Yeshayahu 48

0:00Shavuatouv everyone, today we are learning a parachmemchess, the 48th chapter of Sefer Yashayahu. In this chapter, Yashayahu continues with his words of consolation and redemption for the Jewish people. And in this chapter, his overarching theme is that the Jewish people sinned, and because of that they were exiled, but ultimately Hashem will still redeem them. Shemuzouv based Yako of Hanikram, Bishem Israel, Umimei Yuhudah Yatsau, Hanishboim, Bishem, Hashem, Oveloke, Yusrael, Yaskiru, Lovahemus, Velovitzdaka. Listen to this, a house of Yako, who are called by the name of Yusrael, and who emanated from the waters of Yuhudah. So who is this referring to? Rashi explains that Yashayahu is obviously referring to the two remaining Shvatim in the

1:01Southern Kingdom, Yuhudah and Bin Yaman. And so the first phrase, a house of Yako, who are called by the name of Yusrael, refers to the Shavet that is not Yuhudah. That's why they're called by the name of Yusrael, so that is Bin Yaman. And who emanated from the waters of Yuhudah's reference to Shavet, Yuhudah, the descendant water here is a metaphor for descendants of Yuhudah. Now these people swear by the name of Hashem and make mention of the God of Yusrael, neither in truth nor in righteousness. So in this Pasoq Yashayahu is critiquing to his generation the superficial perfunctory worship of Hashem. They call out in the name of Hashem. They invoke God's name, but it's not done in truth, meaning they lie. And so there's a Chiloh Hashem that's accompanied by them living their superficial Jewish life,

2:04as well as not in righteousness, meaning that they are hypocrites, that they may call out Hashem, but they also do many sins. Kimeir Hakodash-Nikroev, al-Aloke Yusrael Nismachul, Hashem Svakos Shemo. Therefore they are called as being from the Holy City, meaning Yusraelayim, and they lean they rely on the God of Yusrael, and Hashem the Lord of hosts is his name. So here Yusrael is continuing and saying that this is a massive Chiloh Hashem. They are known as being from the Holy City, they rely on Hashem's name, and yet they don't do it in truth, and they sin. And so this is a massive Chiloh Hashem, a disgrace to God's name. Where he shown us my azigatity, umipyatsova asmiyayim pisom asisi vatavena. The first things I told from then, and they emanated from my mouth, and I let you hear them, meaning predictions that I told you would happen, and suddenly I did them and they came to pass and they were fulfilled. And this is a theme that we've mentioned many, many times, where Yusrael who proves both

3:06his and Hashem's power by saying Hashem made predictions, and I made predictions before things would happen, and they did. And this is presumably a reference to the story of Sanjerev. Medatii kikashaata, we did barzal arpecha umitschachah nukhusha, because of my knowledge that you are obstinate, and that your nape, the back of your neck is a sin, you have iron very stiff, and your forehead is brazen, all different metaphors for the Jewish people being stubborn, agidlachameyaz beterem tavohishmaticha pen tomar aatsbi asam ufsi liye vineskitsi vam. And I told you from then, meaning before any of that stuff with Sanjerev would happen, I told you what would happen, when it had not come to pass, I let you hear it, lest you say my idol performed them in my graven images, in my molten images, or dain them, I preempted you from making predictions with your false idols and false gods to show you

4:09that I am in charge, I know you guys are stubborn as Hashem, and that's why I preempted this whole thing, and it still didn't work. Shamata khaze kula ve atem halosagidu, ishmaticha khada shoes meata unitsu rose veloye datum, you have heard and seen all of it, and you will not tell, I let you hear new things from now and hidden things that you did not know. So I clued you into everything that would happen, and you didn't learn from that, you're still doing avayras, and I'm telling you new things that are going to happen, meaning the exile with Bavael, the destruction of the base amiktash, atat nivruv velo meaz ve lifneyom veloye shematem pen tomahineyidatin. Now they have been created and not from then, and before the day, and you did not hear them, lest you say I knew them, and Hashem said I'm setting this all up, and I'm telling you what's going to happen, so you're not going to have any excuse when all the destruction and exile come. Gamlo shematem gamloye datum gammeyazlo fitach to aznechak, yadat ibe gode tiv gode ufos

