Difference between revisions of "Yeshayahu's Mission in Chapter 6/2"
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<li><b>Thematic order preferred</b> – 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.</li> | <li><b>Thematic order preferred</b> – 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.</li> | ||
</ul></point> | </ul></point> | ||
− | <point><b>"בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ"</b> – 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 <i>during</i> the reign of Uziyahu.  These commentators offer various solutions to the problem:<br/> | + | <point><b>"בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ"</b> – 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 <a href="Yeshayahu1-1" data-aht="source">Yeshayahu 1:1</a> which states that Yeshayahu prophesied <i>during</i> the reign of Uziyahu.  These commentators offer various solutions to the problem:<br/> |
<ul> | <ul> | ||
<li><b>Metaphoric death</b> – Rashi and Rid suggest that the phrase "בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ" refers to the year when Uziyahu was struck with <i>tzara'at</i> and metaphorically died,<fn>They claim that "המצורע חשוב במת".  The Biur, instead, suggests that once Uziyahu was stuck with <i>tzara'at</i> and lost his rule to his son it was as if he died.</fn> 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.</li> | <li><b>Metaphoric death</b> – Rashi and Rid suggest that the phrase "בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ" refers to the year when Uziyahu was struck with <i>tzara'at</i> and metaphorically died,<fn>They claim that "המצורע חשוב במת".  The Biur, instead, suggests that once Uziyahu was stuck with <i>tzara'at</i> and lost his rule to his son it was as if he died.</fn> 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.</li> | ||
<li><b>Initiated in the year prior to Uziyahu's death</b> – Ibn Ezra, instead, points out that the verse speaks of the <b>year </b>(not the day) of Uziyahu's death.<fn>See, though, N. Meshal, "חזון הכסא והשרפים – נבואת ההפקדה של ישעיהו," Beit MIkra 48:4 (2003): 345-366, who questions this reading, pointing to the similar heading in Yeshayahu 14:28, "בִּשְׁנַת מוֹת הַמֶּלֶךְ אָחָז".  From context, this appears to refer to the year after Achaz' death as the following verses speak of Achaz as having already died: "אַל תִּשְׂמְחִי פְלֶשֶׁת כֻּלֵּךְ כִּי נִשְׁבַּר שֵׁבֶט מַכֵּךְ."  If so, it would seem that Yeshayahu 6:1 also speaks of the days after Uziyahu's death.</fn> As such, Yeshayahu could have received several months worth of prophecies during Uziyahu's reign.<fn>See Radak who questions this possibility from Divrei HaYamim II 26:22, "וְיֶתֶר דִּבְרֵי עֻזִּיָּהוּ <b>הָרִאשֹׁנִים</b> וְהָאַחֲרֹנִים כָּתַב יְשַׁעְיָהוּ בֶן אָמוֹץ הַנָּבִיא," which suggests that Yeshayahu prophesied not just towards the end of Uziyahu's life, but also in the beginning of his reign.  Radak himself responds that the verse might simply refer to events narrated by Yeshayahu that took place before he began to prophesy.</fn></li> | <li><b>Initiated in the year prior to Uziyahu's death</b> – Ibn Ezra, instead, points out that the verse speaks of the <b>year </b>(not the day) of Uziyahu's death.<fn>See, though, N. Meshal, "חזון הכסא והשרפים – נבואת ההפקדה של ישעיהו," Beit MIkra 48:4 (2003): 345-366, who questions this reading, pointing to the similar heading in Yeshayahu 14:28, "בִּשְׁנַת מוֹת הַמֶּלֶךְ אָחָז".  From context, this appears to refer to the year after Achaz' death as the following verses speak of Achaz as having already died: "אַל תִּשְׂמְחִי פְלֶשֶׁת כֻּלֵּךְ כִּי נִשְׁבַּר שֵׁבֶט מַכֵּךְ."  If so, it would seem that Yeshayahu 6:1 also speaks of the days after Uziyahu's death.</fn> As such, Yeshayahu could have received several months worth of prophecies during Uziyahu's reign.<fn>See Radak who questions this possibility from Divrei HaYamim II 26:22, "וְיֶתֶר דִּבְרֵי עֻזִּיָּהוּ <b>הָרִאשֹׁנִים</b> וְהָאַחֲרֹנִים כָּתַב יְשַׁעְיָהוּ בֶן אָמוֹץ הַנָּבִיא," which suggests that Yeshayahu prophesied not just towards the end of Uziyahu's life, but also in the beginning of his reign.  Radak himself responds that the verse might simply refer to events narrated by Yeshayahu that took place before he began to prophesy.</fn></li> | ||
