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<h1>Yeshayahu's Visions of Mashiach</h1> | <h1>Yeshayahu's Visions of Mashiach</h1> | ||
<div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | <div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | ||
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| + | <category>The Prophecies Describe Yemot HaMashiach | ||
| + | <point><b>Meaning of “acharit hayamim”</b> – This approach understands the phrase “acharit hayamim” (2:2) as a reference to the time of Mashiach.</point> | ||
| + | <point><b>Messianic Imagery</b> – The descriptions of world peace (e.g. 2:4) and universal acceptance of Hashem (e.g. 2:2) are understood to refer to the qualities of Yemot haMashiach. </point> | ||
| + | <point><b>Literal or Allegorical?</b> A) The images of peace among predatory and non-predatory animals (11:6-8) are meant to be understood literally. (Ramban, Radak, Metzudat David, R. Yosef Kara, Malbim, Abarbanel)<br/><br/>This interpretation reads the verses in the most straightforward way possible.  Radak notes an additional textual support for the literal approach: 11:9 states that the vision will take place in “har kodshi” (Eretz Yisrael).  Since Yemot HaMashiach 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.  The literal interpretation of these prophecies represents a vision of Yemot HaMashiach that includes far-reaching changes in the functioning of the natural world; peace and harmony will exist not only among human beings, but in nature as well.  <br/><br/>B) The images of peace among animals are meant to be understood allegorically. (Ibn Ezra, Rambam [Moreh Nevukhim 3:11, Hilkhot Melakhim 12:1])<br/>These commentators interpret the verses as allegorically describing harmony among the powerful and vulnerable of society.  Yemot HaMashiach 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. </point> | ||
| + | <point><b>How Could Such a Supernatural Transformation (11:6-8) Occur?</b> A) These images do not represent a supernatural transformation, but a return to the original state of the world.  (Ramban Vayikra 26:6, Radak) <br/>During Yemot haMashiach, 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.<br/><br/>B) 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)<br/><br/>C) No supernatural transformation will occur, as the verses are meant to be interpreted allegorically. (Ibn Ezra, Rambam, Shadal) </point> | ||
| + | <point><b>Relevance to Yeshayahu’s Era</b> – A) The miracles of Chizkiyahu’s reign are to be perceived in light of the miracles of the future redemption. (Radak, Metzudat David) <br/>One shouldn’t be surprised by the miracles associated with Chizkiyahu, such as the fall of Sancheriv, because during Yemot Hamashiach even greater miracles,  such as the ingathering of the exiles, will be performed through the family of Chizkiyahu.<br/><br/>B)  Yeshayahu’s rebuke of the Jewish people forms the context for the prophecy about Mashiach:  <br/>1) Rashi (2:2): Redemption will come after the sinners, rebuked by Yeshayahu, cease. <br/>2) Malbim:  The prophecies about Mashiach form part of Yeshayahu’s rebuke of his people.  Am Yisrael is choosing to learn from the ways of other nations, but in the end of days all of the nations will seek Hashem.  As such, the Jewish people should turn to Hashem immediately.  The reason that the prophecies are introduced as relating to Yehuda and Yerushalayim, even though their messianic content relates to the whole world, is that they are intended as rebuke for the Jewish people during Yeshayahu’s time. <br/>3) Abarbanel: 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.<br/><br/>C)  After prophesying about the kingdom of Yehuda, Yeshayahu addresses the future of the other ten tribes.<br/>1) Rashi (11:1): After mentioning the fall of Sanheriv, Yeshayahu prophesies what will happen to the ten that remain in exile.  They will return during Yemot Hamashiach. <br/>2) Malbim: From the time that Sanheriv initiated the exile, the prophets began to foretell the future redemption.  Since the redemption from Sanheriv only included the people of Yehuda, the prophets saw fit to address the destiny of the rest of Am Yisrael.</point> | ||
| + | <point><b>Relationship of Mikha’s prophecy to Yeshayahu</b> – The commentators who understand Yeshayahu 2:1-4 to refer to Mashiach also interpret Mikha 4:1-3 as referring to Mashiach. (Targum Yonatan, Ibn Ezra, Radak, Abarbanel, Metzudat David, Malbim)  <br/><br/>A) Abarbanel: Yeshayahu was the first to receive this prophecy, as indicated by the phrase הדבר אשר חזה ישעיהו; Mikha, by contrast, doesn’t include such language. Mikha received a prophecy with the same content and quoted Yeshayahu’s words to express it.  The ideas are the same; any differences are insignificant or represent Mikha’s attempt to explain the prophecy. (Similarly, Abarbanel suggests that David in תהלים קלה borrowed a verse from Moshe in דברים לב:לו.)  As to the difference between the prophecies, Abarbanel interprets Mikha 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 Yemot Hamashiach.  <br/><br/>B) Rav Yoel Bin-Nun (מלכים, נביאים ומקורות חיצוניים שיעור מספר 4 הבעיות החברתיות בתקופת חזקיהו ודמות המשיח בישעיהו ומיכה):  Perhaps the difference between the prophecies indicates that Mikha’s vision of Yemot Hamashiach differs somewhat from Yeshayahu’s.  Mikha’s prophecy may suggest that all of the nations will accept Hashem and Judaism in a political sense during yemot haMashiach, but will continue to follow their own religions on a personal level.  </point> | ||
| + | </category> | ||
| + | </approaches> | ||
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Version as of 01:18, 10 December 2020
Yeshayahu's Visions of Mashiach
Exegetical Approaches
The Prophecies Describe Yemot HaMashiach
Meaning of “acharit hayamim” – This approach understands the phrase “acharit hayamim” (2:2) as a reference to the time of Mashiach.