5:14ami betan koralach. Neither did you listen nor did you know, your ear wasn't open from them for I knew that you would deal treacherously and you were called a transgressor from the womb, and Hashem is saying but I know you guys aren't going to listen, you're not listening to me and you never did. Le man shimi arich api uzilasi echetalach levilti hachri sechah. For the sake of my name, I defer my anger, and my praise is that I restrain my wrath from you so that you don't get cut off. But Hashem says I am slow to anger, I'm not going to completely wipe you out, I'm going to make things go slower, to give you opportunities to do truva, and so therefore you won't get destroyed. He nait sirefti chah, velo vichasef, becharti chah, bechor, oni, behold, I have refined you, but not as silver, I have chosen for you the crucible of poverty. So there are two metaphors being used, one is refining silver, and another is a refining

6:16of metaphorical sense of poverty. So obviously heating up silver to purify the metal involves a huge amount of heat, and oftentimes silver ore is incredibly contaminated, and there's really not much left. So Hashem is saying I'm not going to do that to you, Jews, I'm not going to completely bring you up to purify you, the redox says because there's not going to be many Jews left, and you're not going to survive that if I just have only purely righteous people. Instead what I've chosen for you is a different kind of purification process that of poverty, meaning exile. And so many of the wicked will perish, but not everybody, there will be a core group of Jews that will survive, many of them will be righteous, but not all of them, and that combination will ensure the Jewish people's survival. And for my sake, I will do this for how shall it be profaned.

7:24I'm not going to let it happen that you will all be wiped out because that will disgrace my name, and my honor I will not give to anyone else. I'm not going to make any other chosen people. Shema Eli Yaakov, V. Israel Mekorahee, Anihul, Anirishon, Afani Achaaron, listen to me, Yaakov and Yisraal, who was called by me, I mean I designated you as my chosen people, I am he, I am the first, I am the last, I mean I'm more powerful. Af Yadid Yasta Auretsvimini Tepkha Shemaim, Karei Ali, Ham Yamdu Yachtav, even my hand laid the foundation of the earth and my right hand measured the heavens with measuring sticks, meaning with hand breaths, I called them and they stand together firm to create the world. He kaftzuchulchem, Ushimaumiva hem, he gid as aileh, Hashem Ahevo, Ya Azechheftso, Bebavel, Uzroo, Kastim, all of you gather and listen, who of them told these things,

8:28who of the rest of the world could predict the future, only me says Hashem. Hashem loves him, who shall do his work in Bavel and show his arm upon the Chaldeans, meaning the Babylonians, and he and the Debarthe of Kirausiv, Haviusiv, Hitsliyakhdarko, I spoke, I called to him, I brought him and his way prospered, who is he referring to in these tubesukim, once again this is referring to Kaurash, the one who will defeat the Babylonians, and redeem the Jewish people. Kirvoo, Eilai, Shemuzos, Lomei Roj, Shbas Azer Debarthe, Me Aeseyosa, Shemani, Vata, Hashem, Elohim, Shalachani, Virucho. Drawn near to me says Hashem, Hark into this in the beginning, I did not speak in secret. For the time it was, there was I and now Hashem, the Lord has sent me and his spirit. This is a rather ambiguous Pasok. In different ways to understand who and what it's referring to Rashi based on Midrashim says that it's referring to Avraham, that Avraham was the first one that

9:36Hashem spoke to when the people of the world, when civilization tried to hide God's honor or recognition, other Mfarsim based on other Midrashim say that it's referring to Moshev or similar reasons. The Radhak though takes what I guess we could call the simplest interpretation and says that once again it's a reference to Sanche Rev and his attacks on the land of Israel. So in the beginning I did not speak in secret. This is a reference to Yashayahu proclaiming what Sanche Rev was going to do and ultimately what would happen then. Once again this is showing that Hashem is in charge and then Yashayahu takes it a step further. Luhikshav to Limits Vosav Ihi Khanaarslam a Khav Tidkash Khakigalehayam. Had you listened to my commandments, my meaning my midst Vos, then your peace would be as a river very calm and fruitful in your righteousness like the waves of the sea, very powerful. Ihi Khazar a Khav Tadsoy Maye Khakim Osov, Luhikha Raiz, Luhikha Maiz,