− | <li><b>Date of transmission</b> – Finally, Shadal asserts that the opening "בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ" refers to the date that | + | <li><b>Date of transmission</b> – Finally, Shadal asserts that the opening "בִּשְׁנַת מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ" refers to the date that Yeshayahu relayed the prophecy,<fn>This, however, is somewhat difficult considering the continuation of the verse, "וָאֶרְאֶה אֶת אֲדֹנָי יֹשֵׁב עַל כִּסֵּא רָם וְנִשָּׂא", from which it sounds that the date in the heading of the chapter refers to the receiving of the vision.</fn> not to the year in which he received it.<fn>He suggests that there could have been as many as twenty years between the receiving and relaying of the prophecy. Nonetheless, Shadal does not date any other prophecy in the book to Uziyahu's reign, explaining that Yeshayahu might simply not have recorded these for future generations.</fn></li> |
</ul></point> | </ul></point> | ||
− | <point><b>Vision of Hashem</b> – Since this is | + | <point><b>Vision of Hashem</b> – 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".</point> |
<point><b>"...אוֹי לִי כִי נִדְמֵיתִי"</b> – Rashi, Rid, and Shadal explain "נִדְמֵיתִי" to mean "‎‏‎נכרתי".‎<fn>Rashi and Rid points to the root's usage in Tzefanya 1:11, "כִּי נִדְמָה כׇּל עַם כְּנַעַן" where it is paralleled to "נִכְרְתוּ כׇּל נְטִילֵי כָסֶף".</fn> Yeshayahu thought that he was deserving of death since he was unworthy of seeing Hashem's glory.</point> | <point><b>"...אוֹי לִי כִי נִדְמֵיתִי"</b> – Rashi, Rid, and Shadal explain "נִדְמֵיתִי" to mean "‎‏‎נכרתי".‎<fn>Rashi and Rid points to the root's usage in Tzefanya 1:11, "כִּי נִדְמָה כׇּל עַם כְּנַעַן" where it is paralleled to "נִכְרְתוּ כׇּל נְטִילֵי כָסֶף".</fn> Yeshayahu thought that he was deserving of death since he was unworthy of seeing Hashem's glory.</point> | ||
<point><b>"וְסָר עֲוֺנֶךָ וְחַטָּאתְךָ תְּכֻפָּר"</b> – According to Rid and Shadal, Hashem is not referring to any specific sin for which Yeshayahu needed atoning,<fn>Rashi, in contrast, explains that Yeshayahu's words "וּבְתוֹךְ עַם טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב" constituted slander of Israel and needed atoning. Ibn Ezra also points to a specific crime of Yeshayahu, the fact that he was an "אִישׁ טְמֵא שְׂפָתַיִם". He suggests that Yeshayahu bemoaned that he had learned negative speech habits from the nation, making him unworthy of being Hashem's spokesman. [As evidence, Ibn Ezra points to the prophet's words in Yeshayahu 8:11, "וְיִסְּרֵנִי מִלֶּכֶת בְּדֶרֶךְ הָעָם הַזֶּה".] Hashem thus purges his mouth, preparing him for his mission.</fn> but to a general purification process. As Yeshayahu begins his task as Hashem's messenger and spokesman, Hashem prepares him by cleansing him of all sins and purifying his mouth.<fn>Shadal points out that in Tanakh purification often takes place via fire. Thus, here too, Hashem places a burning coal on Yeshayahu's lips. The verse states, "וַיַּגַּע עַל פִּי", the same language used when Yirmeyahu is appointed prophet.  There, however, it represents Hashem's placing His word into the prophet's mouth.