Torah reading is Lekh Lekha, Genesis 12-17; Haftorah is Isaiah 40:27-41:16
By Irv Jacobs, M.D.
SAN DIEGO — This example of true ancient Hebrew poetry is a metaphor by Isaiah II during the mid-Babylonian exile c. 550 BCE. It repeatedly urges “renewal of strength” through trust in the LORD. As a liturgical teaching, these passages move from the realism of despair to near surreal ‘vision of victory.’ Isaiah assumes the voice of God.
Following an initial cry of lament, the words move to an optimistic divine promise. The words are metaphors of God’s intention and promise. The Israelites are reminded of prior examples of God’s help, particularly the redemption of Abraham’s seed from Egyptian slavery. [1]
The connection to the Torah portion Lekh Lekha is the reference of the ‘Seed of Abraham My friend,’ to the Torah passage in which
Abraham is promised offspring. Isaiah proclaims al tira—fear not, a term preserved in a beloved Hebrew song today.
I have chosen the translation/interpretation by Robert Alter, Emeritus Professor at the University of California at Berkeley from his opus work on the Prophets. [2]
Here are excerpts:
Why should you say. O Jacob,
and speak, O Israel:
My way is hidden from the LORD,
my cause is ignored by my ‘God?
Do you not know,
have you not heard?—
an eternal God is the LORD,
Creator of the ends of the earth.
He does not tire, is not weary,
His discernment cannot be fathomed.
He gives vigor to the weary,
and great power to those sapped of strength…[3]
But who wait for the LORD shall renew vigor,
shall grow new pinions like the eagles,
shall run and shall not tire…[4]
Be still for me, you coastlands,
and let nations renew their vigor…[5]
Together let us come to trial…
He sets down before Him nations
and holds sway over nations
turns their sword into dust,
like driven chaff their bow. [6]
He pursues them, moves on safe and sound,
He touches no path with His feet.
Who has enacted and done it,
calling the generations from the first?—[7]
“I the LORD am the first,
and with the last ones it is I,”…
Each man helps his fellow
and to his brother says, “Be strong.”
And the craftsman strengthens the smith,
the hammer wielder—the anvil pounder…[8]
Now the prophet’s words try an ‘upbeat’ ending:
As for you, O Israel, My servant,
Jacob, whom I have chosen,
seed of Abraham My friend,
whom I took up from the ends of the earth [9]
and called forth from its nobles
and said to you, “You are My servant,
I have chosen you and have not despised you.[10]
Do not fear, for I am with you…
Do not be frightened, for I am your God…
also have sustained you up with My triumphant right hand.
Look, they shall be shamed and disgraced,
all who are incensed against you,
they shall be as naught and shall perish…
Do not fear, O worm of Jacob…[11]
Look, I have made you a threshing board
a new one, with double edges. [12]
You shall thresh mountains and grind them to dust,
and turn hills into chaff. [13]…
But you shall be glad in the LORD,
in Israel’s Holy One you shall exult.
*
I find these passages at once to be both chauvinistic and demeaning to his audience. With arrogance, Isaiah dismisses other nations and their actions, but he also gets in a few blows at his Israelite audience. Both are unbecoming for a Hebrew spokesman!
To me, the editor of these Isaiah passages was not on his toes. This is poor editing.
His choice of the words in these passages are hardly consistent with an optimistic spokesman. While doing so, he still makes promises on behalf of God.
Isaiah II is off track with these words of prophecy. Though invoking God, he indirectly also criticizes God.
A reasonable question: Where was God till now anyway?
Another point: Isaiah’s preserved words actually are inconsistent. According to Professor Alter, there is also one insertion, an uncaught scribal error, which states renewed vigor of Israel’s enemies!
*
NOTES
[1] Etz Hayim, The Jewish Publication Society, 2001, New York, p. 94
[2] Robert Alter, The Hebrew Bible, Prophets Vol. 2, W. W. Norton & Company, New York, 2019, pp. 752-755
[3] God remains on call for you, Israel. Good luck with that!
[4] A metaphor: God’s inexhaustible nature is transferred to you, Israel.
[5] Per Robert Alter, this implies a strengthening of their pagan oppressors, when the intention is a strengthening of the Israelites in exile.
[6] A poetic metaphor followed by a simile.
[7] Per Isaiah, God has been present from the beginning of history. To him, battles between nations were unimportant fleeting historical moments, with no comparison of value to the Israelites’ events. This is chauvinism.
[8] These last two lines are an out-of-place remark, seemingly favoring the idol-maker.
[9] Like Abraham, who followed Me (God) from Mesopotamia to Canaan, I shall take you from Mesopotamia again.
[10] Sure sounds like despise.
[11] This demeaning epitaph refers to Israel in exile—but no more, he claims!
[12] a one-sided sickle is to now to be a two-edged sword!
[13] With your new strength, there is no project too great for you.
*
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.
*