Yeshayahu's Visions of Mashiach/2

Yeshayahu's Visions of Mashiach

Exegetical Approaches

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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 Mikhah 4:1-3.  There is one substantive difference between the prophecies: Mikhah (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 the 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 Mikhah 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 Sancheriv initiated the exile, the prophets began to foretell the future redemption.  Since the redemption from Sancheriv only included the people of Yehuda, the prophets saw fit to address the destiny of the rest of Am Yisrael.

Relationship to Mikhah's Prophecy – The commentators who understand Yeshayahu 2:1-4 to refer to Mashiach also interpret Mikhah 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 "hadavar asher chazah Yeshayahu"; Mikhah, by contrast, doesn’t include such language. Mikhah 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 Tehillim 135:14 borrowed a verse from Moshe in Devarim 32:36.)  As to the difference between the prophecies, 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 Yemot Hamashiach.  

B) Rav Yoel Bin-Nun:  Perhaps the difference between the prophecies indicates that Mikhah’s vision of Yemot Hamashiach differs somewhat from Yeshayahu’s.  Mikhah’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 level¹.

The Prophecies Describe Chizkiyahu

This approach understands the prophecies in Yeshayahu Perek 2 and Perek 11 as referring to the reign of Chizkiyahu, during Yeshayahu's own time.  The messianic imagery is understood allegorically to describe the peace and prosperity during Chizkiyahu's reign.  The parallel prophecy in Mikhah is also interpreted as referring to events closer in time to the historical period of the prophet.

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

Meaning of "acharit hayamim" – Ibn Kaspi believes that all of the expressions that appear in Yeshayahu 2 and 11 can be understood to refer to Chizkiyahu, including the phrase “acharit hayamim.” In his view, “acharit hayamim” does not have a specifically eschatological connotation.

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

Relevance to Yeshayahu’s Era – Ibn Kaspi is motivated by the context in which Perakim 2 and 11 appear.  He believes that Yeshayahu’s prophecies concern his own time period.

Relationship to Mikhah – Ibn Kaspi interprets Mikhah as referring to the building of the Second Beit Hamikdash. He thus reads both the prophecy of Yeshayahu 2 and the parallel prophecy in Mikhah as describing events during the proximate historical time period of the prophets. He explains the similarity in language by suggesting 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. In other words, the experiences of salvation at different points in history share similarities and thus may be expressed in the same terms.

Perek 2 Describes Mashiach But Perek 11 May Describe Chizkiyahu

This approach interprets Perek 2 as describing Mashiach because of the explicit reference to "acharit hayamim," but interprets Perek 11 as referring to the reign of Chizkiyahu.  Commentators offer explanations of how the messianic imagery of Perek 11 can be understood as describing Chizkiyahu's reign.  The verses in Mikhah, which parallel Perek 2, are similarly understood as messianic prophecies.

Sources:R. Moshe Ibn ChiquitillaYeshayahu 11:1Yeshayahu 11:2Yeshayahu 11:10About R. Avraham ibn Ezra², Shadal Yeshayahu 2:2Yeshayahu 11:1Yeshayahu 11:6About R. Shemuel David Luzzatto

Meaning of “acharit hayamim” – “Acharit hayamim” refers to Yemot haMashiach.  Therefore, these commentators interpret Perek 2 as describing Mashiach, but suggest that Perek 11 may describe Chizkiyahu, since it lacks such a phrase to indicate a transition from prophecies about Yeshayahu’s time period.

Messianic Imagery – The messianic imagery of Perek 2 indeed refers to Mashiach.  However, the imagery of Perek 11 is understood allegorically to refer to Chizkiyahu. 
Shadal suggests three explanations of how the prophecies of Perek 11 can be understood to refer to the historical time period of Chizkiyahu: 
a) prophecies often contain promises that are hyperbolic and poetic
b) perhaps some positive events took place during the time of Chizkiyahu that were not recorded because history often focuses more on the calamitous than on the peaceful aspects of history
c) some of Hashem’s promises of salvation may not have come to pass because, notwithstanding Chizkiyahu’s righteousness, the people were undeserving.  

Shadal understands 11:11 as referring to the exile of the 10 tribes to Ashur (subsequently, some were scattered or chose to go to other lands as well).

Shadal further suggests a textual proof that Perek 11 refers to Chizkiyahu rather than Mashiach.  Yeshayahu 11:9 foretells peace in all of “har kodshi” (Eretz Yisrael).  Since Yemot HaMashiach will be characterized by worldwide peace that is not limited to Eretz Yisrael, Shadal suggests that this verse indicates that the prophecy describes the peaceful reign of Chizkiyahu.    

Ibn Ezra notes that some of the descriptions of leadership in Perek 11 may be applied to Chizkiyahu, such as strength (see Divrei Hayamim II 32:5).

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 Perek 2 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 Am Yisrael to do so immediately.  Shadal further notes that the Chumash does not dwell on the Messianic idea, although Moshe sometimes hinted to it and communicated it to those who were close to him.  During the time period of Chumash, it was important for the Jewish people to view monotheism as a special gift, rather than to focus on the universal dimensions of Judaism’s religious vision.  However, by the time of the Prophets, the needs of the people had changed; the vision of universal acceptance of Hashem during Yemot HaMashiach could motivate Am Yisrael to do Teshuvah.  

Shadal interprets Perek 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 raises the possibilities that the prophecy was authored by a previous, anonymous prophet from whom both Mikhah and Yeshayahu borrowed; that it was authored originally by Mikhah; and that it was authored originally by Yeshayahu.  He concludes that the language is more similar to Yeshayahu’s language than to Mikhah’s (for example, beginning with an image and then explaining it) and therefore favors the third approach.

¹ Rav Yoel Bin-Nun also cites Abarbanel's interpretation as an alternative suggestion. 

² R. Moshe Ibn Chiquitilla’s approach is cited and developed by Ibn Ezra, but Ibn Ezra himself reads both chapters as prophecies about Yemot Hamashiach because 11:11 contains a comparison to the redemption from Egypt. In his view, this would not be an accurate description of the redemption of Bayit Sheni, which did not include all Jews.