Difference between revisions of "Historical Backdrop of Yeshayahu 1/1/en"
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| − | <li><b>Crimes against Hashem</b> – On one hand, verses 11-13 imply that at the time of the rebuke, the nation was worshiping Hashem and bringing sacrifices.<fn>These were rejected only because they were accompanied by other misdeeds.</fn>   At the same time, several other verses suggest that the people had turned away from Hashem.  The prophet cries: "וְהֵם פָּשְׁעוּ בִי" ‎(vs. 2), " יָדַע שׁוֹר קֹנֵהוּ... יִשְׂרָאֵל לֹא יָדַע"‎ (vs. 3), "עָזְבוּ אֶת י"י"‎ (vs.4). Later, he suggests that they actively worshiped idolatry, as he chastises: "כִּי יֵבֹשׁוּ מֵאֵילִים אֲשֶׁר חֲמַדְתֶּם" ‎(29).  What, then was the spiritual state of the nation to whom Yeshayahu prophesied?  Were they worshiping Hashem or idols?  How can the varying portraits in the chapter be reconciled | + | <li><b>Crimes against Hashem</b> – On one hand, verses 11-13 imply that at the time of the rebuke, the nation was worshiping Hashem and bringing sacrifices.<fn>These were rejected only because they were accompanied by other misdeeds.</fn>   At the same time, several other verses suggest that the people had turned away from Hashem.  The prophet cries: "וְהֵם פָּשְׁעוּ בִי" ‎(vs. 2), " יָדַע שׁוֹר קֹנֵהוּ... יִשְׂרָאֵל לֹא יָדַע"‎ (vs. 3), "עָזְבוּ אֶת י"י"‎ (vs.4). Later, he suggests that they actively worshiped idolatry, as he chastises: "כִּי יֵבֹשׁוּ מֵאֵילִים אֲשֶׁר חֲמַדְתֶּם" ‎(29).  What, then was the spiritual state of the nation to whom Yeshayahu prophesied?  Were they worshiping Hashem or idols?  How can the varying portraits in the chapter be reconciled?</li> |
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| − | <p> | + | <p>Melakhim and Divrei HaYamim share that Uziyahu, Yotam, and Chizkiyahu were righteous kings, while Achaz followed in the idolatrous path of the Israelite kingdom.  As such, one might conclude that Yeshayahu must have been talking to the one sinner among the group.  However, as neither accounts of the kings' reigns focus on interactions in the interpersonal sphere, it is hard to know how the nation fared in that regard during any given era.  Moreover, as mentioned, Yeshayahu assumes that the nation was still sacrificing to Hashem, while we are told that not only did Achaz turn to idolatry, he evn closed he doors to the Mikdash!</p> |
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Version as of 06:53, 24 May 2018
Historical Backdrop of Yeshayahu 1
Introduction
An Undated Prophecy
The opening verse of Sefer Yeshayahu teaches that Yeshayahu prophesied during the reigns of Uziyahu, Yotam, Achaz and Chizkiyahu. However, most of the individual prophecies in the book are not dated, leaving the historical background of each uncertain. Chapter 1 is a case in point. Which of the four kings was the intended audience of this rebuke? Does the fact that the prophecy opens the book suggest that it was the first prophecy received, and therefore should be dated to the reign of Uziyahu, or might the book be achronological? What clues does the chapter provide which might allow one to reconstruct the era of which it speaks?
On Sins and Kings
Yeshayahu rebukes the people on multiple levels:
- Interpersonal Sins – Much of the chapter focuses on sins in the interpersonal realm, as Yeshayahu chastises the nation for its mistreatment of unfortunates, perversion of justice, and corrupt leaders. He calls on them to correct their ways : "לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט... שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה" (17), bemoans how a once righteous city is now filled with murderers (21), and attacks the dishonesty of the country's officers: "שָׂרַיִךְ סוֹרְרִים וְחַבְרֵי גַּנָּבִים" (23). Which kings' reign best matches this description?
