LA JOLLA, California — These brief poetic lines extracted from the book of Isaiah are attributed to Isaiah II, which scholars consider to be multiple writers. The entire text is a metaphor, with four metaphors and two similes contained within. The images are strong, essentially a picture of relief from God for past alleged sins that led to the Babylonian exile in c. 586 BCE. The setting is c. 538 BCE, with the release of the third exiled generation by Cyrus, Persia’s conqueror of Babylon, 48 years later.
We don’t know when these words were written, believed by scholars to be well after the fact, by multiple contributors. In the text, the prophet is confidently crediting God, not Cyrus, for a mandate to return to desolate Judea.
Historically, many of the listeners, adapted to life in Mesopotamia, were not eager to return to Judea. Many stayed, and formed a dynamic Babylonian community that lasted some 2,500 years, until recent times. The establishment of the state of Israel, with hostilities by 20th century Muslim societies, ended their welcome.
This is the fifth haftorah of consolation, read during the period after Tisha B’Av to the week before the High Holy days. Again, it has no connection to the Torah portion. [1]
Here are excerpts, from the translation/interpretations of Robert Alter, Emeritus Professor at the University of California, Berkeley, in his opus work on the Prophets. [2]
Sing gladly, O barren one who has not given birth,
burst out in glad song, exult, who has not been in labor,
for the desolate one’s children number more
than the children of the one with a husband.
Do not fear, for you shall not be shamed, and you shall not be disgraced, for you shall not be dishonored.
For the shame of your youth you shall forget and the dishonor of your widowhood you shall no longer recall. [4]
“In surge of fury I hid My face from you,
“For though the mountains move
and the hills totter, [7]
My kindness shall not move from you
nor My pact of peace totter,”
said He Who has compassion for you, the LORD.
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The prophet assumes the voice of God, in poetic terms. He presumes that the third generation exiles want to return to desolate Judea.
However, historically it seems that those who returned needed persuasion to do so. A large contingent clearly stayed in Mesopotamia, and over the years co-produced rabbinic Judaism and great literature. These included the Babylonian Talmud, which became favored over the Jerusalem Talmud.
Sexual references are common in the Tanach, the Hebrew Bible being unembarrassed by them. After all, sex and procreation is a common Biblical theme, as it must have been, in general, in ancient times. The Torah multiple times refers to taking women for sex, even marriage, as the outcome of battles.
Pagan religions commonly incorporated sex demonstrations in their rituals, a practice abhorred by the Hebrew Bible.
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[1] Etz Hayim,The Jewish Publication Society, 2001, New York, p. 1137
[2] Robert Alter, The Hebrew Bible, Prophets Vol. 2, W. W. Norton & Company, New York, 2019, pp. 804-5
[3] Ibid, Alter, p. 804 The poet conjures up a metaphoric joyous vision of a barren woman (exiled Judeans) now to proliferate in her own land.
[4] The poetic image is of a bride who betrayed her husband (God) and was symbolically widowed.
[5] You are again husbanded by God, commonly called in scripture the Lord of Armies.
[6] A forever commitment to the covenant.
[7] This image was adopted in the song “Love is Here to Stay,” (‘In time the Rockies may crumble, Gibraltar may tumble…”) by George Gershwin, early popularized by Ella Fitzgerald.
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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.