"All Who Are Thirsty"/2

"All Who Are Thirsty"

Exegetical Approaches

Overview

Commentators differ as to whether Yeshayahu's words, "all who are thirsty, go for water", should be rendered metaphorically or literally.  Most understand these words to be a figurative call to learn Torah and return to Hashem.  This position subdivides, though, regarding whether the prophet is addressing Israel or Gentiles, with Rashi adopting the former possibility and Ibn Ezra the latter.  The Biur and Shadal, in contrast, suggest that the verse and its context be read more literally.  Hashem is comforting the oppressed in exile, telling them that upon 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 Yeshayahu's 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

"כׇּל צָמֵא לְכוּ לַמַּיִם" – According to this approach, the verse is metaphorical. 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 ("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.  "הַטּוּ אׇזְנְכֶם וּלְכוּ אֵלַי" would thus provide the explanatory commentary on the earlier image of "הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם".

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

"וְגוֹי לֹא יְדָעוּךָ אֵלֶיךָ יָרוּצוּ" – This verse might describes the broader 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 repent, Hashem will accept them and redeem them from exile.

Time period – These sources do not discuss the historical background of the prophecy.  As the approach reads the entire unit as a call to repentance, the message is timeless and might apply to almost any period.⁶

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

"כׇּל צָמֵא לְכוּ לַמַּיִם" – Ibn Ezra and Radak read the water, milk, and wine⁷ as metaphors for Torah.⁸ In contrast to the approach above, however, they assume that the prophet's words are addressed to the foreign nations.

"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.

Time period – These sources maintain that the prophet is speaking specifically of the Messianic era. Radak suggests that idolators will first come to recognize Hashem in the aftermath of the Battle of Gog and Magog, at which point they will be willing to heed Hashem's call. Elsewhere, too, Yeshayahu speaks of recognition of Hashem by foreigners particularly in the End of Days, "וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית יְהֹוָה בְּרֹאשׁ הֶהָרִים וְנִשָּׂא מִגְּבָעוֹת וְנָהֲרוּ אֵלָיו כׇּל הַגּוֹיִם".‎⁹

"וּתְחִי נַפְשְׁכֶם" – The prophet explains that if the Gentiles follow Hashem, they will have a place in the World to Come¹⁰ (their souls will live).¹¹

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 contends that this verse supports his reading of the earlier verses; according to him all of them speak of the repentance of the Gentiles rather than of Israel.

Scope of the prophecy – This position suggests that verse 6 ("דִּרְשׁוּ י"י בְּהִמָּצְאוֹ") opens a new prophecy, with a new audience, Israel.

Promise of Prosperity

Hashem promises the nation success and prosperity when they return from exile.

Sources:ShadalYeshayahu 55About R. Shemuel David Luzzatto, BiurYeshayahu 55:1-5About the Biur (Netivot HaShalom)

"הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם" – The Biur explains that while in exile, the people were forced to pay for everything, even items which should normally be free, such as water.¹² Hashem promises that upon the return from exile this will no longer be the case.¹³  Shadal adds that the "good" that Hashem will provide in the future 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 exile.

"לָמָּה תִשְׁקְלוּ כֶסֶף" – The Biur explains that Hashem questions why the people would want to continue in the dismal situation they find themselves in, in which they are forced to pay money to enemy rulers and get nothing in return. Whenever they toil, it is for naught.¹⁴

"שִׁמְעוּ שָׁמוֹעַ אֵלַי" – The Biur reads these words as an invitation to heed the call to return to Israel rather than as an exhortation to repent.

"הַטּוּ אׇזְנְכֶם וּלְכוּ אֵלַי" – According to the Biur, this verse, too, does not speak of a spiritual return to God, but rather a physical return to Israel.¹⁵

Time period – These sources differ in their understanding of the time period to which the prophecy refers:

• Babylonian exile – The Biur understands the prophet to be speaking to those remaining in exile in Babylonia. He calls on them to return to Israel so that they might benefit from the blessings of the land.¹⁶
• Present exile – According to Shadal, in contrast, the prophet is speaking to the nation in the current exile, close to the time of the Messianic redemption.¹⁷

Mention of David: "הֵן עֵד לְאוּמִּים נְתַתִּיו" – These sources differ in their understanding of this verse, in line with their respective assumptions about the historical setting of the prophecy:

• The Biur suggests that the verse alludes to Zerubavel, a descendant of David, who will lead the people back to Israel after the Babylonian exile. His actions will serve as testimony to the nations of Hashem's prowess.
• According to Shadal, the verse 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.¹⁸

"הֵן גּוֹי לֹא תֵדַע תִּקְרָא וְגוֹי לֹא יְדָעוּךָ אֵלֶיךָ יָרוּצוּ" – During the redemption, many foreign nations will rush to serve Israel and do her bidding.  This is another example of the blessings of the period.¹⁹

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 upon the nation's return from exile.
• 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.²⁰ 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 each of these exegetes, see the footnotes.

