Yeshayahu's Mission in Chapter 6/2

Yeshayahu's Mission in Chapter 6

Exegetical Approaches

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Initiation to Prophecy

The chapter describes Yeshayahu's appointment where he was prepared for and received his prophetic mission.

Sources:Mekhilta DeRabbi Yishmael Shemot15:9About Mekhilta DeRabbi Yishmael Shemot, RashiYeshayahu 1:1Yeshayahu 6:1, 5, 7-13About R. Shelomo Yitzchaki, Ibn EzraYeshayahu 1:1Yeshayahu 6About R. Avraham ibn Ezra, RidYeshayahu 6About R. Yeshayah of Trani, ShadalYeshayahu 6About R. Shemuel David Luzzatto

"אֶת מִי אֶשְׁלַח...  וָאֹמַר הִנְנִי שְׁלָחֵנִי" – Rashi and the Rid point to these words as proof that the chapter speaks of Yeshayahu's appointment as prophet.

Chronology of the chapters – This position assumes that the book is achronological, and must explain why Chapter 6 and the appointment to prophecy does not open the book:¹

• 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.

"בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ" – Since Yeshayahu 1 opens by sharing that Yeshayahu prophesied in the reigns of Uziyahu, Yotam, Achaz and Chizkiyahu, some question how this could be true if Yeshayahu was first initiated into prophecy with Uziyahu's death.  These commentators offer various solutions to the problem:

• Rashi and the Rid suggest that the phrase "בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ" refers to the year when Uziyahu was struck with tzara'at and metaphorically died, 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.
• Ibn Ezra, instead, points out that the verse speaks of the year (and not the day) of Uziyahu's death. As such, Yeshayahu could have received several months worth of prophecies during Uziyahu's reign.³
• Finally, Shadal asserts that the opening "בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ" refers to the date that Yeshayhau relayed the prophecy,⁴ not to the year in which he received it.⁵

Vision of Hashem – Since this is Yeshyahu's first prophecy it is logical why he merits a vision of Hashem.  This is comparable to the opening prophecy of Yechezkel who also sees "מַרְאוֹת אֱלֹהִים".

"...אוֹי לִי כִי נִדְמֵיתִי" – Rashi, Rid and Shadal explain "נִדְמֵיתִי" to mean "‎‏‎נכרתי",‎⁶ suggesting that Yeshayahu thought that he was deserving of death since he was unworthy of seeing Hashem's glory.

"וְסָר עֲוֺנֶךָ וְחַטָּאתְךָ תְּכֻפָּר" – According to the Rid and Shadal, Hashem is not referring to any specific sin for which Yeshayahu needed atoning, but to a general purification process. As Yeshayahu begins his task as Hashem's messenger and spokesman, Hashem prepares him by cleansing him of all sins and purifying his mouth.⁷

The task – These sources differ in thier understanding of hashem's mission to Yeshayahu and what is meant by ""

Unique Mission

Sources:R. Eliezer of BeaugencyYeshayahu 1:1Yeshayahu 6About R. Eliezer of Beaugency, RadakYeshayahu IntroductionYeshayahu 6About R. David Kimchi, Abarbanel

Re-initiation to Prophecy

¹ In contrast to Yeshayahu, both Yirmeyahu and Yechezkel open with the initiation of the prophet, as is expected.

² See below that he claims that since Yeshayahu was tasked with telling the nation that Hashem was closing their hearts and ears to Yeshayahu's prophecies lest they repent, there was no point in sharing such news before rebuking them. Thus, Yeshayahu first chastised the people for twenty years, and only after they mocked his prophecies (Yeshayahu 5:19), proving Hashem's words correct, did he share that their refusal to listen was pre-ordained.

³ See, though, N. Mashal, who questions this reading, pointing to the similar heading in Yeshayahu 14:28, "בִּשְׁנַת מוֹת הַמֶּלֶךְ אָחָז".  From context, this appears to refer to the year after Achaz' death as the following verses speak of Achaz as having already died: "אַל תִּשְׂמְחִי פְלֶשֶׁת כֻּלֵּךְ כִּי נִשְׁבַּר שֵׁבֶט מַכֵּךְ."  If so, it would seem that Yeshayahu 6:1 also speaks of the days after Uziyahu's death.

⁴ This, however, is somewhat difficult considering the continuation of the verse, "וָאֶרְאֶה אֶת אֲדֹנָי יֹשֵׁב עַל כִּסֵּא רָם וְנִשָּׂא" from which it sounds that the date refers to the receiving of the vision.

⁵ He suggests that there could have been as many as twenty years between the receiving and relaying of the prophecy. Nonetheless, Shadal does not date any other prophecy in the book to Uziyahu's reign, explaining that Yeshayahu might simply not have recorded these for future generations.

⁶ Rashi and the Rid points to the root's usage in Tzefanya 1:11, "נדמה כל עם כנען" where it is paralleled to "נִכְרְתוּ כׇּל נְטִילֵי כָסֶף".

⁷ Shadal points out that in Tanakh purification often takes place via fire; so too here, Hashem places a burning coal on Yeshayahu's lips. The verse states, "וַיַּגַּע עַל פִּי", the same language used when Yirmeyahu is appointed prophet.  There, however, it represents Hashem's placing His word into the prophet's mouth.