Yeshayahu's Visions of Mashiach/2

Yeshayahu's Visions of Mashiach

Exegetical Approaches

This topic has not yet undergone editorial review

Overview

Several questions emerge from a reading of Yeshayahu's prophecies in Perek 2 and Perek 11, which bear on our understanding of the meaning of the prophecies and the nature of Yemot HaMashiach: 

1.  Are the prophecies actually about Yemot HaMashiach?  On the one hand, their content seems messianic in nature.  Moreover, Perek 2 is introduced by the phrase “acharit hayamim,” which often has an eschatological connotation.  On the other hand, Perek 11 does not include any such introduction, and interpreting the prophecies to refer to Yemot HaMashiach requires understanding how they fit into the context of the surrounding chapters, in which Yeshayahu prophesies about his own time period.  Interpreting the prophecies to refer to Yeshayahu’s time period, however, requires explaining how their messianic images are an accurate depiction of the historical reality. 

2.  Are the images of these prophecies, particularly those that describe harmony among animals, meant to be understood literally or figuratively?  What vision of Yemot HaMashiach is imparted by these images? 

3.  Yeshayahu 2:1-4 is almost identical to the verses that appear in Mikha 4:1-3.  There is one substantive difference between the prophecies: Mikha (4:5, contiguous to the verses that form the parallel) describes each nation walking in the name of its own god, whereas Yeshayahu prophesies that all of the nations will turn to Hashem (2:2).  Who was the original author of the parallel verses, and how does this parallel contribute to our understanding of the content of Yeshayahu’s prophecies?  How are we meant to understand the difference between the prophecies? 

The Prophecies Describe Yemot HaMashiach

This approach interprets both Perek 2 and Perek 11 in Sefer Yeshayahu, as well as the parallel verses in Mikha Perek 4, as prophecies about Yemot HaMashiach.  The approach subdivides as to whether to understand the prophecies literally or allegorically, and 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.

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 “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, 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)
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, 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)

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: 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) R. Yosef Kara, 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: 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. (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.