Yeshayahu's Visions of Mashiach/2

Yeshayahu's Visions of Mashiach

Exegetical Approaches

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Overview

Commentators take three general approaches to the fundamental questions of Yeshayahu 2:1-4 and Yeshayahu 11.  Many commentators understand both prophecies, as well as the parallel verses in Mikhah 4:1-3, to refer to the Messianic era, but dispute whether the Messianic images of these prophecies should be interpreted literally or figuratively.  Commentators offer various interpretations of how these Messianic prophecies fit into the context of Yeshayahu's other prophecies. 

Other commentators understand both prophecies as describing the reign of Chizkiyahu, noting that the surrounding prophecies of Sefer Yeshayahu relate to Yeshayahu's own time period.  They interpret the Messianic images of the prophecies as allegorical descriptions of Chizkiyahu's reign.  As they do not understand Yeshayahu 2:1-4 as a reference to the Messianic era, they also do not read Mikhah 4:1-3 as Messianic.

A third approach is found among commentators who interpret Yeshayahu 2:1-4 and Mikhah 4:1-3 as Messianic (because of the phrase "אַחֲרִ֣ית הַיָּמִ֗ים"), but understand Yeshayahu 11 as a prophecy about Chizkiyahu's reign.  These commentators read the images of Yeshayahu 11 as allegorical descriptions of Chizkiyahu's successful era.  

The Prophecies Describe the Messianic Era

The prophecies of both Yeshayahu 2:1-4 and Yeshayahu 11, as well as the parallel verses in Mikhah 4:1-3, refer to the Messianic era.

Sources:Targum YonatanYeshayahu 11:1About Targum Yonatan (Neviim), RashiYeshayahu 2:2Yeshayahu 11:1Yeshayahu 11:11Yeshayahu 11:13About R. Shelomo Yitzchaki, Ibn EzraYeshayahu 2:2Yeshayahu 11:1Yeshayahu 11:6Mikhah First Commentary 4:1About R. Avraham ibn Ezra, RambamHilkhot Melakhim 12:1Moreh Nevukhim 3:11About R. Moshe b. Maimon, RambanVayikra 26:6About R. Moshe b. Nachman, RadakYeshayahu 2:1-2Yeshayahu 11:1Yeshayahu 11:6Mikhah 4:1About R. David Kimchi, R. Yosef KaraYeshayahu 2:1Yeshayahu 11:1About R. Yosef Kara, AbarbanelYeshayahu 2Yeshayahu 11Mikhah 4About R. Yitzchak Abarbanel, Metzudat DavidMetzudat David Yeshayahu 2:2Metzudat David Yeshayahu 11:1Metzudat David Yeshayahu 11:6Metzudat David Mikhah 4:1About R. David Altschuler, MalbimYeshayahu Beur HaInyan 2:1Yeshayahu Beur HaInyan 2:2Yeshayahu Beur HaInyan 11:6Yeshayahu Beur HaInyan 11:7Yeshayahu Beur HaInyan 11:8Yeshayahu Beur HaInyan 11:9Mikhah Beur HaInyan 4:1About R. Meir Leibush Weiser

Meaning of “אַחֲרִית הַיָּמִים” – This approach understands the phrase "אַחֲרִית הַיָּמִים" as a reference to the time of Mashiach.

Messianic imagery – The descriptions of world peace (e.g. 2:4), universal acceptance of Hashem (e.g. 2:2) and ingathering of exiles (e.g. 11:11-12) are understood to refer to the qualities of the Messianic era.

Literal or allegorical? This approach subdivides as to whether to understand the prophecies literally or allegorically, which has significant ramifications for how one envisions the Messianic era:

• Literal – Some commentators¹ suggest that the images of peace among predatory and non-predatory animals (11:6-8) are meant to be understood literally, reading the verses in the most straightforward way possible.²  This literal interpretation of these prophecies represents a vision of the Messianic era that includes far-reaching changes in the functioning of the natural world; peace and harmony will be so profound and universal as to exist not only among human beings, but in nature as well. 
• Allegorical – Ibn Ezra and Rambam,³ in contrast, suggest that the images of peace among animals are meant to be understood figuratively.  They interpret the verses as allegorically describing harmony among the powerful and vulnerable of society.  The Messianic era will be characterized by the qualities described in Yeshayahu’s prophecies, such as world peace, Jewish monarchy over Eretz Yisrael, and universal acceptance of Hashem’s authority, but not by a change in the functioning of the natural world.  This approach is consistent with Rambam's philosophical rationalism which leads him to seek interpretations that minimize the miraculous and are consistent with human reason.  