</fn></point> | <point><b>"וְסָר עֲוֺנֶךָ וְחַטָּאתְךָ תְּכֻפָּר"</b> – According to Rid and Shadal, Hashem is not referring to any specific sin for which Yeshayahu needed atoning,<fn>Rashi, in contrast, explains that Yeshayahu's words "וּבְתוֹךְ עַם טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב" constituted slander of Israel and needed atoning. Ibn Ezra also points to a specific crime of Yeshayahu, the fact that he was an "אִישׁ טְמֵא שְׂפָתַיִם". He suggests that Yeshayahu bemoaned that he had learned negative speech habits from the nation, making him unworthy of being Hashem's spokesman. [As evidence, Ibn Ezra points to the prophet's words in Yeshayahu 8:11, "וְיִסְּרֵנִי מִלֶּכֶת בְּדֶרֶךְ הָעָם הַזֶּה".] Hashem thus purges his mouth, preparing him for his mission.</fn> but to a general purification process. As Yeshayahu begins his task as Hashem's messenger and spokesman, Hashem prepares him by cleansing him of all sins and purifying his mouth.<fn>Shadal points out that in Tanakh purification often takes place via fire. Thus, here too, Hashem places a burning coal on Yeshayahu's lips. The verse states, "וַיַּגַּע עַל פִּי", the same language used when Yirmeyahu is appointed prophet.  There, however, it represents Hashem's placing His word into the prophet's mouth.</fn></point> | ||
<point><b>The task</b> – 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"<br/> | <point><b>The task</b> – 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"<br/> | ||
<ul> | <ul> | ||
− | <li><b>Description of future</b> – According to Rashi, Hashem is not commanding | + | <li><b>Description of future</b> – According to Rashi, Hashem is not commanding that Yeshayahu should actively harden the people's hearts, but simply sharing what will happen in the future.<fn>He apparently reads the verb "הַשְׁמֵן"' as an infinitive absolute (שם הפועל), indicative of a continuous process or of certainty, explaining that Hashem is saying: "לבם הולך הלוך והשמן".</fn> Despite all of Yeshayahu's chastisements, the nation will refuse to heed his words and repent.  At the beginning of the prophet's assignment, Hashem warns Yeshayahu that he is volunteering for a doomed mission.<fn>See Shadal who writes, "‎והכוונה אם תרצה ללכת בשליחותי, על מנת כן צריך אתה ללכת, על מנת שלא ישמעו אליך".</fn></li> |
− | <li><b>Command</b> – Rid, Ibn Ezra, and Shadal,<fn>This is how Shadal explains the verses in his introduction to the chapter and in his comments to verse 1.  In his discussion of verses 9-10, however, he appears to suggest that Hashem is only giving an analogy to let Yeshayahu know that the people are not going to listen to him.</fn> in contrast, explain that these words constitute a command.<fn>Shadal points out that the language of "'<b>אַל</b> תָּבִינוּ" as opposed to "לא תבינו" indicates the imperative form.</fn> Due to the nation's many sins,<fn>Rid, instead, suggests that after so many warnings that went unheeded, Hashem is no longer interested in giving the people the possibility of repenting.  He reads the phrase "שִׁמְעוּ שָׁמוֹעַ וְאַל תָּבִינוּ" as if it were written in the past tense:  "I have sent so many prophet for you to listen to, yet you have refused to understand".</fn> the decree of destruction was set, and the people were to be actively prevented from repenting. | + | <li><b>Command</b> – Rid, Ibn Ezra, and Shadal,<fn>This is how Shadal explains the verses in his introduction to the chapter and in his comments to verse 1.  In his discussion of verses 9-10, however, he appears to suggest that Hashem is only giving an analogy to let Yeshayahu know that the people are not going to listen to him.</fn> in contrast, explain that these words constitute a command.<fn>Shadal points out that the language of "'<b>אַל</b> תָּבִינוּ" as opposed to "לא תבינו" indicates the imperative form.</fn> Due to the nation's many sins,<fn>Rid, instead, suggests that after so many warnings that went unheeded, Hashem is no longer interested in giving the people the possibility of repenting.  He reads the phrase "שִׁמְעוּ שָׁמוֹעַ וְאַל תָּבִינוּ" as if it were written in the past tense:  "I have sent so many prophet for you to listen to, yet you have refused to understand".