of the covenant they can become like members of the Judean community. This passage shows the beginnings of the religious institution that later came to be called conversion, and rabbinic commentators understand the passage as referring to converts. The rhetoric in the books of Ezra and Nehemiah seems less welcoming to foreigners (see Ezra ch 9 ), but the policy reflected by those books is in fact identical to that advocated by this prophet: Outsiders become insiders if they embrace the covenant (see Ezra 6.21 ). Eunuchs. Some officials at the Babylonian court (including some exiled Judeans) were castrated. Judeans subject to this fate (and also perhaps foreigners attracted to monotheism) felt cut off from the Judean people in the sense that they would have no descendants; the nation in the future would not include their seed. Further, Lev. 21.16–23 disqualified eunuchs from priestly service; see also Deut. 23.2 . Deutero-Isaiah reassures eunuchs that they nonetheless have an enduring future in the sacred community.
5 : A monument and a name, a memorial, lit. “a hand and a name” (Heb “yad vashem”).
7 : According to the Torah, foreigners' offerings are welcome at the Temple; see Num. 15.14–16 ; Lev. 22.18–25 (cf. 1 Kings 8.41–43 ). This text goes a step further, moving toward the institution of conversion.
8 : Ingathering of exiles. The first wave of exiles who returned to the land of Israel when the Persian king Cyrus allowed them to do so in the 530s was disappointingly small. The prophet looks forward to further, and more impressive, waves of “‘aliyah.”