Difference between revisions of "Yeshayahu's Mission in Chapter 6/2"
m |
m |
||
Line 34: | Line 34: | ||
<li><b>Exile of Ten Tribes</b> – According to Rid, the verses refer to the destruction and exile<fn>The words "וְרִחַק י"י אֶת הָאָדָם" imply not only devastation but actual exile.</fn> of the Ten Tribes. Yehuda represents the remaining tenth who is also to be burnt at the hands of Sancheriv, but who will ultimately survive and thrive, "כָּאֵלָה וְכָאַלּוֹן אֲשֶׁר בְּשַׁלֶּכֶת מַצֶּבֶת בָּם זֶרַע קֹדֶשׁ מַצַּבְתָּהּ".</li> | <li><b>Exile of Ten Tribes</b> – According to Rid, the verses refer to the destruction and exile<fn>The words "וְרִחַק י"י אֶת הָאָדָם" imply not only devastation but actual exile.</fn> of the Ten Tribes. Yehuda represents the remaining tenth who is also to be burnt at the hands of Sancheriv, but who will ultimately survive and thrive, "כָּאֵלָה וְכָאַלּוֹן אֲשֶׁר בְּשַׁלֶּכֶת מַצֶּבֶת בָּם זֶרַע קֹדֶשׁ מַצַּבְתָּהּ".</li> | ||
<li><b>Exile of Yehuda</b> – Ibn Ezra, in contrast, suggests that the verses refer only to the Southern Kingdom, and speak of the exile of Yehuda itself.  This, though, will only occur after ten kings' reigns (וְעוֹד בָּהּ עֲשִׂרִיָּה).<fn>He points out that "עֲשִׂרִיָּה" does not mean "a tenth" but rather "ten," comparing the term to the word "שלישיה" in the phrase, "יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר" (Yeshayahu 19:24). This reading of the verses, however, ignores the phrase "וְ<b>שָׁבָה</b> וְהָיְתָה לְבָעֵר" which implies that there are two stages of destruction. One could alternatively suggest that the "tenth" refers to those who remained in the land under the rule of Gedalayah, who were then also forced to flee.</fn>  The phrase "זֶרַע קֹדֶשׁ מַצַּבְתָּהּ"' refers to the returnees from Babylonia.</li> | <li><b>Exile of Yehuda</b> – Ibn Ezra, in contrast, suggests that the verses refer only to the Southern Kingdom, and speak of the exile of Yehuda itself.  This, though, will only occur after ten kings' reigns (וְעוֹד בָּהּ עֲשִׂרִיָּה).<fn>He points out that "עֲשִׂרִיָּה" does not mean "a tenth" but rather "ten," comparing the term to the word "שלישיה" in the phrase, "יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר" (Yeshayahu 19:24). This reading of the verses, however, ignores the phrase "וְ<b>שָׁבָה</b> וְהָיְתָה לְבָעֵר" which implies that there are two stages of destruction. One could alternatively suggest that the "tenth" refers to those who remained in the land under the rule of Gedalayah, who were then also forced to flee.</fn>  The phrase "זֶרַע קֹדֶשׁ מַצַּבְתָּהּ"' refers to the returnees from Babylonia.</li> | ||
− | <li><b>Destruction in time of Achaz</b> – Shadal uniquely places the destruction much earlier, in the reign of Achaz, when Yehuda was attacked first by Aram and Yisrael,<fn>Since Shadal assumes that the verses do not refer to exile, he claims that the phrase "'וְרִחַק י"י אֶת הָאָדָם" refers to the fact that the massive devastation left large areas of the land uninhabited, with people being distanced from one another.  he cold have alternatively suggested that it refers to the many people taken captive by the invading armies (see Divrei HaYamim II 28).</fn> and then also ("וְשָׁבָה וְהָיְתָה לְבָעֵר") by the Edomites and Philistines. The holy seed that ultimately survives is Chizkiyahu, who is able to reform the country.<fn>It is this which likely motivates Shadal's reading of the verses.  The other commentators must explain how Hashem can say that the people will continue in their crimes and refuse to listen to the prophet until exile if there was a religious reformation in the time of Chizkiyahu.</fn> [According to Shadal, Hashem's initiation message to Yeshayahu refers not to his entire tenure as prophet but only to the first part thereof. He will initially be met with resistance, but not always.]