</fn> the decree of destruction was set, and the people were to be actively prevented from repenting.<fn>For various approaches to the theological question of how Hashem can remove someone's free will and keep them from repenting, see <a href="Hardened Hearts" data-aht="page">Hardened Hearts</a>.</fn> As such, Yeshayahu's task was not be to bring the people back to Hashem, but simply to warn them of the impending destruction.<fn>Indeed, many of Yeshayahu's prophecies simply speak of the nation's sins or impending punishment, without including a call for change. Thus, for instance, Chapters 2-5 decry the people's arrogance, but mainly as a way of introducing their downfall. There are exceptions, however, and in Chapter 1, Yeshayahu clearly calls for the people to repent: "רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ."</fn></li> |
</ul></point> | </ul></point> | ||
− | <point><b>"עַד אֲשֶׁר אִם שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב"</b> – | + | <point><b>"עַד אֲשֶׁר אִם שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב... וְעוֹד בָּהּ עֲשִׂרִיָּה"</b> – These sources disagree regarding both the context of the initial destruction and the identity of the "tenth" who will secondarily be consumed.<br/> |
<ul> | <ul> | ||
− | <li><b>Exile of Ten Tribes</b> – According to Rid, the verses refer to the destruction and exile<fn>The words "וְרִחַק י"י אֶת הָאָדָם" imply not only devastation but actual exile.</fn> of the Ten Tribes. Yehuda represents the remaining tenth who is also to be | + | <li><b>Exile of Ten Tribes</b> – According to Rid, the verses refer to the destruction and exile<fn>The words "וְרִחַק י"י אֶת הָאָדָם" imply not only devastation but actual exile.</fn> 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".</li> |
<li><b>Exile of Yehuda</b> – 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).<fn>He points out that "עֲשִׂרִיָּה" does not mean "a tenth" but rather "ten," comparing the term to the word "שלישיה" in the phrase, "יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר" (Yeshayahu 19:24). This reading of the verses, however, ignores the phrase "וְ<b>שָׁבָה</b> וְהָיְתָה לְבָעֵר" which implies that there are two stages of destruction. One could alternatively suggest that the "tenth" refers to those who remained in the land under the rule of Gedalayah, who were then also forced to flee.</fn>  The phrase "זֶרַע קֹדֶשׁ מַצַּבְתָּהּ"' refers to the returnees from Babylonia.</li> | <li><b>Exile of Yehuda</b> – 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).<fn>He points out that "עֲשִׂרִיָּה" does not mean "a tenth" but rather "ten," comparing the term to the word "שלישיה" in the phrase, "יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר" (Yeshayahu 19:24). This reading of the verses, however, ignores the phrase "וְ<b>שָׁבָה</b> וְהָיְתָה לְבָעֵר" which implies that there are two stages of destruction. One could alternatively suggest that the "tenth" refers to those who remained in the land under the rule of Gedalayah, who were then also forced to flee.</fn>  The phrase "זֶרַע קֹדֶשׁ מַצַּבְתָּהּ"' refers to the returnees from Babylonia.</li> | ||
<li><b>Destruction in time of Achaz</b> – Shadal uniquely places the destruction much earlier, in the reign of Achaz, when Yehuda was attacked first by Aram and Yisrael,<fn>Since Shadal assumes that the verses do not refer to exile, he claims that the phrase "'וְרִחַק י"י אֶת הָאָדָם" refers to the fact that the massive devastation left large areas of the land uninhabited, with people being distanced from one another.  he cold have alternatively suggested that it refers to the many people taken captive by the invading armies (see Divrei HaYamim II 28).</fn> 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.