² R"Y Kara does not specify the meaning of the milk and wine, but he would likely explain similarly.  Many Rabbinic sources agree that the verses metaphorically refer to Torah (though they do not elaborate on the meaning of the prophecy as a whole). See, for example,  Mekhilta DeRabbi Yishmael Shemot 15:22, Sifre Devarim 11:22, Bavli Taanit 7a, and Bavli Bava Kamma 17a.

³ Cf. Ibn Ezra and Radak 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, while getting nothing in return. Thus, the prophet exhorts the people to turn back to Hashem so that they can eat well and be satiated.

⁴ On the other hand, according to Rashi and R"Y Kara, the verse refers to a change of relations in the political sphere. In light of their understanding that verse 2 speaks of Israel's dismal situation under foreign rule, they suggest that, in this verse too, the prophet provides an alternative potential vision of Israel's relationship with her neighbors.  It describes what could have been, and what could be in the future, if the people follow Hashem. In this image, instead of Israel serving the nations, the nations would have served / will serve Israel.

⁵ This would match the earlier 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".

⁶ The promise of verse 11, "כִּי בְשִׂמְחָה תֵצֵאוּ וּבְשָׁלוֹם תּוּבָלוּן", would seem to imply that the people are in exile, but it is unclear whether the prophet is speaking of the Babylonian Exile or the current exile.  Moreover, the phrases might refer to leaving any unfortunate setting and being led to peace and happiness.

⁷ Radak explains all of the various images. Torah is symbolized by water since it, too, is vital for life. It is also represented by wine, for Hashem's ordinances make the soul happy ("פִּקּוּדֵי י״י יְשָׁרִים מְשַׂמְּחֵי לֵב"), as does wine ("יַיִן יְשַׂמַּח לְבַב אֱנוֹשׁ"). Finally, Torah is compared to milk because it nourishes and develops the soul, just as a mother's milk nourishes her child.

⁸ Radak points to Amos 8:11, "הִנֵּה יָמִים בָּאִים נְאֻם אֲדֹנָי יֱ־הֹוִה וְהִשְׁלַחְתִּי רָעָב בָּאָרֶץ לֹא רָעָב לַלֶּחֶם וְלֹא צָמָא לַמַּיִם כִּי אִם לִשְׁמֹעַ אֵת דִּבְרֵי י"י" as another example where  learning Torah and heeding Hashem's words is compared to thirst or hunger.

⁹ Theses sources might also be motivated by the lack of explicit evidence that there was massive acceptance of Hashem by foreign nations when the people returned to Israel after the Babylonian exile. See, though, Foreigners and Eunuchs in Yeshayahu 56, for opinions which speak of an influx of converts in that period as well.

¹⁰ Cf. Bavli Sanhedrin 105a and Rambam Melakhim 8:11.

¹¹ Ibn Ezra also raises the possibility that Hashem is promising that they will merit to be resurrected by the Mashiach.

¹² Cf. Yirmeyahu's lament in Eikhah, "מֵימֵינוּ בְּכֶסֶף שָׁתִינוּ".

¹³ Shadal reads the promise to be a more inclusive blessing of prosperity.  He suggests that Hashem is saying that just as all can find water without payment, since it is so prevalent, so too, in the future the people will be able to find whatever they need without toil.

¹⁴ 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.

¹⁵ Shadal disagrees and assumes that this verse sets forth the conditions for redemption and the blessing of prosperity.  Only if the people repent will they be redeemed from exile and be able to benefit from the blessings described.

¹⁶ The Biur is consistent in reading most the prophecies at the end of the book (from Chapter 40 on) as referring to the Second Temple period.

¹⁷ Shadal is consistent in reading most of the prophecies towards the end of the book (from Chapter 52 on) as referring to the ultimate redemption.  See his comments on 52:13, "וכן נראה לי כי הנבואות אשר מכאן ואלך אינן על גאולת בבל, אלא על הגאולה העתידה".  [He reads most of the prophecies in chapters 40-52 to refer to the redemption from Babylonia.]

¹⁸ Shadal points to similar promises found in Hoshea 3:5, Yechezkel 34:24 and Yechezkel 37:24

¹⁹ 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 Babylonia.  See above note, however, that Yeshayahu 56 might provide evidence of the existence of a group of foreign converts who joined the nation after the return from Babylonia, which might suggest that Isarel's stature had risen in the eyes of foreign nations. Shadal and the Biur are consistent in their reading of that chapter, with Shadal assuming that it, too, refers to Messianic times and the Biur assuming that it refers to the era of Ezra and Nechemya.

²⁰ 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.