{"id":65662,"date":"2019-11-13T15:52:26","date_gmt":"2019-11-13T13:52:26","guid":{"rendered":"https:\/\/wp.929.org.il\/?p=65662"},"modified":"2023-06-06T12:02:07","modified_gmt":"2023-06-06T09:02:07","slug":"hooray","status":"publish","type":"post","link":"https:\/\/wp.929.org.il\/en\/hooray\/","title":{"rendered":"Hooray!"},"content":{"rendered":"
<\/div>","protected":false},"excerpt":{"rendered":"","protected":false},"author":7,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[281],"tags":[366,743],"acf":{"old_id":"65662","type":"no","iframe":"","writer":34243,"related_cahpter":"350","type_929":"2","show_author_image":false,"old_create_date":"","old_url":"","post_main_content":{"description":"No wine grapes, no cry (for joy)","content":"

We have been consistently highlighting those instances in which Malbim took a different road from the one travelled by most of the medieval exegetes. That should not be taken as an indication that there was never agreement among them. Indeed, in this chapter, we can cheer a consensus of interpretation\u2014of the word that denotes a shout or cheer: <\/span>heydad<\/span><\/em>.<\/span><\/p>\n

Therefore, as I weep for Jazer, so I weep for Sibmah\u2019s vines; O Heshbon and Elealeh, I drench you with my tears; ended are the shouts (<\/span>heydad<\/span><\/em>) over your fig and grain harvests. Rejoicing (<\/span>simcha<\/span><\/em>) and gladness (<\/span>gil<\/span><\/em>) are gone from the farmland; in the vineyards no shouting (<\/span>yerunan<\/span><\/em>) or cheering (<\/span>yro`a`<\/span><\/em>)<\/em> is heard. No more does the treader tread wine in the presses\u2014 the shouts (<\/span>heydad<\/span><\/em>) have been silenced (verses 9-10)<\/span><\/p>\n

It is striking that in this essentially sad prophecy, Isaiah utilized no fewer than four forms of joy in verse 10. While Malbim, typically,* is the only one to draw distinctions between them (e.g., rejoicing is ongoing, while gladness is temporary), there is, as we noted, a clear consensus on the fifth form of expression: the shout or cheer.<\/span><\/p>\n

Rashi (10) identified it with \u201cthe sound of those gathered to set the beam to press the grapes.\u201d Ibn Ezra also defined it as a sound made in the winepress that assisted \u201cin making excellent wine.\u201d And Radak combined the two, explaining that \u201c<\/span>heydad<\/span><\/em> is the joyful call of the pressers.\u201d Malbim explained that <\/span>heydad<\/span><\/i> is derived from the word for echo (<\/span>heyd<\/span><\/em>), a noise that rebounds off the mountains, and he elaborated:<\/span><\/p>\n

The custom during the season of harvesting grapes and pressing them into wine was, first, to blow a shofar or a reed to gather together the workers each day. After their work was done, they would sing and play instruments on account of their joy. The [prophet] is saying that not only will they not rejoice\u2014because their work will not be done\u2014but they will not even sound the call to gather workers because the vines will not yield fruit.<\/span><\/p>\n

Moreover, even wine that was already in the presses will not be trampled, because no longer will they shout <\/span>heydad<\/span><\/em> to gather the many workers needed for the pressing, because no one will be left around.<\/span><\/p>\n

*For the significance of Malbim\u2019s commentary to the Book of Isaiah,<\/span> see our introduction to chapter 1.<\/span><\/a><\/p>\n

Image: Treading grapes in a wine press, Byzantine mosaic (6th c. 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