[Isaiah, 6:1–7:6]
“In the year that King Uzziah died” [6:1]. Isaiah prophesied in the days when King Uzziah wanted to be a priest. He brought an incense offering into the Temple and the Holy One made King Uzziah a leper.1Leviticus Rabbah, 17.3. That is why he is referred to as if he was dead, since a leper was treated as if he was dead. We find this in Genesis Rabbah. Four are considered as if they had died: a pauper, a leper, a blind person, and someone who has no children.2Genesis Rabbah, 71.6. Uzziah was the king over Israel and also wanted to be a priest. He thought that he was entitled to have it, even though he was not a descendant of Aaron the priest.
The order of things is that when the Holy One gives someone honor and wealth, then he wants to have even more honor. That is why the Menorat haMaor writes at the end of his book that Israel is compared to a grapevine. The more bunches of grapes it has, the more it bends until the bunches of grapes fall to the ground, out of heaviness. Israel should be the same way. When God gives someone wealth and kingship, he should hold himself very humble, in the hope that he should not pursue arrogance.3Aboab, Isaac. Menorat ha-Maor, Ner 7, Principle 1, Part 1, Chapter 1. That is why we are commanded in our prayers where we should bow down in the Shmoneh Esreh and one should not bow more than four times. The first time he should bow is when he begins the Shmoneh Esreh. The next time he should bow is when he ends the blessing, Magen Avraham. The third time he should bow is at Modim Anahnu Lach. The fourth time he should bow is that the blessing, ha-Tov Shimha u-Lecha Naeh le-Hodot, and should not bow down during the whole Shmoneh Esreh. However, the High Priest who considered himself higher and because he was more important, therefore he had to bow at each blessing of the Shmoneh Esreh, when he began and when he ended the blessing, in the expectation that he will not consider himself arrogant. However, a king who began the Shmoneh Esreh and bowed does not need to stand until he had finished the whole Shmoneh Esreh. He was very important and therefore he had to bow. However, King Uzziah did not want to look at this. It was not enough for him that he was a king; he also wanted to be a priest. That is why God made him a leper. From here we should learn that one should not take too much honor or leadership that is not his.
“And I saw” [6:1]. Isaiah said: I saw the Holy One sitting on a high throne and his feet were placed on the Temple, and the edge of His garment filled the Temple. One asks a question. How did Isaiah say that he saw the Holy One and remained alive? The explanation is that he saw the Holy One like when one sees something through a glass, but he did not see Him directly.4Radak, Isaiah, 6:1. Isaiah said: I saw burning angels standing near the Holy One. Each one had six wings; with two wings he flew, with two wings he covered his face, so that he should not see the Holy One, and with two wings he covered his feet, since each angel had feet like those of a calf. Therefore, each angel covered his feet that one should not be reminded of the calf that the Israelites made, the golden calf in the wilderness.5Leviticus Rabbah, 27.3. That is also why he saw that the angels had a fiery appearance. That is to say, Israel should have been punished by burning for their sin that time.
The Yelamdenu writes about “the skirts of His robe filled the Temple” [6:1]. These are the eighty priests who went into the Temple with King Uzziah.6Yalkut Shimoni, Isaiah, Remez 404.
“Seraphs stood” [6:1]. Uzziah deserved to be burned, like Korah and his companions, who also wanted to take on the position of High Priest and they were burned.7Yalkut Shimoni, Isaiah, Remez 404. A midrash writes that Michael stood at the right side of the Holy One and was eighteen thousand times ten thousand miles wide. Gabriel stood on the left side of the Holy One and was equally wide. This is the meaning of the verse “Seraphs stood above Him” [6:2]. The word “Him [lo]” has the numerical value of thirty-six. This alludes to the two times was eighteen thousand times ten thousand miles, and together they are thirty-six. Gabriel flies the whole length of the world with two flaps of his wings.8The last sentence is found in B. Berakhot, 4b. I have not found the source for the rest of the paragraph.
“And one would call to the other” [6:3]. The angels ask permission of one another and say, let us recite Shirah and Kedushah together. If one of them should recite the Kedushah ahead or another afterwards, they are to be punished by burning in fire.9Rashi, Isaiah, 6:3. That is why it is written in the prayerbook, “they all answer as one.” The angels recite the Kedushah all together. From this we learn, when we pray in the synagogue where there are many people, to recite the Kedushah together. The Aggadat Shmuel writes that the angels offered the honor to their colleagues, each saying to his friend; you begin, since you are more important than I am. This is the meaning of “And one would call to the other.”10Yalkut Shimoni, Isaiah, Remez 404.