How could such a supernatural transformation (11:6-8) occur? The commentators who interpret the verses literally must explain how such a supernatural transformation can occur.  They offer one of two approaches:

• While the verses describe a change in natural law as it functions currently, this simply represents a return to the original state of the world (Ramban, Radak).  During the Messianic era, the world will return to the state of perfection that existed at the creation of the world, when animals did not prey on each other.
• The widespread knowledge of Hashem among human beings will be so profound that it will even have a metaphysical impact on animals, who lack reason (Metzudat David, Malbim).

Relevance to Yeshayahu’s Era – Commentators offer a variety of suggestions as to how Yeshayahu's prophecies about Mashiach fit into the context of his prophecies about his own time period:

• Comparison of the two eras – Radak⁴ suggest that the juxtaposition of the messianic prophecies with those regarding Chizkiyahu teach that the miracles of Chizkiyahu’s reign are to be perceived in light of the miracles of the future redemption.  One shouldn’t be surprised by the miracles associated with Chizkiyahu, such as the fall of Sancheriv, because Mashiach (from the family of Chizkiyahu) will perform even greater miracles, such as the ingathering of the exiles.
• Rebuke as backdrop for Messianic prophecies – Others suggest that Yeshayahu’s rebuke of the Jewish people in the surrounding chapters forms the context for the prophecy about Mashiach:
• Rashi claims the placement of the prophecies teaches that redemption will come only after the sinners, rebuked by Yeshayahu, cease.
• Malbim notes that the prophecies about Mashiach form part of Yeshayahu’s rebuke of his people.  Since, in the end of days, all of the nations will seek Hashem, it is appropriate for the Jewish people to do so immediately, rather than continue to imitate the other nations.⁵ 
• R. Yosef Kara and Abarbanel, in contrast, assert that after foretelling destruction and punishment, Yeshayahu includes an element of solace by prophesying that there remains a root underground that will give forth the shoot of Yishai and lead to the coming of Mashiach.

• Addressing the fate of the ten tribes – Rashi and Malbim further suggest that after prophesying about the kingdom of Yehuda, Yeshayahu addresses the future of the other ten tribes.  As they did not share in the salvation from Sancheriv, and were exiled, Yeshayahu prophesies their return during the Messianic era.  

Relationship to Mikhah's Prophecy – Most of these commentators⁶ also understand Mikhah 4:1-3 as referring to Mashiach. 

• Abarbanel addresses the question of the authorship of the prophecy, concluding that Yeshayahu was the first to receive it, as indicated by the phrase "הַדָּבָר֙ אֲשֶׁ֣ר חָזָ֔ה יְשַֽׁעְיָ֖הוּ בֶּן־אָמ֑וֹץ‎⁷.  He notes that the ideas of the two prophecies are the same, and any differences are insignificant or represent Mikhah’s attempt to explain the prophecy that they both received. As to the apparent discrepancy regarding acceptance of Hashem as god, Abarbanel interprets Mikhah 4:5 to mean that the nations will recall that, in the past, they walked in the ways of their own gods, but no longer do so during the Messianic era. 
• Rav Yoel Bin-Nun,⁸ in contrast, suggests that the differences between the prophecies may indicate that Mikhah’s vision of the Messianic era differs somewhat from Yeshayahu’s.  Perhaps Mikhah’s prophecy suggests that all of the nations will accept Hashem and Judaism in a political sense during the Messianic era, but will continue to follow their own religions on a personal level.⁹

The Prophecies Describe Chizkiyahu'S Era

The prophecies in Yeshayahu 2:1-4 and Yeshayahu 11 speak of the reign of Chizkiyahu, during Yeshayahu's own time.