10:38Shmo Mil Fanay and your seed would be like the sand and those emanating from your innards, like its innards meaning you'd have children just like you and his name will neither be cut off nor destroyed from before me. But despite that you didn't keep my midst Vos, nevertheless the redaks as Hashem is reassuring the Jewish people, this is after all a prophecy of comfort, Hashem is reassuring the Jewish people that nevertheless even though you didn't do this, his name meaning the name of the Jewish people shall neither be cut off nor destroyed from before me. Rather to umi Bavil, b'r Khumi Kastim, b'k'ol Rina, hagi du Hashmiu Zos, hozi Uhah, ad-kitsaiha Orits, Imru'gah al Hashem, afdoya Akov, leave Bavil flee from the Chaldeans with a voice of singing, declare this publicized to the ends of the earth saying that Hashem has redeems his servant, Yakov meaning Khoresh will ultimately redeem you and then you will go home and you will praise

11:39and it will be a Kiddish Hashem. Below Sam'u, b'khara Vos, holi Khum, mayim Mitsur, Hazil Ulamo, Vaivkatsur, Vaiazuvu, mayim. And they did not thirst when he led them in the waste lands, he made water run from Iraq for them, he split Iraq and water flowed. So this seems to be talking about an event where the Jewish people were in the desert and Hashem made water run from Iraq to give them a source of water. So some of the Farsham say that this is a reference to the miracle that happened when the Jewish people left Egypt and the Tower of Atashem gave them the well of Miriam, that was a rock and water miraculous, they came out of it and just like Hashem took care of the Jewish people back then Hashem will take care of the Jewish people now when they will be led into exile and ultimately will be redeemed. The Radakh though as well as most Mfarsham say that this doesn't exactly fit with the context of the Psookim, the simple interpretation is

12:39that it's referring to the future of what will happen when Hashem redeems the Jewish people. So it sounds like when Hashem will redeem the Jewish people, there will also be miraculous sources of water as they traverse the desert back to the land of Israel. The only problem with that and the Radakh acknowledges that is that this would seem to be a very big miracle and if it is, then it probably should have mentioned it when it happens because we do have books in Tanakh that describe the return to Titsyon period namely Ezra, Najemya and others and there's no mention of this miracle. So the Radakh sort of leaves that as an open-ended question and this is what compels the Abar-Benel to say that it's metaphorical. So some of Farsham as we said say that it's actually going back in history and it's referring to the time of Moshe Rebano. The Abar-Benel though says no it's talking about the future but just a metaphor saying that Hashem will make it really easy and pleasant for the Jewish people on their return journey. In Shalom Amar Hashem Larishayim but there

13:40is no peace says Hashem for the wicked. The Radakhineb and Ezra give two ways to understand this last Psook. The first could be that it's referring to the non-Jewish people that oppressed the Jews. The Jews will have it great coming back to the land of Israel and the non-Jews won't. The Ebenezer of those says there's actually another less positive way to read it that the righteous Jews will return but even though the wicked Jews or at least many of the wicked Jews will not be wiped out there still won't be peace for them. Either way this concludes the parach and as we said before the primary idea is once again Yashayahu acknowledging that the Jewish people were thrown into exile because of their Avarose. You should have learned from his previous predictions that just as Sanjera was going to come and attack and be defeated so too if they didn't shape up they would be exiled but nevertheless Hashem says I will redeem them and not only the super righteous

14:42but even those that are not the most righteous many of them will also survive but the parach concludes that whereas the Jewish people or the righteous Jewish people will have a pleasant time returning the nations of the world and according to some even the less righteous Jews will not have the easiest time.