</li> | + | <li><b>Destruction in the time of Achaz</b> – Shadal uniquely places the destruction much earlier, in the reign of Achaz, when Yehuda was attacked first by Aram and Yisrael,<fn>Since Shadal assumes that the verses do not refer to exile, he claims that the phrase "'וְרִחַק י"י אֶת הָאָדָם" refers to the fact that the massive devastation left large areas of the land uninhabited, with people being distanced from one another.  he cold have alternatively suggested that it refers to the many people taken captive by the invading armies (see Divrei HaYamim II 28).</fn> and then also ("וְשָׁבָה וְהָיְתָה לְבָעֵר") by the Edomites and Philistines. The holy seed that ultimately survives is Chizkiyahu, who is able to reform the country.<fn>It is this which likely motivates Shadal's reading of the verses.  The other commentators must explain how Hashem can say that the people will continue in their crimes and refuse to listen to the prophet until exile if there was a religious reformation in the time of Chizkiyahu.</fn> [According to Shadal, Hashem's initiation message to Yeshayahu refers not to his entire tenure as prophet but only to the first part thereof. He will initially be met with resistance, but not always.]</li> |
</ul></point> | </ul></point> | ||
<point><b>Intended audience of the prophecy</b><ul> | <point><b>Intended audience of the prophecy</b><ul> | ||
Line 52: | Line 52: | ||
<point><b>"אֶת מִי אֶשְׁלַח... וָאֹמַר הִנְנִי שְׁלָחֵנִי"</b> – Abarbanel suggests that Hashem asked for volunteers for this mission specifically since it was such a difficult one;<fn>He points out that there were other prophets acting at the same time such as Amos, Michah and Hoshea, so the task need not have fallen upon Yeshayahu.</fn> the prophet was to be tasked with telling the people that there was no hope left for them and they should despair of salvation.<fn>Radak, following <a href="VayikraRabbah10-2" data-aht="source">Vayikra Rabbah 10:2</a>, presents Hashem as asking for volunteers for this mission since all those who had attempted to rebuke the people earlier had been ridiculed. He tells Yeshayahu that if he accepts the job, he should know what to expect.</fn></point> | <point><b>"אֶת מִי אֶשְׁלַח... וָאֹמַר הִנְנִי שְׁלָחֵנִי"</b> – Abarbanel suggests that Hashem asked for volunteers for this mission specifically since it was such a difficult one;<fn>He points out that there were other prophets acting at the same time such as Amos, Michah and Hoshea, so the task need not have fallen upon Yeshayahu.</fn> the prophet was to be tasked with telling the people that there was no hope left for them and they should despair of salvation.<fn>Radak, following <a href="VayikraRabbah10-2" data-aht="source">Vayikra Rabbah 10:2</a>, presents Hashem as asking for volunteers for this mission since all those who had attempted to rebuke the people earlier had been ridiculed. He tells Yeshayahu that if he accepts the job, he should know what to expect.</fn></point> | ||
<point><b>"שִׁמְעוּ שָׁמוֹעַ וְאַל תָּבִינוּ"</b> – According to the fist option brought by Radak, these words are in the imperative; Hashem tells Yeshayahu to tell the nation that due to their sins He is preventing them from repenting. They will listen but not understand. Their hearts will be fattened so that they cannot repent. The decree of punishment is immutable.<fn>Radak also brings the alternative reading that Hashem is simply telling Yeshayahu what will happen in the future, that all attempts of Yeshayahu to change the people will be futile as they will refuse to listen and harden their hearts against him. Abarbanel also prefers this reading.  According to it, too, Hashem is saying that destruction at this point is inevitable.</fn></point> | <point><b>"שִׁמְעוּ שָׁמוֹעַ וְאַל תָּבִינוּ"</b> – According to the fist option brought by Radak, these words are in the imperative; Hashem tells Yeshayahu to tell the nation that due to their sins He is preventing them from repenting. They will listen but not understand. Their hearts will be fattened so that they cannot repent. The decree of punishment is immutable.<fn>Radak also brings the alternative reading that Hashem is simply telling Yeshayahu what will happen in the future, that all attempts of Yeshayahu to change the people will be futile as they will refuse to listen and harden their hearts against him. Abarbanel also prefers this reading.  According to it, too, Hashem is saying that destruction at this point is inevitable.</fn></point> | ||
