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:

• Metaphoric death – 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,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. As such, Yeshayahu could have received several months worth of prophecies during Uziyahu's reign.⁴
• Date of transmission – Finally, Shadal asserts that the opening "בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ" refers to the date that Yeshayhau relayed the prophecy,⁵ not to the year in which he received it.⁶

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".‎⁷ 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,⁸ 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.⁹
• Ibn Ezra, in contrast, asserts that Yeshayahu's sin lay in his being an  "אִישׁ טְמֵא שְׂפָתַיִם". He suggests that Yeshayahu bemoaned that he had learned negative speech habits from the nation,¹⁰ making him unworthy of being Hashem's spokesman. Hashem thus purges his mouth, preparing him for his mission..

The task – These sources differ in their understanding of Hashem's mission to Yeshayahu and what is meant by the statements: "שִׁמְעוּ שָׁמוֹעַ וְאַל תָּבִינוּ" and "הַשְׁמֵן לֵב הָעָם הַזֶּה...  פֶּן יִרְאֶה בְעֵינָיו...  וָשָׁב וְרָפָא לוֹ"

• Description of future – According to Rashi, Hashem is not commanding that the people should not understand nor that Yeshayahu should actively harden their hearts, but simply sharing what will happen in the future.¹¹ Despite all of Yeshayahu's chastisements, they will refuse to heed his words and repent.  At the beginning of his mission, Hashem warns Yeshayahu that is volunteering for a doomed mission, for he will not be successful.¹²
• Command – The Rid, Ibn Ezra and Shadal, in contrast, explain that these words constitute a command.¹³ Due to the nation's many sins,¹⁴ the decree of destruction was set, and repentance is no longer a possibility.¹⁵ Yeshayahu's task will not be to bring the people back to Hashem, but simply to warn them of the impending destruction.¹⁶

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 They claim that "המצורע חשוב במת".  The Biur, instead, suggests that once Uziyahu was stuck with tzara'at and lost his rule to his son it was as if he died.

⁴ 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.

⁵ 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.

⁶ 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.

⁷ 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".

⁸ Rashi, in contrast, explains that Yeshayahu's words "וּבְתוֹךְ עַם טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב" constituted slander of Israel and needed atoning.

⁹ 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.

¹⁰ As evidence that Yeshayahu had followed in the path of the rest of the nation, Ibn Ezra points to the prophet's words in Yeshayahu 8:11, "וְיִסְּרֵנִי מִלֶּכֶת בְּדֶרֶךְ הָעָם הַזֶּה".

¹¹ He apparently reads the verbs "הַשְׁמֵן"' as an infinitive absolute (שם הפועל), indicative of a continuous process, or of certainty, explaining that Hashem is saying: "לבם הולך הלוך והשמן".

¹² See Shadal who writes, "והכוונה אם תרצה ללכת בשליחותי, על מנת כן צריך אתה ללכת, על מנת שלא ישמעו אליך".

¹³ Shadal points out that the language of "'אַל תָּבִינוּ" as opposed to "לא תבינו" indicates the imperative form.

¹⁴ The Rid, instead, suggests that after so many warnings that went unheeded, Hashem is no longer interested in giving the people the possibility of repenting.  he reads the pharse "שִׁמְעוּ שָׁמוֹעַ וְאַל תָּבִינוּ" as if it were written in the past tense:  "I have sent so many prophet for you to listen to, yet you have refused to understand".

¹⁵ For various approaches to the theological question of how Hashem can remove someon'es free will and keep them from repenting, see Hardened Hearts.

¹⁶ Indeed, many of Yeshayahu's prophecies simply speak of the nation's sins or impending punishment, without including a call for change. Thus, for instance, Chapters 2-5 decry the people's arrogance, but mainly as a way of introducing their downfall. There are exceptions, however, and in Chapter 1 Yeshayahu clearly calls for the people to repent: "רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ."