Historical Backdrop of Yeshayahu 1/2
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Historical Backdrop of Yeshayahu 1
Exegetical Approaches
During Uziyahu's Reign
The prophecy was relayed during the reign of Uziyahu and relates to the sins of his era. Yeshayahu warned the people of the future devastation slated to befall their land if they did not change their ways.
Sources:R. Eliezer of Beaugency
Chronology of Sefer Yeshayahu – R. Eliezer of Beaugency maintains that the Book of Yeshayahu is written in chronological order.1 Since the heading of Chapter 6 reads, "בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ", he assumes that all the previous chapters (including the first) refer to Uziyahu's reign. 2
Relationship to time period – Uziyahu is described as both a righteous and powerful king.
- Spiritual status – Melakhim II 15:3-4 shares that Uziyahu "did as was right in the eyes of Hashem," excepting the continued use of private altars. Divrei HaYamim also shares that at the end of his life, he became arrogant and thought to usurp the position of the high priest, attempting to bring an incense offering. [Despite the problematic nature of this episode,3 however, this was not an idolatrous act.]
- Political status – Uziyahu's reign was marked by prosperity, military conquests, and expansion of the kingdom. He further engaged in agricultural and building projects, fortifying the country. The text shares that: "וַיֵּצֵא שְׁמוֹ עַד לְמֵרָחוֹק כִּי הִפְלִיא לְהֵעָזֵר עַד כִּי חָזָק".
Interpersonal sins – Yeshayahu's description of a society which perverts justice, does not care for the unfortunate, and whose leaders are corrupt and dishonest, finds echoes in the prophecies of Amos. As the book of Amos is explicitly dated to the reign of Uziyahu, this suggests that despite the silence on the issue in Melakhim, the period was indeed marked by such societal ills. It is possible that the prosperity of the period broadened the gaps between the rich and poor and led to the mistreatment of the latter.
Sins against God – Given the description of Uziyahu as an upright king who worshiped Hashem, this position must explain the various verses in the chapter which suggest that the people of the era sinned against Hashem:
- "יָדַע שׁוֹר קֹנֵהוּ ... יִשְׂרָאֵל לֹא יָדַע... עָזְבוּ אֶת י"י" – Though these verses speak of "not recognizing and leaving God", they need not connote that the nation worshiped idolatry4 and might simply refer to their no longer obeying Hashem's laws in the interpersonal realm, as described above.5
- "לָמָּה לִּי רֹב זִבְחֵיכֶם" – R"E of Beaugency suggests that the people's sacrifices no longer found favor in God's eyes for two reasons: Throughout most of the year, they were offered on prohibited private altars (במות), rather than in the Mikdash.6 Moreover, even when people brought sacrifices to the Mikdash7 (on Shabbat, new moons, or holidays), they did so with the wrong motives, assuming that they the offerings would atone for all their crimes, despite the fact that they continued to sin.
- "כִּי יֵבֹשׁוּ מֵאֵילִים אֲשֶׁר חֲמַדְתֶּם" – R"E of Beaugency maintains that this refers to the trees under which the people set up altars and Asheirot for idolatry. He might assume that despite Uziyahu's worship of Hashem, the nation continued to worship other gods alongside Him. [It is also possible that the nation turned to idolatry only after Uziyhau's sin and punishment; without the guidance of an upright leader, it was easy to revert to idolatrous ways.]
Description of destruction – Since Uziyahu's reign was filled with conquests rather than destruction, R. Eliezer of Beaugency reads the descriptions of punishment / destruction to refer either to the past or future, but not to Uziyahu's reign itself:
- "עַל מֶה תֻכּוּ עוֹד תּוֹסִיפוּ סָרָה" – Yeshayahu tells the nation that there seems to be no point in continuing to punish them in their land,8 with the hopes of them repenting, since they have been punished in this manner from the time of the Judges, to no effect. Thus, "עַל מֶה תֻכּוּ עוֹד" does not refer to their being smitten in Uziyahu's era, but throughout the generations.
- Other descriptions of destruction – According to R"E of Beaugency, the rest of the descriptions of destruction and punishment, such as: כׇּל רֹאשׁ לׇחֳלִי ,אַרְצְכֶם שְׁמָמָה, and וְנוֹתְרָה בַת צִיּוֹן כְּסֻכָּה בְכָרֶם, refer to the future, when Assyria was to exile the ten tribes, leaving their land barren, and when Sancheriv was to capture all the fortified cities of Yehuda, leaving Yerushalayim alone unscathed. Yeshayahu is warning the people of what will come if they do not change their ways.