− | <point><b>" | + | <point><b>The decree: "שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב... וְרִחַק י"י אֶת הָאָדָם"</b> – Abarbanel explains that this refers to the exile of the Ten Tribes. The people's sins finally sealed their punishment, spelling the end of the Northern Kingdom. It is this devastating news that merited the unique vision.</point> |
− | <point><b>"וְעוֹד בָּהּ עֲשִׂרִיָּה | + | <point><b>"וְעוֹד בָּהּ עֲשִׂרִיָּה... כָּאֵלָה וְכָאַלּוֹן אֲשֶׁר בְּשַׁלֶּכֶת מַצֶּבֶת בָּם"</b> – Radak explains that Hashem shares that after ten kings' reigns,<fn>Cf. Ibn Ezra above.</fn> Yehuda, too, will be punished and exiled, but in contrast to the Ten Tribes who are lost forever, they will eventually return.  Like trees who lose their leaves in the winter but rejuvenate in the spring, so, too, Yehuda will once again thrive.<fn>This position could have alternatively explained (like Rid above) that the "עֲשִׂרִיָּה" refers to the tenth of the tribes who will remain after Israel is exiled, ie. Yehuda. They will be burned by Sancheriv, but will ultimately survive.</fn></point> |
<point><b>Yeshayahu's audience</b> – According to this approach, the target audience of this prophecy is the Northern Kingdom rather than Yehuda.</point> | <point><b>Yeshayahu's audience</b> – According to this approach, the target audience of this prophecy is the Northern Kingdom rather than Yehuda.</point> | ||
<point><b>Biblical parallels</b> – It is possible that Yechezkel's vision of Hashem in the opening chapters of his book served a similar purpose.  There, too, Hashem might have revealed Himself not as part of the prophet's annunciation, but because He was transmitting a message of ultimate destruction. Yechezkel's vision, like this one, is accompanied by news of devastation: Hashem's decision to destroy the Mikdash, remove His presence, and exile Yehuda.</point> | <point><b>Biblical parallels</b> – It is possible that Yechezkel's vision of Hashem in the opening chapters of his book served a similar purpose.  There, too, Hashem might have revealed Himself not as part of the prophet's annunciation, but because He was transmitting a message of ultimate destruction. Yechezkel's vision, like this one, is accompanied by news of devastation: Hashem's decision to destroy the Mikdash, remove His presence, and exile Yehuda.</point> | ||
Line 65: | Line 65: | ||
<point><b>The vision</b> – Yeshayahu receives a grandiose vision of Hashem on His throne since this is a re-initiation into prophecy and not merely a new message.</point> | <point><b>The vision</b> – Yeshayahu receives a grandiose vision of Hashem on His throne since this is a re-initiation into prophecy and not merely a new message.</point> | ||
<point><b>"וְהַבַּיִת יִמָּלֵא עָשָׁן"</b> – The smoke might be symbolic of Hashem's anger and disappointment in Yeshayahu for having abandoned his task.</point> | <point><b>"וְהַבַּיִת יִמָּלֵא עָשָׁן"</b> – The smoke might be symbolic of Hashem's anger and disappointment in Yeshayahu for having abandoned his task.</point> | ||
− | <point><b>"אוֹי לִי כִי נִדְמֵיתִי"</b> – This position understands "נִדְמֵיתִי" to mean "I was silent". With Hashem's renewed revelation ("כִּי אֶת הַמֶּלֶךְ י"י צְבָאוֹת רָאוּ עֵינָי"), Yeshayahu was ashamed that he had decided to remain silent and had not continued to rebuke the people despite their taunts | + | <point><b>"אוֹי לִי כִי נִדְמֵיתִי"</b> – This position understands "נִדְמֵיתִי" to mean "I was silent". With Hashem's renewed revelation ("כִּי אֶת הַמֶּלֶךְ י"י צְבָאוֹת רָאוּ עֵינָי"), Yeshayahu was ashamed that he had decided to remain silent and had not continued to rebuke the people despite their taunts.<fn>Yeshayahu notes that he should have realized that the people are "of impure lips" and not taken it personally.  In not chastising them, he became one of them, an "אִישׁ טְמֵא שְׂפָתַיִם".</fn></point> |
