Yeshayahu's Mission in Chapter 6/2

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Yeshayahu's Mission in Chapter 6

Exegetical Approaches

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Initiation to Prophecy

The chapter describes Yeshayahu's appointment as prophet.

"אֶת מִי אֶשְׁלַח...  וָאֹמַר הִנְנִי שְׁלָחֵנִי" – Rashi and Rid point to these words as proof that the chapter speaks of Yeshayahu's prophetic commission.
Chronology of the chapters – This position assumes that Sefer Yeshayahu is achronological, and must explain why Chapter 6 and the initiation to prophecy do 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" – As this prophecy is dated "בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ", it seems that Yeshayahu was first initiated into prophecy with Uziyahu's death  This, however, appears to contradict Yeshayahu 1:1 which states that Yeshayahu prophesied during the reign of Uziyahu.  These commentators offer various solutions to the problem:
  • 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
Vision of Hashem – 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 אֱלֹהִים".
"...אוֹי לִי כִי נִדְמֵיתִי" – Rashi, Rid, and Shadal explain "נִדְמֵיתִי" to mean "‎‏‎נכרתי".‎8 Yeshayahu thought that he was deserving of death since he was unworthy of seeing Hashem's glory.
"וְסָר עֲוֺנֶךָ וְחַטָּאתְךָ תְּכֻפָּר" – According to Rid and Shadal, Hashem was not referring to any specific sin for which Yeshayahu needed atoning,9 but to a general purification process. As Yeshayahu began his task as Hashem's messenger and spokesman, Hashem prepared him by cleansing him of all sins and purifying his mouth.10
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 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 wouldl 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 be to bring the people back to Hashem, but simply to warn them of the impending destruction.17
"עַד אֲשֶׁר אִם שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב... וְעוֹד בָּהּ עֲשִׂרִיָּה" – These sources disagree regarding both the context of the initial destruction and the identity of the "tenth" who will secondarily be consumed.
  • 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.]
Intended audience of the prophecy
  • 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.
Biblical Parallels

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.

Chronology of the book – This position can maintain chronological order in the book, as it does not assume that this was Yeshayahu's first prophecy.
The vision – Since Hashem is sending Yeshayahu on an especially harsh mission, He reveals Himself at the beginning of the prophecy, giving proper weight to the task. He might appear specifically as a king sitting on His throne to highlight that the decree of destruction is a royal edict not to be changed.
"וְהַבַּיִת יִמָּלֵא עָשָׁן" – Radak suggests that the smoke filling the hall represents Hashem's anger at Israel.  The trembling of the doorposts might be explained similarly, further evidence of the fear instilled by Hashem's wrath.23
"אוֹי לִי כִי נִדְמֵיתִי" – Upon seeing Hashem's anger,24 Yeshayahu cries out, "אוֹי לִי כִי נִדְמֵיתִי," assuming that he, like the rest of Israel, will be destroyed for their sins.25
"וְסָר עֲוֺנֶךָ וְחַטָּאתְךָ תְּכֻפָּר" – Hashem symbolically purifies Yeshayahu, telling him that he need not fear, for any sin of his has been atoned.
"אֶת מִי אֶשְׁלַח... וָאֹמַר הִנְנִי שְׁלָחֵנִי" – Abarbanel suggests that Hashem asked for volunteers for this mission specifically since it was such a difficult one;26 the prophet was to be tasked with telling the people that there was no hope left for them and they should despair of salvation.27
"שִׁמְעוּ שָׁמוֹעַ וְאַל תָּבִינוּ" – 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.28
The decree: "שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב... וְרִחַק י"י אֶת הָאָדָם" – 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.
"וְעוֹד בָּהּ עֲשִׂרִיָּה... כָּאֵלָה וְכָאַלּוֹן אֲשֶׁר בְּשַׁלֶּכֶת מַצֶּבֶת בָּם" – Radak explains that Hashem shares that after ten kings' reigns,29 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.30
Yeshayahu's audience – According to this approach, the target audience of this prophecy is the Northern Kingdom rather than Yehuda.
Biblical parallels – 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.