Sources:R. Yosef ibn KaspiYeshayahu 2:1Yeshayahu 2:4Yeshayahu 11:1Mikhah 4:1About R. Yosef ibn Kaspi

Meaning of "אַחֲרִית הַיָּמִים" – Ibn Kaspi believes that all of the expressions that appear in Yeshayahu 2:1-4 and Yeshayahu 11 can be understood to refer to Chizkiyahu and his era, including the phrase “אַחֲרִית הַיָּמִים.” In his view, “אַחֲרִית הַיָּמִים” does not have a specifically eschatological connotation.  This interpretation of "חֲרִית הַיָּמִים" is borne out by Devarim 31:29, which seems to use this phrase to refer to a time in the future that is not specifically Messianic.¹⁰  It is also consistent with Ibn Kaspi's understanding of Bemidbar 24:14.

Messianic Imagery – Ibn Kaspi interprets the seeming Messianic imagery of these prophecies to refer to the time of Chizkiyahu. For example, Yeshayahu 2:4 means that Chizkiyahu’s time would be so peaceful and prosperous that there would be no need to study warfare.. Similarly, Yeshayahu 11:2 describes Chizkiyahu’s wisdom and fairness in leadership.

Literal or Allegorical? Ibn Kaspi understands the images of these prophecies allegorically, as reflecting the peace and prosperity of Chizkiyahu’s time period. [As there was no miraculous overturning of nature in Chizkiyahu's time, he cannot read them literally.]

Relevance to Yeshayahu’s Era – Ibn Kaspi is motivated by the context in which the prophecies appear.  He believes that Yeshayahu’s prophecies in these two chapters, like the surrounding prophecies, concern his own time period.

Relationship to Mikhah – Ibn Kaspi interprets Mikhah 4:1-3 as referring to the building of the Second Beit Hamikdash. In his view, both the prophecies of Yeshayahu and of Mikhah describe events during the proximate historical time period of the prophets. As he understands the two books to be speaking of separate events, the difference between the prophecies is not problematic.  He must, however, account for the similarity in language, which is particularly surprising if the two prophecies are unconnected.  He resolves this problem by explaining that experiences of salvation at different points in history share similarities and may be expressed in the same terms.¹¹

Split Between Chapters 2 and 11

Yeshayahu 2:1-4 describes the era of the Mashiach but Yeshayahu 11 depicts the reign of Chizkiyahu.

Sources:perhaps R. Moshe Ibn ChiquitillaYeshayahu 11:1Yeshayahu 11:2Yeshayahu 11:10About R. Avraham ibn Ezra,¹² Shadal Yeshayahu 2:2Yeshayahu 11:1Yeshayahu 11:6About R. Shemuel David Luzzatto

Meaning of “אַחֲרִית הַיָּמִים” – This approach assumes that the phrase “אַחֲרִית הַיָּמִים” refers to the Messianic era.  Therefore, they interpret Yeshayahu 2:1-4 as describing Mashiach, but suggest that Yeshayahu 11 may describe Chizkiyahu, since it lacks such a phrase to indicate a transition from the prophecies about Yeshayahu’s own time period.

Messianic Imagery – The Messianic imagery of Yeshayahu 2:1-4 indeed refers to Mashiach.  However, the imagery of Yeshayahu 11 is understood allegorically to refer to Chizkiyahu. Shadal offers three explanations of how the prophecies of Yeshayahu 11 can be understood to refer to the historical time period of Chizkiyahu, even though we do not have a historical record of such events taking place during his reign:  

• Prophecies often contain promises that are hyperbolic and poetic.
• Perhaps some positive events took place during the time of Chizkiyahu that were not recorded because the historical record often focuses on the calamitous rather than the peaceful aspects of history.
• Some of Hashem’s promises of salvation may not have come to pass because, notwithstanding Chizkiyahu’s righteousness, the people were undeserving.

Textual Supports

• "בְּכׇל הַר קׇדְשִׁי" – Shadal points to Yeshayahu 11:9 as a textual proof that the chapter refers to Chizkiyahu rather than Mashiach.  The verse foretells peace in all of “הַ֣ר קָדְשִׁ֑י” (Eretz Yisrael). Since the Messianic era will be characterized by worldwide peace that is not limited to Israel, Shadal suggests that this verse indicates that the prophecy describes the peaceful reign of Chizkiyahu.
• Ingathering exiles – Though, at first glance, the description of the ingathering of exiles in 11:11 is difficult for this position as it speaks of exiles from many countries, Shadal notes that it can be understood to refer to the exile of the 10 tribes to Assyria and to other lands where they were subsequently scattered.
• Leadership of Chizkiyahu  – Ibn Ezra notes that according to R. Moshe Ibn Chiquitilla, the descriptions of leadership in Yeshayahu 11 need not refer to the Mashiach as they were true of Chizkiyahu as well.  For instance, the description "רוּחַ עֵצָה וּגְבוּרָה" finds its parallel in Divrei HaYamim II 32:5, and the depiction of non-Jews seeking him ("אֵלָיו גּוֹיִם יִדְרֹשׁוּ") might refer to the messengers of Bavel of whom it is said that they arrived, "לִדְרֹשׁ הַמּוֹפֵת" .

