Difference between revisions of "Yeshayahu's Mission in Chapter 6/2"
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<point><b>"בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ"</b> – As this prophecy is dated "בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ", it seems that Yeshayahu was first initiated into prophecy with Uzziyahu's death  This, however, appears to contradict <a href="Yeshayahu1-1" data-aht="source">Yeshayahu 1:1</a> which states that Yeshayahu prophesied <i>during</i> the reign of Uzziyahu.  These commentators offer various solutions to the problem:<br/> | <point><b>"בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ"</b> – As this prophecy is dated "בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ", it seems that Yeshayahu was first initiated into prophecy with Uzziyahu's death  This, however, appears to contradict <a href="Yeshayahu1-1" data-aht="source">Yeshayahu 1:1</a> which states that Yeshayahu prophesied <i>during</i> the reign of Uzziyahu.  These commentators offer various solutions to the problem:<br/> | ||
<ul> | <ul> | ||
− | <li><b>Metaphoric death</b> – Rashi and Rid suggest that the phrase "בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ" refers to the year when Uzziyahu was struck with <i>tzara'at</i> and metaphorically died,<fn>They claim that "המצורע חשוב במת".  The Biur, instead, suggests that once | + | <li><b>Metaphoric death</b> – Rashi and Rid suggest that the phrase "בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ" refers to the year when Uzziyahu was struck with <i>tzara'at</i> and metaphorically died,<fn>They claim that "המצורע חשוב במת".  The Biur, instead, suggests that once Uzziyahu was stuck with <i>tzara'at</i> and lost his rule to his son, it was as if he died.</fn> rather than to the year of his actual death.  If so, Yeshayahu was initiated in the middle of Uzziyahu's reign and prophesied for several years before his death.</li> |
− | <li><b>Initiated in the year prior to Uzziyahu's death</b> – Ibn Ezra, instead, points out that the verse speaks of the <b>year </b>(not the day) of Uzziyahu's death.<fn>See, though, N. Meshel, "חזון הכסא והשרפים – נבואת ההפקדה של ישעיהו," Beit MIkra 48:4 (2003): 345-366, 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 | + | <li><b>Initiated in the year prior to Uzziyahu's death</b> – Ibn Ezra, instead, points out that the verse speaks of the <b>year </b>(not the day) of Uzziyahu's death.<fn>See, though, N. Meshel, "חזון הכסא והשרפים – נבואת ההפקדה של ישעיהו," Beit MIkra 48:4 (2003): 345-366, 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 Uzziyahu's death.</fn> As such, Yeshayahu could have received several months worth of prophecies during Uzziyahu's reign.<fn>See Radak who questions this possibility from Divrei HaYamim II 26:22, "וְיֶתֶר דִּבְרֵי עֻזִּיָּהוּ <b>הָרִאשֹׁנִים</b> וְהָאַחֲרֹנִים כָּתַב יְשַׁעְיָהוּ בֶן אָמוֹץ הַנָּבִיא," which suggests that Yeshayahu prophesied not only at the end of Uzziyahu's life, but also in the beginning of his reign.  Radak himself responds that the verse might simply refer to events narrated by Yeshayahu that took place before he began to prophesy.</fn></li> |
− | <li><b>Date of transmission</b> – Finally, Shadal asserts that the opening "בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ" refers to the date that Yeshayahu relayed the prophecy,<fn>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 in the heading of the chapter refers to the receiving of the vision.</fn> not to the year in which he received it.<fn>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 | + | <li><b>Date of transmission</b> – Finally, Shadal asserts that the opening "בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ" refers to the date that Yeshayahu relayed the prophecy,<fn>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 in the heading of the chapter refers to the receiving of the vision.</fn> not to the year in which he received it.<fn>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 Uzziyahu's reign, explaining that Yeshayahu might simply not have recorded these for future generations.</fn></li> |
</ul></point> | </ul></point> | ||
<point><b>Vision of Hashem</b> – Since this is Yeshayahu'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 אֱ-לֹהִים".</point> | <point><b>Vision of Hashem</b> – Since this is Yeshayahu'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 אֱ-לֹהִים".</point> | ||
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<opinion>Yeshayahu Unnecessary | <opinion>Yeshayahu Unnecessary | ||
<p>Since the people had not forsaken Hashem during the reign of Uzziyahu, there was no need for chastisement for much of his rule.</p> | <p>Since the people had not forsaken Hashem during the reign of Uzziyahu, there was no need for chastisement for much of his rule.</p> | ||
− | <mekorot>perhaps <multilink><a href="REliezerofBeaugencyYeshayahu6" data-aht="source">R. Eliezer of Beaugency</a><a href="REliezerofBeaugencyYeshayahu1-1" data-aht="source">Yeshayahu 1:1</a><a href="REliezerofBeaugencyYeshayahu6" data-aht="source">Yeshayahu 6</a><a href="R. Eliezer of Beaugency" data-aht="parshan">About R. Eliezer of Beaugency</a></multilink><fn>R"E of Beaugency merely states that there was a need for Hashem to renew Yeshayahu's prophecy because a significant amount of time had passed since he had last received the Word of Hashem. He does not elaborate on the reason for the break. He does point out, however, that with | + | <mekorot>perhaps <multilink><a href="REliezerofBeaugencyYeshayahu6" data-aht="source">R. Eliezer of Beaugency</a><a href="REliezerofBeaugencyYeshayahu1-1" data-aht="source">Yeshayahu 1:1</a><a href="REliezerofBeaugencyYeshayahu6" data-aht="source">Yeshayahu 6</a><a href="R. Eliezer of Beaugency" data-aht="parshan">About R. Eliezer of Beaugency</a></multilink><fn>R"E of Beaugency merely states that there was a need for Hashem to renew Yeshayahu's prophecy because a significant amount of time had passed since he had last received the Word of Hashem. He does not elaborate on the reason for the break. He does point out, however, that with Uzziyahu's death there was once again a need to rebuke the people, leading to the position presented here. [It should be noted that the development of the approach presented below is independent of R"E of Beaugency's commentary.]</fn></mekorot> |
