Torah reading is Devarim, Deuteronomy 1-3:1-22; Haftorah is Isaiah 1, 1-27.
By Irv Jacobs, M.D.
These entirely poetic passages are attributed to Isaiah I, son of Amoz, written c. 735–701 BCE. However, scholars suspect unknown contributors likely added insertions. Altogether, the Hebrew poetry is well executed by accomplished writer(s). The time frame of the entire Isaiah I writing(s) coincides with the reigns of Kings Uzziah (785-733 BCE), Jotham (759-743 BCE), Ahaz (743-715 BCE), and Hezekiah (715-687 BCE).
This is the third and last of the Haftorahs of admonition, leading up to Tisha b’Av. As with the others, there is no connection to the Torah portion. [1]
At the time, the regional super-power was Assyria, which destroyed the Northern Kingdom of Israel in 722 BCE. Emperor Sennacharib nearly finished off the Southern Kingdom of Judah as well, well on his way toward an attack on the walls of Jerusalem 701 BCE. However, his sudden withdrawal, attributed to domestic problems back home, saved Judah. The good King Hezekiah had done much to protect Jerusalem, e.g. with added walls and his famous tunnel to assure the water supply.
Isaiah’s concern was prevalent corruption and a slide into paganism within Judah. As spokesman for God, his censures were directed to all levels of society, with warnings that they would be destroyed by God’s agent, Assyria. It seems he had more listeners and supporters than other railing Hebrew prophets.
Here are excerpts of Isaiah’s poetry, as translated with commentary by Emeritus Professor Robert Alter of U. Of California Berkeley [2]:
Hear, O heavens, and give ear, O earth,
for the Lord has spoken. [3]
Sons I have nurtured and raised
but they rebelled against Me.
The ox knows its owner
and the donkey its master’s stall. [4]
Israel did not know,
my people did not pay heed.
Woe, offending nation,
people weighed down with crime…
Why would you be beaten more,
still swerving from the way?
Every head is sick
and every heart in pain.
From footsore to head
no place in him intact…[5]
Your soil, before your eyes
strangers devour it,
and desolation like an upheaval [6] by strangers.
And the daughter of Zion remains…
like a shed in a patch of greens,
like a town besieged… [7]
Had not the Lord of Armies
left us a scant remnant,
we would be like Sodom…[8]
O leaders of Sodom,
give ear to our God’s teaching…
“Why need I all your sacrifices?”…
“I am sated with the burnt offerings of rams
and the suet of fatted beasts…
it is incense of abomination to me…
Though you abundantly pray,
I do not listen.
Your hands are full of blood. [9]
So, the poet mandates!—
Wash, become pure…
Learn to do good,
seek justice…
defend the orphan,
argue the widow’s case”…
“If your offenses be like scarlet,
like snow shall they turn white…
If you assent and listen,
the land’s bounty you shall eat.
But if you refuse and rebel,
by the sword you shall be eaten…” [10]
How has the faithful town
become a whore? [11]
and now—murderers.
Your silver has turned to dross,
your drink is mixed with water. [12]
Your nobles are knaves [13]
and companions to thieves…
Therefore, says the Master, Lord of Armies…
Oh, I will settle scores with my foes…[14]
and bring My hand back upon you…
Now comes the necessary upbeat Haftorah ending—
and bring back your judges as before
and your councillors as long ago.
Then shall you be called town of righteousness…[15]
Zion shall be redeemed through justice,
and those who turn back in her, through righteousness.
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This commentary makes no attempt to identify and emphasize the three distinct speeches and pronouncements of doom, of the poetry: (a) the betrayal of covenantal loyalty, (b) the perversion of ritual, and (c) the blindness of moral vision. [16] In fact, this essay, in keeping under 1,000 words, endeavored to minimize redundancies, though such are part of the poet’s tools.
I appreciate the poetic finesse of this composition from Isaiah I. Scholars appreciate that the entire compiled Book of Isaiah, written at different times, was written by three main persons, with insertions by an unknown number of anonymous contributors.
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[1] Etz Hayim,The Jewish Publication Society, 2001, New York, p. 999
[2] Robert Alter, The Hebrew Bible, Prophets Vol. 2, W. W. Norton & Company, New York, 2019, pp. 617, 621-626 -Dr. Alter has made credible attempts in his English translation to preserve the rhythms and poetic devices in the Hebrew.
[3] poetic device of personification
[4] Ibid, Alter, p.621 These prophecy metaphors likely were inserted because of the invocation of heaven and earth as the formal beginning of a long poem.
[5] Ibid, Alter, p. 622 In strong metaphoric imagery—The people have suffered widespread blows, especially from Assyria, as ‘punishment for its evils.’
[6] Ibid, Alter, p. 622 The Hebrew word for ‘upheaval’ is reminiscent of the Torah’s description of Sodom’s destruction.
[7] Ibid, Alter, p. 622 Like the destroyed cities, with nil left standing in Judah, 701 BCE by Assyrians—a simile.
[8] Unlike Sodom, which was totally destroyed, God preserved a remnant.
[9] Ibid, Alter, p. 623 Your uplifted hands in prayer are bloodied, from indifference to the poor and the helpless, the moral equivalent of murder.
[10] Ibid, Alter, p. 624 In biblical usage, the cutting edge of the sword metaphorically means a mouth, and thus the sword ‘devours’ or eats its victims.
[11] another metaphor
[12] I.e. contaminated, or a diluted drink
[13] Ibid, Alter, p.625 The alliteration follows [12], in Hebrew.
[14] a double entendre—The foes are Judeans themselves, as well as Assyrians.
[15] The original Jerusalem, city on a hill.
[16] Ibid, Etz Hayim, p. 999
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Irv Jacobs is a retired medical doctor who delights in Torah analysis. He often delivers a drosh at Congregation Beth El in La Jolla, and at his chavurah.