<point><b>"וְסָר עֲוֺנֶךָ"</b> – Hashem reassures Yeshayahu that he is forgiven and purges him of any guilt.</point> | <point><b>"וְסָר עֲוֺנֶךָ"</b> – Hashem reassures Yeshayahu that he is forgiven and purges him of any guilt.</point> | ||
<point><b>"אֶת מִי אֶשְׁלַח... וָאֹמַר הִנְנִי שְׁלָחֵנִי"</b> – Hashem gives Yeshayahu the opportunity to prove that he is once again willing to prophesy by asking "אֶת מִי אֶשְׁלַח".  Yeshayahu immediately replies in the positive, volunteering to embark on Hashem's mission.</point> | <point><b>"אֶת מִי אֶשְׁלַח... וָאֹמַר הִנְנִי שְׁלָחֵנִי"</b> – Hashem gives Yeshayahu the opportunity to prove that he is once again willing to prophesy by asking "אֶת מִי אֶשְׁלַח".  Yeshayahu immediately replies in the positive, volunteering to embark on Hashem's mission.</point> |
Version as of 05:14, 7 August 2018
Yeshayahu's Mission in Chapter 6
Exegetical Approaches
Initiation to Prophecy
The chapter describes Yeshayahu's appointment as prophet.
- Relayed later – Shadal posits that though Chapter 6 was the first prophecy that Yeshayahu received, it was only relayed later, after the prophecies of Chapters 2-5.2
- Thematic order preferred – Alternatively, it is possible that thematic order takes precedence over chronological order. Chapters 1-5 describe the nation's sins, while Chapter 6 (through 12) focus on their punishment. When speaking to his contemporaries, Yeshayahu could open with a prophecy of doom, since they were well aware of their misdeeds. Yet, when ordering his prophecies for future generations, it made sense for the prophet to begin with the nation's sins, giving the reader background to understand why the decree of destruction was deserved.
- Metaphoric death – Rashi and Rid suggest that the phrase "בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ" refers to the year when Uziyahu was struck with tzara'at and metaphorically died,3 rather than to the year of his actual death. If so, Yeshayahu was initiated in the middle of Uziyahu's reign and prophesied for several years before his death.
- Initiated in the year prior to Uziyahu's death – Ibn Ezra, instead, points out that the verse speaks of the year (not the day) of Uziyahu's death.4 As such, Yeshayahu could have received several months worth of prophecies during Uziyahu's reign.5
- Date of transmission – Finally, Shadal asserts that the opening "בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ" refers to the date that Yeshayahu relayed the prophecy,6 not to the year in which he received it.7
- Description of future – According to Rashi, Hashem is not commanding that Yeshayahu should actively harden the people's hearts, but simply sharing what will happen in the future.11 Despite all of Yeshayahu's chastisements, the nation will refuse to heed his words and repent. At the beginning of the prophet's assignment, Hashem warns Yeshayahu that he is volunteering for a doomed mission.12
- Command – Rid, Ibn Ezra, and Shadal,13 in contrast, explain that these words constitute a command.14 Due to the nation's many sins,15 the decree of destruction was set, and the people were to be actively prevented from repenting.16 As such, Yeshayahu's task was not be to bring the people back to Hashem, but simply to warn them of the impending destruction.17
- Exile of Ten Tribes – According to Rid, the verses refer to the destruction and exile18 of the Ten Tribes. Yehuda represents the remaining tenth who is also to be burnt at the hands of Sancheriv, but who will ultimately survive and thrive, "כָּאֵלָה וְכָאַלּוֹן אֲשֶׁר בְּשַׁלֶּכֶת מַצֶּבֶת בָּם זֶרַע קֹדֶשׁ מַצַּבְתָּהּ".