- Crimes against Hashem – On one hand, verses 11-13 imply that at the time of the rebuke, the nation was worshiping Hashem and bringing sacrifices.1 At the same time, several other verses suggest that the people had turned away from Hashem. The prophet cries: "וְהֵם פָּשְׁעוּ בִי" (vs. 2), " יָדַע שׁוֹר קֹנֵהוּ... יִשְׂרָאֵל לֹא יָדַע" (vs. 3), "עָזְבוּ אֶת י"י" (vs.4). Later, he suggests that they actively worshiped idolatry, as he chastises: "כִּי יֵבֹשׁוּ מֵאֵילִים אֲשֶׁר חֲמַדְתֶּם" (29). What, then was the spiritual state of the nation to whom Yeshayahu prophesied? Were they worshiping Hashem or idols? How can the varying portraits in the chapter be reconciled?
Melakhim and Divrei HaYamim share that Uziyahu, Yotam, and Chizkiyahu were righteous kings, while Achaz followed in the idolatrous path of the Israelite kingdom. As such, one might conclude that Yeshayahu must have been talking to the one sinner among the group. However, as neither accounts of the kings' reigns focus on interactions in the interpersonal sphere, it is hard to know how the nation fared in that regard during any given era. Moreover, as mentioned, Yeshayahu assumes that the nation was still sacrificing to Hashem, while we are told that not only did Achaz turn to idolatry, he evn closed he doors to the Mikdash!
Uziyahu is described as doing "הַיָּשָׁר בְּעֵינֵי י"י", though the nation was still sacrificing on high altars. He was stricken with leprosy according to Divrei HaYamim II (26:16) as a result of "גָּבַהּ לִבּוֹ עַד לְהַשְׁחִית וַיִּמְעַל בַּי"י אֱלֹהָיו". The social issues of the time were rebuked by Amos who extends present the injustice going on, "עַל מִכְרָם בַּכֶּסֶף צַדִּיק וְאֶבְיוֹן בַּעֲבוּר נַעֲלָיִם" (Amos 2:6).
There is little information about Yotam, besides that he followed in Hashem's ways and that the nation continued to sacrifice on high altars.
Achaz, however, is depicted as one of the kings of Israel, sacrificing on high altars, sending bribe from the treasures of the Mikdash, and building an altar parallel to the one in Damascus.
Chizkiyahu returns to the right path to the extent that it says about him "בַּי"י אֱלֹהֵי יִשְׂרָאֵל בָּטָח וְאַחֲרָיו לֹא הָיָה כָמֹהוּ בְּכֹל מַלְכֵי יְהוּדָה וַאֲשֶׁר הָיוּ לְפָנָיו" (Melakhim II 18:5). In addition, he purified the Mikdash and the country from idolatry and impurity.
Account of destruction – The destruction seems to be talking of the present, and not a warning of what will happen in the future, "אַרְצְכֶם שְׁמָמָה עָרֵיכֶם שְׂרֻפוֹת אֵשׁ" (7), "וְנוֹתְרָה בַת צִיּוֹן כְּסֻכָּה בְכָרֶם" (8). It can refer to one of three destructions:
Achaz's battles – Retzin the king of Aram together with Pekach king of Israel, besieged Yerushalayim, they put in captivity many of the people and killed "מֵאָה וְעֶשְׂרִים אֶלֶף בְּיוֹם אֶחָד" (Divrei HaYamim II 28:6). In addition, Edom struck Yehuda putting in captivity many people, and the Pelishtim invaded a few cities.
Sancheriv's rise on Chizkiyahu – In Chizkiyahu's fourteenth year, Snacheriv rose against him and captured "כׇּל עָרֵי יְהוּדָה הַבְּצֻרוֹת".
Exile of the ten tribes –
Account of consolation – Yeshayahu 2:2 seems to be a continuation of the consolation in chapter 1 and there it says, "וְהָיָה בְּאַחֲרִית הַיָּמִים".