Messianic Imagery – The descriptions of world peace (e.g. 2:4) and universal acceptance of Hashem (e.g. 2:2) are understood to refer to the qualities of Yemot haMashiach.
Literal or Allegorical? A) The images of peace among predatory and non-predatory animals (11:6-8) are meant to be understood literally. (Ramban, Radak, Metzudat David, R. Yosef Kara, Malbim, Abarbanel)
This interpretation reads the verses in the most straightforward way possible. Radak notes an additional textual support for the literal approach: 11:9 states that the vision will take place in “har kodshi” (Eretz Yisrael). Since Yemot HaMashiach 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. The literal interpretation of these prophecies represents a vision of Yemot HaMashiach that includes far-reaching changes in the functioning of the natural world; peace and harmony will exist not only among human beings, but in nature as well.
B) The images of peace among animals are meant to be understood allegorically. (Ibn Ezra, Rambam [Moreh Nevukhim 3:11, Hilkhot Melakhim 12:1])
These commentators interpret the verses as allegorically describing harmony among the powerful and vulnerable of society. Yemot HaMashiach 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 interpretation reads the verses in the most straightforward way possible. Radak notes an additional textual support for the literal approach: 11:9 states that the vision will take place in “har kodshi” (Eretz Yisrael). Since Yemot HaMashiach 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. The literal interpretation of these prophecies represents a vision of Yemot HaMashiach that includes far-reaching changes in the functioning of the natural world; peace and harmony will exist not only among human beings, but in nature as well.
B) The images of peace among animals are meant to be understood allegorically. (Ibn Ezra, Rambam [Moreh Nevukhim 3:11, Hilkhot Melakhim 12:1])
These commentators interpret the verses as allegorically describing harmony among the powerful and vulnerable of society. Yemot HaMashiach 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.
How Could Such a Supernatural Transformation (11:6-8) Occur? A) These images do not represent a supernatural transformation, but a return to the original state of the world. (Ramban Vayikra 26:6, Radak)
During Yemot haMashiach, 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.
B) 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)
C) No supernatural transformation will occur, as the verses are meant to be interpreted allegorically. (Ibn Ezra, Rambam, Shadal)
During Yemot haMashiach, 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.
B) 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)
C) No supernatural transformation will occur, as the verses are meant to be interpreted allegorically. (Ibn Ezra, Rambam, Shadal)
Relevance to Yeshayahu’s Era – A) The miracles of Chizkiyahu’s reign are to be perceived in light of the miracles of the future redemption. (Radak, Metzudat David)
One shouldn’t be surprised by the miracles associated with Chizkiyahu, such as the fall of Sancheriv, because during Yemot Hamashiach even greater miracles, such as the ingathering of the exiles, will be performed through the family of Chizkiyahu.
B) Yeshayahu’s rebuke of the Jewish people forms the context for the prophecy about Mashiach:
1) Rashi (2:2): Redemption will come after the sinners, rebuked by Yeshayahu, cease.
2) Malbim: The prophecies about Mashiach form part of Yeshayahu’s rebuke of his people. Am Yisrael is choosing to learn from the ways of other nations, but in the end of days all of the nations will seek Hashem. As such, the Jewish people should turn to Hashem immediately. The reason that the prophecies are introduced as relating to Yehuda and Yerushalayim, even though their messianic content relates to the whole world, is that they are intended as rebuke for the Jewish people during Yeshayahu’s time.