<fn>It is this which likely motivates Shadal's reading of the verses.  The other commentators must explain how Hashem can say that the people will continue in their crimes and refuse to listen to the prophet until exile if there was a religious reformation in the time of Chizkiyahu.</fn> [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.]</li> | <li><b>Destruction in time of Achaz</b> – Shadal uniquely places the destruction much earlier, in the reign of Achaz, when Yehuda was attacked first by Aram and Yisrael,<fn>Since Shadal assumes that the verses do not refer to exile, he claims that the phrase "'וְרִחַק י"י אֶת הָאָדָם" refers to the fact that the massive devastation left large areas of the land uninhabited, with people being distanced from one another.  he cold have alternatively suggested that it refers to the many people taken captive by the invading armies (see Divrei HaYamim II 28).</fn> 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.<fn>It is this which likely motivates Shadal's reading of the verses.  The other commentators must explain how Hashem can say that the people will continue in their crimes and refuse to listen to the prophet until exile if there was a religious reformation in the time of Chizkiyahu.</fn> [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.]</li> | ||
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</category> | </category> | ||
<category>Unique Mission | <category>Unique Mission | ||
− | <p>Since the prophecy of Chapter 6 sealed the fate of Israel | + | <p>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.</p> |
<mekorot><multilink><a href="RadakYeshayahu6" data-aht="source">Radak</a><a href="RadakYeshayahuIntroduction" data-aht="source">Yeshayahu Introduction</a><a href="RadakYeshayahu6" data-aht="source">Yeshayahu 6</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, one opinion in Abarbanel</mekorot> | <mekorot><multilink><a href="RadakYeshayahu6" data-aht="source">Radak</a><a href="RadakYeshayahuIntroduction" data-aht="source">Yeshayahu Introduction</a><a href="RadakYeshayahu6" data-aht="source">Yeshayahu 6</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, one opinion in Abarbanel</mekorot> | ||
<point><b>Chronology of the book</b> – This position can maintain chronological order in the book, as it does not assume that this was Yeshayahu's first prophecy.</point> | <point><b>Chronology of the book</b> – This position can maintain chronological order in the book, as it does not assume that this was Yeshayahu's first prophecy.</point> | ||
− | <point><b>The vision</b> – 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, | + | <point><b>The vision</b> – 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.</point> |
<point><b>"וְהַבַּיִת יִמָּלֵא עָשָׁן"</b> – 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.<fn>Cf. Malbim.</fn></point> | <point><b>"וְהַבַּיִת יִמָּלֵא עָשָׁן"</b> – 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.<fn>Cf. Malbim.</fn></point> | ||
<point><b>"אוֹי לִי כִי נִדְמֵיתִי"</b> – Upon seeing Hashem's anger,<fn>According to this reading, the phrase "כִּי אֶת הַמֶּלֶךְ י"י צְבָאוֹת רָאוּ עֵינָי" would be understood "because I saw Hashem [in his wrath]".</fn> Yeshayahu cries out, "אוֹי לִי כִי נִדְמֵיתִי," assuming that he, like the rest of Israel, will be destroyed for their sins.<fn>Cf. R"E of Beaugency. Radak also explains that " נִדְמֵיתִי" means "נכרתי" as in the phrase " נִדְמֹה נִדְמָה מֶלֶךְ יִשְׂרָאֵל" (Hoshea 10:15), but suggests that Yeshayahu feared that he would die since he was unworthy of seeing Hashem's honor, as he says " כִּי אֶת הַמֶּלֶךְ י"י צְבָאוֹת רָאוּ עֵינָי". Radak also brings the opinion of his father that the word "נִדְמֵיתִי" means "I was quiet".  Yeshayahu cries out that he could not join the angels in praising Hashem because he was of impure lips being a mere mortal.