Literal or Allegorical? These commentators interpret the images of peace among predatory and non-predatory animals allegorically, as referring to harmony among the powerful and vulnerable of society.

Relevance to Yeshayahu's Era

• Shadal relates the Messianic prophecy of Yeshayahu 2:1-4 to Yeshayahu’s era by reading it as an introduction to Yeshayahu’s rebuke of his people. Since, in the future, all nations will accept Hashem’s kingship, it is appropriate for the Jewish people to do so immediately. Shadal further notes that the Prophets often focused on the theme of universal acceptance of Hashem during the Messianic era in order to motivate the Jewish people to repent.¹³
• Shadal interprets Yeshayahu 11 as describing Chizkiyahu’s reign, since he does not think that Yeshayahu would begin prophesying about an event in the distant future without any introduction to indicate a transition in the topic of his prophecy.

Relevance of Mikhah's Prophecy – Shadal believes that the language of the parallel prophecies is more typical of Sefer Yeshayahu than of Sefer Mikhah (for example, beginning with an image and then explaining it), and therefore concludes that Yeshayahu was the original author of the verses.¹⁴  While he does not address the difference between the two prophecies, the answers offered by Abarbanel and R. Yoel Bin-Nun are as applicable for this approach as for the first.

¹ See Ramban, the first opinion in Radak, Metzudat David, Malbim, and Abarbanel.

² Radak notes a textual support for the literal approach: 11:9 states that there will be no destruction or violence "בְּכָל־הַ֣ר קָדְשִׁ֑י” (in Eretz Yisrael). Since the Messianic era will be characterized by worldwide peace, not limited to Eretz Yisrael, Radak takes this prophecy to mean that Eretz Yisrael will enjoy peace among animals as an added level of protection and blessing.

³ See also the second approach brought by Radak.

⁴ See also Metzudat David.

⁵ The prophecies are introduced as relating to Yehuda and Yerushalayim, even though their Messianic content relates to the whole world, because they are intended as rebuke for the Jewish people during Yeshayahu’s time.

⁶ See Ibn Ezra, Radak, Abarbanel, Metzudat David, and Malbim.

⁷ Mikhah, by contrast, doesn’t include such language. In Abarbanel's view, Mikhah received a similar prophecy and adopted Yeshayahu's words to express it.  Similarly, Abarbanel suggests that David in Tehillim 135:14 borrowed a verse from Moshe in Devarim 32:36.

⁸ See his article, "הבעיות החברתיות בתקופת חזקיהו ודמות המשיח בישעיהו ומיכה".

⁹ Rav Yoel Bin-Nun also cites Abarbanel's interpretation as an alternative suggestion.

¹⁰ See the explanation of R. David Zvi Hoffmann there.

¹¹ Ibn Kaspi further suggests that the nature of salvation described by both Yeshayahu and Mikhah is also similar to the salvation that will be experienced during the building of the third Beit Hamikdash and that characterized the victory of the Chashmonaim.

¹² As R. Moshe Ibn Chiquitilla’s approach is cited and developed by Ibn Ezra only on Yeshayahu 11, it is unclear what he maintained about Chapter 2.  As Ibn Ezra does not bring his approach as an alternative reading to the Messainic interpretation of Chapter 2, it is possible that he too agreed that the prophecy there was Messianic.

¹³ Shadal notes that Chumash does not dwell on the Messianic idea, since it was psychologically important during that period for the Jewish people to view monotheism as a special gift.  However, the spiritual needs of the people had changed by the time of the Prophets.

¹⁴ Shadal considers the possibilities that the prophecy was authored by a previous, anonymous prophet from whom both Mikha and Yeshayahu borrowed; that it was authored originally by Mikha; and that it was authored originally by Yeshayahu, before concluding that he favors the third approach.