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.

Mocking of Yeshayahu – This position points to Yeshayahu 5:18-20 as evidence that the nation did not believe in Yeshayahu's prophecies and assumed that they would not be punished for their deeds.31 [There is no explicit evidence in the verses, however, that Yeshayahu therefore refrained from further chastisement.]
Chronology of the book – This position can maintain chronological order in the book, as it does not view Chapter 6 as Yeshayahu's first prophecy.
The vision – Yeshayahu receives a grandiose vision of Hashem on His throne since this is a re-initiation into prophecy and not merely a new message.
"וְהַבַּיִת יִמָּלֵא עָשָׁן" – The smoke might be symbolic of Hashem's anger and disappointment in Yeshayahu for having abandoned his task.
"אוֹי לִי כִי נִדְמֵיתִי" – 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.32
"וְסָר עֲוֺנֶךָ" – Hashem reassures Yeshayahu that he is forgiven and purges him of any guilt.
"אֶת מִי אֶשְׁלַח... וָאֹמַר הִנְנִי שְׁלָחֵנִי" – 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.
"שִׁמְעוּ שָׁמוֹעַ וְאַל תָּבִינוּ' – Hashem's words can be understood as either encouragement or a warning to the prophet:
  • 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 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.
The decree: "עַד אֲשֶׁר אִם שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב" – This position could understand the verses to refer either to the exile of the Ten Tribes, with Yehuda being the remaining "tenth", or to the exile of Yehuda alone, with the "tenth" referring to those who were left behind under Gedalyah.
Biblical Parallels
  • 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 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.

Sources:Abarbanel
The Vision: "יֹשֵׁב עַל כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת הַהֵיכָל" – According to Abarbanel, Hashem's vision was meant to teach Yeshayahu why Uziyahu deserved his punishment.  Uziyahu had sinned both in arrogance and in assuming that there is no individual providence.33 Hashem showed Himself to Yeshayahu in all His grandeur, highlighting how lowly people are compared to God.  Moreover, Hashem pointed out that despite His exalted stature, He still fills the "הֵיכָל", i.e. He is aware of what every individual in the world is doing (and there is individual providence).34
"אוֹי לִי כִי נִדְמֵיתִי... וְסָר עֲוֺנֶךָ" – According to Abarbanel, the word "נִדְמֵיתִי" means "I imagined". Yeshayahu realizes that he has been mistaken in thinking that Uziyahu was undeserving of punishment and cries out that he is sorry that he has imagined injustice where there was none.
"כִּי אִישׁ טְמֵא שְׂפָתַיִם אָנֹכִי" – Yeshayahu is of "impure lips" because he had defended Uziyahu despite the king's guilt.
"וְסָר עֲוֺנֶךָ" – Hashem has the angel place a burning coal on Yeshayahu's lips to both punish him and atone for his sin.
"אֶת מִי אֶשְׁלַח... וָאֹמַר הִנְנִי שְׁלָחֵנִי" – After Yeshayahu is forgiven, he once again receives prophecy.  Yeshayahu volunteers for Hashem's mission to show his willingness to rebuke the people, promising not to defend them (as he had defended Uziyahu) if unwarranted.
The mission: "שִׁמְעוּ שָׁמוֹעַ וְאַל תָּבִינוּ" – Abarbanel claims that Hashem never locks the gates of repentance, and that Hashem is simply telling Yeshayahu in advance that the people will refuse to listen and change.

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.

First prophecies of the book – This position maintains that the book is chronological. The prophecies of chapters 1-5 were relayed during the early part of Uziyahu's reign when the nation sinned in the interpersonal sphere36 and were overcome by arrogance.37 After Uziyahu was struck with tzara'at 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.
Why re-initiate Yeshayahu specifically now? With the change in ruler to the sinful Achaz38 the need for rebuke was renewed and Hashem re-initiated Yeshayahu into prophecy.
The vision – 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.
The punishment – 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.