</fn></point> | <point><b>"אוֹי לִי כִי נִדְמֵיתִי"</b> – Upon seeing Hashem's anger,<fn>According to this reading, the phrase "כִּי אֶת הַמֶּלֶךְ י"י צְבָאוֹת רָאוּ עֵינָי" would be understood "because I saw Hashem [in his wrath]".</fn> Yeshayahu cries out, "אוֹי לִי כִי נִדְמֵיתִי," assuming that he, like the rest of Israel, will be destroyed for their sins.<fn>Cf. R"E of Beaugency. Radak also explains that " נִדְמֵיתִי" means "נכרתי" as in the phrase " נִדְמֹה נִדְמָה מֶלֶךְ יִשְׂרָאֵל" (Hoshea 10:15), but suggests that Yeshayahu feared that he would die since he was unworthy of seeing Hashem's honor, as he says " כִּי אֶת הַמֶּלֶךְ י"י צְבָאוֹת רָאוּ עֵינָי". Radak also brings the opinion of his father that the word "נִדְמֵיתִי" means "I was quiet".  Yeshayahu cries out that he could not join the angels in praising Hashem because he was of impure lips being a mere mortal.</fn></point> | ||
<point><b>"וְסָר עֲוֺנֶךָ וְחַטָּאתְךָ תְּכֻפָּר"</b> – Hashem symbolically purifies Yeshayahu, telling him that he need not fear, for any sin of his has been atoned.</point> | <point><b>"וְסָר עֲוֺנֶךָ וְחַטָּאתְךָ תְּכֻפָּר"</b> – Hashem symbolically purifies Yeshayahu, telling him that he need not fear, for any sin of his has been atoned.</point> | ||
<point><b>"אֶת מִי אֶשְׁלַח... וָאֹמַר הִנְנִי שְׁלָחֵנִי"</b> – Abarbanel suggests that Hashem asked for volunteers for this mission specifically since it was such a difficult one;<fn>He points out that there were other prophets acting at the same time such as Amos, Michah and Hoshea, so the task need not have fallen upon Yeshayahu.</fn> the prophet was to be tasked with telling the people that there was no hope left for them and they should despair of salvation.<fn>Radak, following <a href="VayikraRabbah10-2" data-aht="source">Vayikra Rabbah 10:2</a>, presents Hashem as asking for volunteers for this mission since all those who had attempted to rebuke the people earlier had been ridiculed. He tells Yeshayahu that if he accepts the job, he should know what to expect.</fn></point> | <point><b>"אֶת מִי אֶשְׁלַח... וָאֹמַר הִנְנִי שְׁלָחֵנִי"</b> – Abarbanel suggests that Hashem asked for volunteers for this mission specifically since it was such a difficult one;<fn>He points out that there were other prophets acting at the same time such as Amos, Michah and Hoshea, so the task need not have fallen upon Yeshayahu.</fn> the prophet was to be tasked with telling the people that there was no hope left for them and they should despair of salvation.<fn>Radak, following <a href="VayikraRabbah10-2" data-aht="source">Vayikra Rabbah 10:2</a>, presents Hashem as asking for volunteers for this mission since all those who had attempted to rebuke the people earlier had been ridiculed. He tells Yeshayahu that if he accepts the job, he should know what to expect.</fn></point> | ||
− | <point><b>"שִׁמְעוּ שָׁמוֹעַ וְאַל תָּבִינוּ"</b> – According to the fist option brought by Radak, these words are in the imperative; Hashem tells | + | <point><b>"שִׁמְעוּ שָׁמוֹעַ וְאַל תָּבִינוּ"</b> – 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.<fn>Radak also brings the alternative reading that Hashem is simply telling Yeshayahu what will happen in the future, that all attempts of Yeshayahu to change the people will be futile as they will refuse to listen and harden their hearts against him. Abarbanel also prefers this reading.  According to it, too, Hashem is saying that destruction at this point is inevitable.</fn></point> |
<point><b>"עַד אֲשֶׁר אִם שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב... וְרִחַק י"י אֶת הָאָדָם"</b> – 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.</point> | <point><b>"עַד אֲשֶׁר אִם שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב... וְרִחַק י"י אֶת הָאָדָם"</b> – 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.</point> | ||