Ramifications: new portrait of an era
Description of consolation – R. Eliezer of Beaugency seems to read the verses of נחמה to be during the time of "אַחֲרִית הַיָּמִים" mentioned in the next chapter (2:2), which he does not explicate when it is.9 "אֲשֶׁר חָזָה" in 2:1 regards the prophecy told right beforehand.
During Achaz's Reign
Yeshayahu's words were directed at Achaz and his generation. He decried their sins, and highlighted the resulting destruction that had been wrought on the land in the hopes of encouraging the people to change their ways
Sources:Gesenius cited in Shadal
Chronology of Sefer Yeshayahu – This approach maintains that the prophecies of Yeshayahu were not written in chronological order. The book opens with the reign of Achaz, only to move back in time to the era of Uziyahu (Chapter 6), and then return once again to Achaz (Chapter 7). It is not clear, however, why the prophet would want to organize his book in such a manner and why this prophecy was worthy of being the first of the book.
Relationship to time period – The reign of Achaz was a low point both spiritually and politically:
- Achaz followed the path of Israelite kings, worshiping idolatry and even passing his son through fire. He closed the doors to the Beit HaMikdash, replacing the worship there with the building of altars to foreign gods throughout Yerushalayim.
- During his reign, the kingdom was attacked by the combined forces of Aram and Israel, leaving the land devastated, Later, Edomites and Philistine forces also infiltrated, capturing cities and taking Judeans captive.
Description of sins
- "יָדַע שׁוֹר קֹנֵהוּ ... יִשְׂרָאֵל לֹא יָדַע... עָזְבוּ אֶת י"י" – This approach would understand these verses to refer to the nation's turning their backs on Hashem in order to worship other gods.
- "כִּי יֵבֹשׁוּ מֵאֵילִים אֲשֶׁר חֲמַדְתֶּם" – These verses also speak of the people's idolatry, which were worshiped under trees and in gardens. Melakhim II 16:4 says of Achaz specifically: "וַיְזַבֵּחַ וַיְקַטֵּר בַּבָּמוֹת וְעַל הַגְּבָעוֹת וְתַחַת כׇּל עֵץ רַעֲנָן." Alternatively, one could suggest that they metaphorically speak of relying on foreign powers for aid rather than trusting in Hashem. If, so they refer to Achaz's turning to Assyria for aid against Aram and Israel.10
- Interpersonal sins – Despite the fact that neither Melakhim nor Divrei HaYamim speak of the nation sinning in this area, this position assumes that such crimes were rampant as well. Shadal questions, however, that as Yeshayahu appears to focus more on these sins that those in the religious sphere, these seem to be the more egregious crimes. If so, it is strange that they are not mentioned at all in the other accounts of Achaz' reign.
"לָמָּה לִּי רֹב זִבְחֵיכֶם" – This verse is somewhat difficult for this position as it assumes that the people were still serving Hashem in the Mikdash, while Divrei HaYamaim says of Achaz that he closed the Temple's doors, preventing worship there.11
- This approach might respond that this occurred only at the end of Achaz' reign and Yeshayahu's prophecy was relayed earlier, when the nation was still engaged in syncretic worship of both Hashem and other gods. As Melakhim presents Achaz as telling the priests to sacrifice on the new altar modeled after the one in Aram, it confirms that sacrifices were still being brought in the Mikdash during parts of his reign.
- This altar itself might be the reason that Hashem abhorred the nation's sacrifices. They were not problematic only because they were accompanied by injustice and bloodshed, but also because they were being offered on a foreign altar.
Description of destruction – This position assumes that Yeshayahu is describing the situation in Achaz' own time:
- "עַל מֶה תֻכּוּ עוֹד תּוֹסִיפוּ סָרָה" – Yeshayahu asks the people why they would want to suffer more; they have already been plagued by Aram and Israel until almost nothing of the nation was left whole.
- "אַרְצְכֶם שְׁמָמָה עָרֵיכֶם שְׂרֻפוֹת אֵשׁ" – These phrases aptly describe the devastation brought to Yehuda in the aftermath of the wars with Aram, Israel, Amon and the Philistines, when only Yerushlayim. As Chizkiyahu says of the era: וַיְהִי קֶצֶף י"י עַל" יְהוּדָה וִירוּשָׁלִָם וַיִּתְּנֵם [לְזַעֲוָה] (לזועה) לְשַׁמָּה וְלִשְׁרֵקָה."
Description of consolation
During Chizkiyahu's Reign
Yeshayahu delivered this prophecy during the reign of Chizkiyahu. This approach divides regarding both the specific period referred to and the sins being rebuked:
After Chizkiyahu's Religious Reform
After Chizkiyahu brought the nation back to Hashem, they continued to sin in the interpersonal sphere and it is about this which Yeshayahu prophesied.