3) Abarbanel: 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.
C) After prophesying about the kingdom of Yehuda, Yeshayahu addresses the future of the other ten tribes.
1) Rashi (11:1): After mentioning the fall of Sanheriv, Yeshayahu prophesies what will happen to the ten that remain in exile. They will return during Yemot Hamashiach.
2) Malbim: From the time that Sanheriv initiated the exile, the prophets began to foretell the future redemption. Since the redemption from Sanheriv only included the people of Yehuda, the prophets saw fit to address the destiny of the rest of Am Yisrael.
One shouldn’t be surprised by the miracles associated with Chizkiyahu, such as the fall of Sancheriv, because during Yemot Hamashiach even greater miracles, such as the ingathering of the exiles, will be performed through the family of Chizkiyahu.
B) Yeshayahu’s rebuke of the Jewish people forms the context for the prophecy about Mashiach:
1) Rashi (2:2): Redemption will come after the sinners, rebuked by Yeshayahu, cease.
2) Malbim: The prophecies about Mashiach form part of Yeshayahu’s rebuke of his people. Am Yisrael is choosing to learn from the ways of other nations, but in the end of days all of the nations will seek Hashem. As such, the Jewish people should turn to Hashem immediately. The reason that the prophecies are introduced as relating to Yehuda and Yerushalayim, even though their messianic content relates to the whole world, is that they are intended as rebuke for the Jewish people during Yeshayahu’s time.
3) Abarbanel: 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.
C) After prophesying about the kingdom of Yehuda, Yeshayahu addresses the future of the other ten tribes.
1) Rashi (11:1): After mentioning the fall of Sanheriv, Yeshayahu prophesies what will happen to the ten that remain in exile. They will return during Yemot Hamashiach.
2) Malbim: From the time that Sanheriv initiated the exile, the prophets began to foretell the future redemption. Since the redemption from Sanheriv only included the people of Yehuda, the prophets saw fit to address the destiny of the rest of Am Yisrael.
Relationship of Mikha’s prophecy to Yeshayahu – The commentators who understand Yeshayahu 2:1-4 to refer to Mashiach also interpret Mikha 4:1-3 as referring to Mashiach. (Targum Yonatan, Ibn Ezra, Radak, Abarbanel, Metzudat David, Malbim)
A) Abarbanel: Yeshayahu was the first to receive this prophecy, as indicated by the phrase הדבר אשר חזה ישעיהו; Mikha, by contrast, doesn’t include such language. Mikha received a prophecy with the same content and quoted Yeshayahu’s words to express it. The ideas are the same; any differences are insignificant or represent Mikha’s attempt to explain the prophecy. (Similarly, Abarbanel suggests that David in תהלים קלה borrowed a verse from Moshe in דברים לב:לו.) As to the difference between the prophecies, Abarbanel interprets Mikha 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 Yemot Hamashiach.
B) Rav Yoel Bin-Nun (מלכים, נביאים ומקורות חיצוניים שיעור מספר 4 הבעיות החברתיות בתקופת חזקיהו ודמות המשיח בישעיהו ומיכה): Perhaps the difference between the prophecies indicates that Mikha’s vision of Yemot Hamashiach differs somewhat from Yeshayahu’s. Mikha’s prophecy may suggest that all of the nations will accept Hashem and Judaism in a political sense during yemot haMashiach, but will continue to follow their own religions on a personal level.
A) Abarbanel: Yeshayahu was the first to receive this prophecy, as indicated by the phrase הדבר אשר חזה ישעיהו; Mikha, by contrast, doesn’t include such language. Mikha received a prophecy with the same content and quoted Yeshayahu’s words to express it. The ideas are the same; any differences are insignificant or represent Mikha’s attempt to explain the prophecy. (Similarly, Abarbanel suggests that David in תהלים קלה borrowed a verse from Moshe in דברים לב:לו.) As to the difference between the prophecies, Abarbanel interprets Mikha 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 Yemot Hamashiach.
B) Rav Yoel Bin-Nun (מלכים, נביאים ומקורות חיצוניים שיעור מספר 4 הבעיות החברתיות בתקופת חזקיהו ודמות המשיח בישעיהו ומיכה): Perhaps the difference between the prophecies indicates that Mikha’s vision of Yemot Hamashiach differs somewhat from Yeshayahu’s. Mikha’s prophecy may suggest that all of the nations will accept Hashem and Judaism in a political sense during yemot haMashiach, but will continue to follow their own religions on a personal level.
