"All Who Are Thirsty"/2

"All Who Are Thirsty"

Exegetical Approaches

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Overview

Commentators differ in how they understand the prophet's cry, "all who are thirsty, go for water".  Is Yeshayahu speaking metaphorically or literally? The majority of sources understand his words to be a figurative call to learn Torah and return to Hashem. They differ, though, regarding whether the prophet is addressing Israel or Gentiles, with Rashi taking the former approach and Ibn Ezra the latter.  The Biur, in contrast, suggests that the verse be read more literally. Hashem comforts the oppressed in exile, telling them that on their return to Israel, they will prosper and find food and drink without effort.

Call for Repentance

The chapter constitutes a call to return to Hashem and His Torah. This approach divides regarding the intended audience of the prophets words:

Call to Israel

The prophet's message is aimed at the Nation of Israel who have forsaken Hashem's teachings.

Sources:RashiYeshayahu 55About R. Shelomo Yitzchaki, R. Yosef KaraYeshayahu 55About R. Yosef Kara¹

Historical background

"כׇּל צָמֵא לְכוּ לַמַּיִם" – According to this approach, the verse is metaphoric. Water symbolizes Torah, and wine and milk represent its ethical lessons.²  The prophet cries to the people to follow Hashem's Torah and its teachings. After all, they are free ("שִׁבְרוּ בְּלוֹא כֶסֶף") and accessible to all.

"לָמָּה תִשְׁקְלוּ כֶסֶף בְּלוֹא לֶחֶם" – This verse is understood figuratively as well.³  The prophet chides the people for chasing after foreign practices and wisdom which provide no nourishment ("בְּלוֹא לֶחֶם") for the soul.

"הַטּוּ אׇזְנְכֶם וּלְכוּ אֵלַי" – This explicit cry for repentance might support the fact that verses 1-2 are to be understood metaphorically.  It provides the explanation for the earlier analogy. "הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם" means "הַטּוּ אׇזְנְכֶם וּלְכוּ אֵלַי".

Mention of David – According to Rashi, Hashem promises that if the people change their ways, He will renew the covenant with David. He will reward him for having been a "נָגִיד וּמְצַוֵּה לְאֻמִּים", someone who rebuked others and taught them the proper path.

"גוֹי לֹא יְדָעוּךָ אֵלֶיךָ יָרוּצוּ" – This verse might describes the larger religious reformation which will take place when Israel returns to the study of Torah.⁴  Hashem's teachings will spread beyond Israel's borders, leading other nations, too, to recognize Hashem and flock to Israel to learn.⁵

Scope of the prophecy – As the rest of the chapter, too, comprises a call to repentance, this approach can view the entire chapter as one prophecy. Verses 6-7 continue the exhortation to repent, while the rest of the chapter sends a message of encouragement, that if the people do confess and change, Hashem will accept them and redeem them from exile.

Call to the Gentiles

Hashem invites the Gentiles to recognize Hashem and learn His Torah.

Sources:Ibn EzraYeshayahu 55:1-6About R. Avraham ibn Ezra, RadakYeshayahu 55:1-5About R. David Kimchi

Who is being addressed? The prophet addresses the foreign nations in the Messianic era.⁶

"כׇּל צָמֵא לְכוּ לַמַּיִם" – Ibn Ezra and Radak read the water, milk, and wine as metaphors for Torah.⁷  In the end of Days, the prophet will encourage the foreign nations to turn to Hashem and learn His Torah.⁸

"לָמָּה תִשְׁקְלוּ כֶסֶף בְּלוֹא לֶחֶם" – This verse, too, is figurative. The spending of money represents the search for false truths and the chasing after the wisdom of the Gentiles. Such learning is futile, and won't produce "bread" or result in satiation; i.e. it won't bring any benefit to the body or soul.

"וּתְחִי נַפְשְׁכֶם" – The prophet explains that if the Gentiles follow Hashem, they will have a place in the World to Come (their souls will live). Ibn Ezra also raises the possibility that Hashem is promising that they will merit to be resurrected by the Mashiach (their souls will be brought back to life).

Mention of David – The reference to David is an allusion to the Mashiach, his descendant.  Yeshayahu points out that the Mashiach will be a leader not just of Israel, but the world at large: "עֵד לְאוּמִּים נְתַתִּיו". He will guide Jew and Gentile alike.

"הֵן גּוֹי לֹא תֵדַע תִּקְרָא וְגוֹי לֹא יְדָעוּךָ אֵלֶיךָ יָרוּצוּ" – According to these sources, in this verse the prophet turns back to address Israel, telling them that in the End of Days, many foreign nations will indeed heed the prophet's call and head to Israel for the sake of Hashem.  Ibn Ezra claims that this verse supports his reading of the earlier verses; all speak of the repentance of the Gentiles rather than of Israel.