Chronology of Sefer Yeshayahu – Shadal explains this prophecy is first even though chronologically it belongs later, because of the importance of the rebuke which includes major ethics and believing in Hashem. He adds that chapter 1 is the first prophecy Yeshayahu received, but not the first to be relayed to the nation (it was only relayed during Chizkiyahu's reign).
Relationship to time period
Description of sin – This approach reads the verses describing the sin of idolatry, as focusing on the interpersonal issues during Chizkiyahu's time. Chizkiyahu worked to restore the worship of Hashem, but not the justice.
Verses that argue for a sin of idolatry: – This approach must reread verses which rebuke of the sin of idolatry which was not the main sin during Chizkiyahu's time:
- "וְהֵם פָּשְׁעוּ בִי" (2-4) – The nation did not follow Hashem's path of doing justice and righteousness, and acted unjustly.
- "כִּי יֵבֹשׁוּ מֵאֵילִים אֲשֶׁר חֲמַדְתֶּם" (29-31) – According to Shadal, these words of "מֵאֵילִים" and "מֵהַגַּנּוֹת" refer to trees parallel to ministers and kings, who the rogue judges relied on. The judges will be ashamed of the tall trees that appointed them and whom they trusted and sat in their shade to allow them to do injustice and violence. On the other hand, Hoil Moshe explains more literally, of the sexual crimes done under trees.
Description of destruction – Shadal also reads it in the present, but describing the destruction left from the time of Achaz from the battles he fought and lost against Aram, Pekach, Edom, and Pelishtim. Shadal notes a parallel description to Divrei HaYamim II 29:9 where Chizkiyahu says, "וְהִנֵּה נָפְלוּ אֲבוֹתֵינוּ בֶּחָרֶב וּבָנֵינוּ וּבְנוֹתֵינוּ וְנָשֵׁינוּ בַּשְּׁבִי עַל זֹאת".
Description of consolation
After the exile of the ten tribes
Yeshayahu rebuked the people for both their sins of idolatry and their crimes against their fellow men, bemoaning that they learned nothing from the exile of the ten tribes.
Chronology of Sefer Yeshayahu – R.Yosef Kara maintains that the book is achronological, as Yeshayahu's first prophecy was that recorded in Chapter 6, during the era of Uziyahu.14 It is possible that this prophecy was nonetheless chosen to open the book because it speaks of the most catastrophic event of the period, the exile of the ten tribes. Yeshayahu turns to Yehudah to warn them to repent lest they meet the same fate as their northern neighbors.
Relationship to time period
Description of sin – Rashi can posit like Shadal above, that the focus of the rebuke was on the sins between man and fellow man, specifically the injustice in the country, occurring during the time of Chizkiyahu.
Description of destruction – Rashi reads these verses to be talking of the present desolation, resulting from the exile of most of the population. At the time Yeshayahu is talking, the land is desolated. Shadal notes a difficulty that one would have assumes the prophecy would mention somewhere at least incidentally the fact that the ten tribes exiled to Ashur, as it is the grounds for the whole prophecy.15
Description of consolation – R. Yosef Kara suggests the consolation refers to the returning of the exiled from exile.
"עַל מֶה תֻכּוּ עוֹד תּוֹסִיפוּ סָרָה" – R. Yosef Kara reads this verse, that Hashem is saying He exiled the ten tribes to no avail, because the people left in the country didn't learn virtues rather just continued to transgress.
During All Four Kings
Yeshayahu relayed this prophecy multiple times, during the reigns of each of Uziyahu, Yotam, Achaz, and Chizkiyahu, as it pertained to all of them.
Chronology of Sefer Yeshayahu – Abarbanel suggests the reason this prophecy is first, is because it was repeated so many times during the reign of each of the four kings, or because it was the first prophecy Yeshayahu prophesied during Uziyahu's reign.
Relationship to time period – Abarbanel understands Yeshayahu is warning the tribe of Yehuda of the destruction to come on the rest of the tribes and is telling them to do better so it won't happen to them like will happen to the rest of the tribes.
Description of sin – Radak notes that the representation of the sins of the people matches all of the four kings.16 Shadal asks how can one say the same prophecy for a different situation, since the sin of the people is different in each time period. Additionally, he questions that the main focus in the chapter is not about worshiping idols, and it even sounds like the people were bringing sacrifices to the temple.
Description of destruction – Radak says the verses are referring to the fortified cities the king of Ashur captured in the time of Chizkiyahu. Abarbanel presents both options that these verses should be read as talking about the exile of the ten tribes, either in the present, or in the future.
Description of consolation – Radak seems to say the consolation will happen during the Messianic era, besides for verse 29 which talks about the elimination of idolatry which occurred in the destruction of the Temple.
"עַל מֶה תֻכּוּ עוֹד תּוֹסִיפוּ סָרָה"
