The first section is the mention of the death of Uziyahu. This can be interperted as the Hakdasha of Yeshayahu in the sense that when Uziyahu brought the Ketoret to the Beit Hamikdash even though he was not a Kohen, an "earthquake" occurred, removing him from being king. However, he continued to live for another thirty years. The death of Uziyahu also resembles a new mission for Uziyahu, for Uziyahu died a literal death, and Perakim Aleph-Hey were the years of his life.
The second section is the proclamation of Hashem's power and glory. The scene is depicted as Hashem sitting on his throne in a portion of this world and in a portion of heaven, and the Serafim declaring his holiness. This represents Yeshayhu's Hakdasha because it exhibits the awe of G-d that causes Yeshayahu to feel fear or trepidation in the presence of Hashem. It also resembles Yeshayhu's mission because the message of Hashem being all-powerful must be conveyed to the people, regardless of whether they will listen or not. Hashem will also be the source of whatever punishment befalls Bnei Yisrael. This Nevuah is a Mashal in this sense.
The third section is the confession of Yeshayahu. He states that he is a man of unclean lips. Hashem accepts this confession and purifies him by using a hot coal. This can be interpreted as the Hakdasha of Yeshayahu in the tone of his confession. He is implying that he is not worthy of being a prophet because of his sins. However, he is purified so that he can be the messenger. It represents a new mission for Yeshayahu as well. This process is a Mashal for the people, for they have been sinning excessively and haven't even attempted to confess their sins and do Teshuva. The purification also represents the painful process the people will have to endure in order to do Teshuva.
The fourth section is the details of the mission. Hashem asks for a messenger and appoints Yeshayahu. Hashem instructs him in a sarcastic way and says the destruction will last until they listen and repent. However, a remnant will remain. This is interpreted as a Hakdasha because Hashem is warning Yeshayahu that it will be difficult- the people will not listen. However, if he is successful, the destruction may be averted. This is also very similar to his instruction of the new mission. Yeshayhu is a bit apprehensive and Hashem is speaking with sarcasm to convey the message.
We then learned about the actions of the kings of Yotam and Achaz. Achaz commited a number of sins during his reign. His major sins were disregarding Hashem and joining Ashur, a dominating world power at the time, and remodeling the Mizbeach similar to Ashur's. Achaz spurned the offer of a sign from Hashem to assure him that he didn't have to ally with Ashur in order to fend off attacks by Retzin and Pekach. However, a sign is given. A boy, named Imanu- El, will represent the presence of Hashem.
The entire interaction of Yeshayhu and Achaz represents the eternal compassion of Hashem. Despite the evil Achaz had committed, Hashem still attempted to show Achaz that he is with him; he hasn't abandoned him. The same applies to Yeshayahu. Yeshayahu was given Perakim Aleph-Hey to warn the people of their sins and try to get them to repent! He is still instructed to warn them even with the decree of punishment. This epitomizes the entire perspective of Melachim. The people were supposed to realize that the destruction of the Beit Hamikdash came as result of their own actions. Hashem didn't abandon them.
I believe that the decree of punishment was to show Bnei Yisrael that even though Hashem is watching over them, they are still responsible for their own actions. Bnei Yisrael had to realize the impact of their sins. This also applies to and represents the structured parent-child relationship with our parents. Although the parents must care for their child and protect them always, there must be boundary and a time when the child must be set free to realize the impact, consequences, or rewards of his actions. This is especially important for a leading figure.
John Quincy Adams once said, "If your actions inspire others to dream more, learn more, do more and become more, you are a leader." This is what the kings needed to realize. They had tremendous power. However, with power comes responsibility and they needed to recognize the power of their actions.
I agree with Noga. The kings had tremendous influence over their people. The kings have the ability to steer the Jews in the path of G-d or to cause them to stray off the Derech. If Yeruvum had not prevented the people from going to the Beih Hamikdash by building the temples at Dan and Beit El then all of history could have been altered. The people of Yisrael would not have been sacrificing at Bamot and eventually worshipping Avodah Zara. All of this caused them to be destroyed by the Assyrians later in history. All of this could have been avoided if the actions of the king had been different and pushed them on the Derech instead of away.
ReplyDelete