Scope of the prophecy – This position suggests that verse six ("דִּרְשׁוּ י"י בְּהִמָּצְאוֹ") opens a new prophecy, with a new audience, Israel.

Promise of Prosperity

Hashem promises the nation success and prosperity in Messianic times.

Sources:ShadalYeshayahu 55About R. Shemuel David Luzzatto

Who is being addressed? According to Shadal, the prophet is speaking to the nation in exile, close to the time of the redemption.

"הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם" – Shadal understands the water to represent the miraculous prosperity in the End of Days. Just as all can find water without payment, since it is so prevalent, so too, all will be able to find provisions in the future. Moreover, the "good" that Hashem will provide won't be of poor quality, but it will be substantial and pleasant, like bread, milk, and wine. According to this understanding, the "thirsty" refer to those suffering economic distress in the present.⁹

"לָמָּה תִשְׁקְלוּ כֶסֶף" – Hashem questions why the people would want to continue in the dismal situation they find themselves in exile, where they are forced to pay money to enemy rulers and get nothing in return.¹⁰

"שִׁמְעוּ שָׁמוֹעַ אֵלַי וְאִכְלוּ טוֹב" – The promise of prosperity is contingent on the nation's repentance. If they listen to Hashem, then He will redeem them.

Mention of David: "הֵן עֵד לְאוּמִּים נְתַתִּיו" – According to Shadal, this refers to the descendant of David who will rule in the Messianic era.  In exile they had long been without a monarch, but in Messianic times, the Davidic dynasty will resume.¹¹

"הֵן גּוֹי לֹא תֵדַע תִּקְרָא וְגוֹי לֹא יְדָעוּךָ אֵלֶיךָ יָרוּצוּ" – During the future redemption, many foreign nations will rush to serve Israel and do her bidding.  This is another example of the blessings of the period.¹²

Scope of the prophecy – This approach could take one of two positions on this issue:

• Verses 1-5 – It is possible that the prophecy ends in verse 5.  If so, it is essentially a description of the material blessings to be had in the Messianic era, with only a passing reference to the need to heed Hashem's word as a precondition to merit them. 
• Whole chapter – Alternatively, as Shadal suggests, the entire chapter comprises one prophecy.  After the blessings promised in the first half, the prophet continues to exhort the people to repent to ensure that they are able to partake of them.¹³ This reading of the chapter comes much closer to the first approach developed above. The prophecy is essentially a call for change, in which the prophet points out that the dire economic straits of the people are due to their disobedience.  If they repent, blessing will prevail.

¹ The position developed below differs in several aspects from the explanations offered by Rashi and R"Y Kara. For the specific readings of Rashi and R"Y Kara, see the footnotes.

² Only Rashi specifies the meaning of the milk and wine, though R"Y Kara would likely explain similarly.

³ Cf. Ibn Ezra, Radak, Abarbanel and Shadal below. Rashi and R"Y Kara, however, understand this verse literally, suggesting that it describes the fate of the people when they do not heed Hashem's word. Due to the situation in exile, they are forced to pay money to their enemies, but get nothing in return. The prophet, thus, exhorts the people to turn back to Hashem so that they can eat well and be satiated.

⁴ According to Rashi and R"Y Kara, on the other hand, the verse refers to a change of relations in the political sphere. In light of their understanding that verse 2 was speaking of Israel's dismal situation under foreign rule, they suggest that in this verse the prophet provides an alternative portrait of Israel's relationship with her neighbors, describing what could have been, and what could be in the future, were the people to follow Hashem. Instead of Israel serving the nations, the nations would have / will serve Israel.

⁵ This would match the vision in Yeshayahu 2:3, "וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל הַר י"י אֶל בֵּית אֱלֹהֵי יַעֲקֹב וְיֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר י"י מִירוּשָׁלָ‍ִם".

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⁹ Shadal himself does not say this.

¹⁰ This is pointed out to highlight the contrast between the present situation, where the people are not prospering, with the future, when they will. Shadal suggests, instead, that the verse is figurative and refers to people chasing after their desires and indulgences. As these bring no lasting happiness ("בְּלוֹא לְשׇׂבְעָה"), the prophet questions why the people continue to do so.

¹¹ Shadal points to similar promises found in Hoshea 3:5, Yechezkel 34:24 and Yechezkel 37:24

¹² Shadal points out that this promise is evidence that the prophecy speaks of Messianic times, as no such blessing was evident during the redemption from Bavel.

¹³ He understands the phrase, "דִּרְשׁוּ י"י בְּהִמָּצְאוֹ" as an exhortation to repent immediately, while still in exile, since once the redemption comes it will be too late; all the sinners will be punished.