- Exile of Yehuda – Ibn Ezra, in contrast, suggests that the verses refer only to the Southern Kingdom, and speak of the exile of Yehuda itself. This, though, will only occur after ten kings' reigns (וְעוֹד בָּהּ עֲשִׂרִיָּה).19 The phrase "זֶרַע קֹדֶשׁ מַצַּבְתָּהּ"' refers to the returnees from Babylonia.
- Destruction in the time of Achaz – Shadal uniquely places the destruction much earlier, in the reign of Achaz, when Yehuda was attacked first by Aram and Yisrael,20 and then also ("וְשָׁבָה וְהָיְתָה לְבָעֵר") by the Edomites and Philistines. The holy seed that ultimately survives is Chizkiyahu, who is able to reform the country.21 [According to Shadal, Hashem's initiation message to Yeshayahu refers not to his entire tenure as prophet but only to the first part thereof. He will initially be met with resistance, but not always.]
- According to this approach it is possible that Yeshayahu was never meant to transmit this prophecy to the nation at all, and it was aimed at him alone.22 In fact, the prophecy of destruction at the end might not have been relayed even to Yeshayahu at this stage had it not been for his question "עַד מָתַי".
- Shadal agrees in principle and suggests that for many years Yeshayahu kept the prophecy to himself. Yet, at some point, when the people not only refused to listen but actively mocked him (Yeshayahu 5:18-20), Yeshayahu relayed the prophecy to show them that their refusal to listen was actually preordained, and in fact, part of their punishment.
Unique Mission
Since the prophecy of Chapter 6 sealed the fate of Israel and foretold their exile, it was relayed to Yeshayahu in an exalted fashion, matching the intensity of the mission.
Re-initiation to Prophecy
Yeshayahu's vision of Chapter 6 constitutes a second call to prophecy, after a hiatus in which he had not received the word of Hashem. This position divides regarding the reason for the break:
Yeshayahu Resigned
When the nation refused to heed Yeshayahu's words and mocked the punishments he forewarned, Yeshayahu gave up and stopped rebuking the people.
- Encouragement – Hashem explains to Yeshayahu that the reason the people had refused to heed him was because Hashem had hardened their hearts, ensuring that they would hear but not understand. It was Hashem who was preventing them from repenting.
- Warning – Hashem warns Yeshayahu that if he re-accepts Hashem's mission, he must do so with the full knowledge that the people are going to continue to refuse to listen.
- Eliyahu – According to some opinions, Eliyahu's flight to Chorev marked his desire to stop prophesying. In its aftermath, he, too, receives an elaborate vision of Hashem in which he is re-initiated into prophecy. For elaboration, see Eliyahu at Chorev
- Moshe – Shemot Rabbah 5:19 posits that after Moshe's initial failed meeting with Paroh he returned to Midyan, suggesting that Moshe, too, "resigned" after an initial failure. Though, unlike Yeshayahu, Moshe does not receive a second vision of Hashem, it is possible that Shemot 6 nonetheless represents a renewed call to prophecy, where Hashem repeats the mission previously given him in Shemot 3-4.
Yeshayahu Sinned
When Uziyahu was struck with tzara'at, Yeshayahu was dismayed at the injustice of the punishment. He had thought the king a righteous individual and undeserving of such a fate. This sinful doubting of Hashem's justice precluded him from receiving further prophecy.
Yeshayahu Unnecessary
Since the people had not forsaken Hashem during the reign of Uziyahu, there was no need for chastisement for much of his rule.