− | <point><b>First prophecies of the book</b> – This position maintains that the book is chronological. The prophecies of chapters 1-5 were relayed during the early part of Uzziyahu's reign when the nation sinned in the interpersonal sphere<fn>See <a href="Historical Backdrop of Yeshayahu 1" data-aht="page">Historical Backdrop of Yeshayahu 1</a> for elaboration on the opinion that the chapter refers to the reign of | + | <point><b>First prophecies of the book</b> – This position maintains that the book is chronological. The prophecies of chapters 1-5 were relayed during the early part of Uzziyahu's reign when the nation sinned in the interpersonal sphere<fn>See <a href="Historical Backdrop of Yeshayahu 1" data-aht="page">Historical Backdrop of Yeshayahu 1</a> for elaboration on the opinion that the chapter refers to the reign of Uzziyahu and that it might be limited to rebuke of interpersonal sins.</fn> and were overcome by arrogance.<fn>It is possible that the prosperity which marked Uzziyahu's reign gave the people a false sense of their own worth, leading to Yeshayahu's cries against "כׇּל גֵּאֶה וָרָם" in Chapters 2-5.</fn> After Uzziyahu was struck with <i>tzara'at </i>for his own conceit, however, the nation learned their lesson and there was no more need for rebuke until the next generation changed its ways.</point> |
− | <point><b>Why re-initiate Yeshayahu specifically now?</b> With the change in ruler to the sinful Achaz<fn>Yotam co-reigned with his father after | + | <point><b>Why re-initiate Yeshayahu specifically now?</b> With the change in ruler to the sinful Achaz<fn>Yotam co-reigned with his father after Uzziyahu was struck with<i> tzara'at</i>. It is difficult to know if his entire reign overlapped with that of Uzziyahu or not.  If the former, it is possible that since he, too, was a righteous king, Yeshayahu actually did not receive any prophecies during his rule at all, and was first re-initiated when Achaz took the throne.  Alternatively, if Yotam continued to rule on his own after his father's death, it is possible that Yeshayahu was re-initiated at that point, since despite the king's personal righteousness, the people were corrupt. [See Divrei HaYamim II 27:2 "וַיַּעַשׂ הַיָּשָׁר בְּעֵינֵי י"י... וְעוֹד הָעָם מַשְׁחִיתִים".]</fn> the need for rebuke was renewed and Hashem re-initiated Yeshayahu into prophecy.</point> |
<point><b>The vision</b> – Yeshayahu receives a special vision of Hashem since after such a long break, Hashem needed to "reintroduce Himself".  There might be no special significance in the choice of appearing as a king; this might simply be the closest image to Hashem that a human can understand.</point> | <point><b>The vision</b> – Yeshayahu receives a special vision of Hashem since after such a long break, Hashem needed to "reintroduce Himself".  There might be no special significance in the choice of appearing as a king; this might simply be the closest image to Hashem that a human can understand.</point> | ||
<point><b>The punishment</b> – This approach could suggest, like Shadal above, that Hashem refers to the upcoming devastation during the reign of Achaz specifically. Yeshayahu resumed his task with a specific message for the next king.</point> | <point><b>The punishment</b> – This approach could suggest, like Shadal above, that Hashem refers to the upcoming devastation during the reign of Achaz specifically. Yeshayahu resumed his task with a specific message for the next king.</point> |
Version as of 21:22, 28 July 2019
Yeshayahu's Mission in Chapter 6
Exegetical Approaches
Overview
Commentators debate the nature of the prophecy of Yeshayahu 6 and why Yeshayahu merited specifically now to see a vision of Hashem. Many sources maintain that the chapter describes Yeshayahu's appointment as prophet, where he received his overall mission. Yet, as this necessitates positing achronology in the book, others disagree and date the prophecy to later in Yeshayahu's career. Thus, Abarbanel suggests that the revelation might relate to the nature of the task that Yeshayahu received. Yeshayahu was told that the fate of the Ten Tribes was sealed and that they were soon to be exiled. Such distressing news merited a unique introductory vision. A final position posits that the prophecy constitutes a re-initiation into prophecy, either because Yeshayahu had previously attempted to resign, had sinned, or more simply, because significant time had elapsed during which no rebuke had been necessary.
Initiation to Prophecy
The chapter describes Yeshayahu's appointment as prophet.
- Thematic order preferred – 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.
- 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
- Metaphoric death – Rashi and Rid suggest that the phrase "בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ" refers to the year when Uzziyahu 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 Uzziyahu's reign and prophesied for several years before his death.
- Initiated in the year prior to Uzziyahu's death – Ibn Ezra, instead, points out that the verse speaks of the year (not the day) of Uzziyahu's death.4 As such, Yeshayahu could have received several months worth of prophecies during Uzziyahu'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 was 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 would refuse to heed his words and repent. At the beginning of the prophet's assignment, Hashem warned Yeshayahu that he was 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 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.]
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. As such, Yeshayahu should not be disappointed by a perceived failure at his task.
- 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. Unlike Yeshayahu, Moshe does not receive a second vision of Hashem, but 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 Unnecessary
Since the people had not forsaken Hashem during the reign of Uzziyahu, there was no need for chastisement for much of his rule.
Yeshayahu Sinned
When Uzziyahu 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.