− | <point><b>"וְעוֹד בָּהּ עֲשִׂרִיָּה וְשָׁבָה וְהָיְתָה לְבָעֵר כָּאֵלָה וְכָאַלּוֹן אֲשֶׁר בְּשַׁלֶּכֶת מַצֶּבֶת בָּם"</b> – Radak explains that Hashem shares that after ten kings' reigns,<fn>Cf. Ibn Ezra above.</fn> 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 | + | <point><b>"וְעוֹד בָּהּ עֲשִׂרִיָּה וְשָׁבָה וְהָיְתָה לְבָעֵר כָּאֵלָה וְכָאַלּוֹן אֲשֶׁר בְּשַׁלֶּכֶת מַצֶּבֶת בָּם"</b> – Radak explains that Hashem shares that after ten kings' reigns,<fn>Cf. Ibn Ezra above.</fn> 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.<fn>This position could have alternatively explained (like Rid above) that the "עֲשִׂרִיָּה" refers to the tenth of the tribes who will remain after Israel is exiled, ie. Yehuda. They will be burned by Sancheriv, but will ultimately survive.</fn></point> |
<point><b>Yeshayahu's audience</b> – According to this approach, the target audience of this prophecy is the Northern Kingdom rather than Yehuda.</point> | <point><b>Yeshayahu's audience</b> – According to this approach, the target audience of this prophecy is the Northern Kingdom rather than Yehuda.</point> | ||
− | <point><b>Biblical parallels</b> – It is possible that Yechezkel's vision of Hashem in the opening chapters of his book served a similar purpose.  There, too, Hashem might | + | <point><b>Biblical parallels</b> – 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.</point> |
</category> | </category> | ||
<category>Re-initiation to Prophecy | <category>Re-initiation to Prophecy | ||
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<point><b>The decree: "עַד אֲשֶׁר אִם שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב"</b> – 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.</point> | <point><b>The decree: "עַד אֲשֶׁר אִם שָׁאוּ עָרִים מֵאֵין יוֹשֵׁב"</b> – 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.</point> | ||
<point><b>Biblical Parallels</b><ul> | <point><b>Biblical Parallels</b><ul> | ||
− | <li><b>Eliyahu</b> – 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- | + | <li><b>Eliyahu</b> – 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 <a href="Eliyahu at Chorev" data-aht="page">Eliyahu at Chorev</a></li> |
<li><b>Moshe</b> – 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. Though, unlike Yeshayahu, Moshe does not receive a second vision of Hashem, 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.</li> | <li><b>Moshe</b> – 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. Though, unlike Yeshayahu, Moshe does not receive a second vision of Hashem, 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.</li> | ||
</ul></point> | </ul></point> |
Version as of 05:08, 7 August 2018
Yeshayahu's Mission in Chapter 6
Exegetical Approaches
Initiation to Prophecy
The chapter describes Yeshayahu's appointment as prophet.
- 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.
- 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
- Description of future – According to Rashi, Hashem is 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 will refuse to heed his words and repent. At the beginning of the prophet's assignment, Hashem warns Yeshayahu that he is 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
- 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 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.]
- 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.
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.
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.
- 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.
- 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.
- 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. Though, unlike Yeshayahu, Moshe does not receive a second vision of Hashem, 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.
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.