Historical Backdrop of Yeshayahu 1/1/en

Historical Backdrop of Yeshayahu 1

Introduction

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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? Do the sins described fit one king's reign more than another?  What about Yeshayahu's descriptions of destruction?

The Kings: An Overview

To determine which era best corresponds to Yeshayahu's rebuke, a brief overview of the spiritual and political state during each reign might be helpful:

• Spiritual state – Melakhim and Divrei HaYamim share that Uziyahu, Yotam, and Chizkiyahu were righteous kings, while Achaz followed in the idolatrous path of the Israelite kingdom, going so far as to close the doors to the Beit HaMikdash. Even the righteous kings, however, were not fault-free and each of Uziyahu and Chizkiyahu sinned in the area of arrogance.¹ Additionally, we are told that despite Yotam's own upright behavour, the people of his time did not follow his path.² The descriptions of the kings' reigns say nothing of the nation's behavior in the interpersonal realm, making it difficult to know if worship of Hashem was accompanied by social justice or not.

• Political state – In the political realm, both Uziyahu and Yotam enjoyed prosperity and victories over their enemies, while Achaz and Chizkiyahu suffered at the hands of foreign invaders. Achaz was attacked by Aram, Israel, Edom and the Philistines, resulting in the desolation of much of the country.  Chizkiyahu ruled in an even more tumultuous period, as the ten tribes were exiled and Yehuda itself was attacked by Sancheriv, leaving the kingdom in ruins, with Yerushalayim alone unharmed.

Sins Against Man and God

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).

• 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.³   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 contrasting portraits in the chapter be reconciled?

Under whose reign did the nation sin in the way described by Yeshayahu? Given the long list of iniquities, at first glance, one might conclude that Yeshayahu must have been talking to the generation of Achaz, the lone wicked king of the group.  However, a closer look makes one wonder, for Yeshayahu focuses more on societal ills than idolatry, and suggests that the people had not totally forsaken Hashem or the Mikdash as had Achaz.

Destruction: Past or Future?

Yeshayahu portrays a desolate and destroyed country, a punishment for the people's sins.  However, as the various descriptions are formulated at times in the present or past tense, and at other times in the future, it is hard to know if Yeshayahu is pointing to punishment already received, or warning them about the devastation destined to come in the future if they do not change their ways.  As such, it is very difficult to use such descriptions to date the prophecy:

• "עַל מֶה תֻכּוּ עוֹד תּוֹסִיפוּ סָרָה" –
• "אַרְצְכֶם שְׁמָמָה...  אַדְמַתְכֶם לְנֶגְדְּכֶם זָרִים אֹכְלִים אֹתָהּ" –
• "וְנוֹתְרָה בַת צִיּוֹן כְּסֻכָּה בְכָרֶם" –

¹ Uziyahu attempted to usurp the role of priest and was therefore punished with tzara'at. Chizkiyahu showed off his treasures to foreign kings, "bringing wrath" but his subsequent submission averted retribution.

² The verse shares, "עוֹד הָעָם מַשְׁחִיתִים," but does not clarify their specific sins.

³ These were rejected only because they were accompanied by other misdeeds.