The Talmud writes in [tractate] Hullin, chapter seven. Three groups recite Shirah every day. The first group says, “Holy”; the second group says “Holy Holy”; the third group says “Holy Holy Holy, the Lord of Hosts” [6:3]. Israel are much more beloved than the angels, because Israel recite Shirah at all hours, but the angels only recite Shirah once a day. Some sages say that the angels recite Shirah once in forty years and some sages say that the angels recite Shirah once every day. Israel are much better than the angels, since the angels do not recite Shirah, but Israel must first recite Shirah on the earth and afterwards the angels recite Shirah in Heaven.11B. Hullin, 91b.
“The doorposts would shake” [6:4]. The doorposts of the Temple would shake from the great shouts of the angels, one to another. From here we learn to jump at Holy, Holy, Holy in memory of the doorposts of the Temple that would jump when the angels invited one another to say Holy.
“Smoke” [6:4]. Isaiah said: I saw that the Temple was full of smoke. This showed me that Israel was full of sins and the Holy One was angry with them.12Radak, Isaiah, 6:4.
“I am lost” [6:5]. Isaiah said that he must die because he was not worthy to see the Shekhinah, because his lips were unclean. I am also among a people whose lips are unclean. Therefore, I am not worthy to see the Shekhinah.13Radak, Isaiah, 6:5.
“And an angel flew” [6:6]. Isaiah said: I became afraid because of the great noise and I thought that I would die. An angel flew over to me and he had a fiery coal that he had taken from the fire on the altar with tongs. He placed that coal on my lips. The angel said: I will remove your sins on your mouth, with the burning coal. The Midrash says that the sin was that you spoke ill of Israel. You called them “of unclean lips” [6:5].14Song of Songs Rabbah, 1.6.
The Pesikta Rabbah writes: Isaiah said: the angels praised God and I was silent. I did not praise with the angels. It must be that I am “of unclean lips” and the people among whom I live are also of unclean lips. The Holy One said: You Isaiah can say about yourself that you are of unclean lips. However, I will not tolerate your saying that the children of Israel are of unclean lips. Therefore, the Holy One quickly paid him his due and let him be burned with a coal on his mouth. Therefore, everyone should be warned not to speak ill of Israel, whether one is a head of a yeshiva or the head of a community, he will soon be punished by the Holy One since Israel are the children of the Holy One. He is their father and one should not speak ill of His children, as we find concerning three who were punished through Israel because they spoke ill of Israel. They are Moses, Isaiah, and Elijah. The Holy One punished them because they spoke ill of Israel.15Pesikta Rabbati, Piska 33.
“With a pair of tongs” [6:6]. This verse teaches us that the power of the righteous is much greater than that of angels. The Holy One commanded the angel to take a burning coal from he heavenly altar. He used a pair of tongs to take the coal, because he would singe his hands, so he used tongs and took a coal and laid it on Isaiah’s mouth and the coal did not singe him. This is because Isaiah was more righteous and therefore the coal did not hurt him.16Pesikta Rabbati, Piska 33.
The Yalkut writes: Manasseh, the grandchild of Isaiah, killed Isaiah.17Yalkut Shimoni, Isaiah, Remez, 407. Manasseh said: I will judge you. Your teacher, Moses Our Teacher, said that no person can see the Holy One and as soon as someone sees the Holy One, he must die. You Isaiah said: I have seen the holy One and remained alive. Furthermore, Moses Our Teacher said: God is close to each person who calls upon him. You Isaiah say that one should investigate and search for the Holy One. The time that we can find Him. That is to say, when He allows Himself to be found. Isaiah said: How can I respond to him? He will not listen to me and he will be an intentional sinner. Isaiah uttered a divine name and a fir tree18In the original text the tree is a cedar. A fir tree is a close European analog. grew up. Isaiah hid himself inside the tree. Manasseh started sawing the tree and the saw hit the prophet Isaiah’s mouth and he died. His death was associated with his mouth, because he spoke ill of Israel with his mouth and called Israel, of unclean lips.19B. Yevamot, 49b.
“Your guilt has departed” [6:7]. The Talmud writes in tractate Shabbat: Mar Ukba said: every person who prays on Friday night and recites the prayer va-yechulu, two angels come and accompany him. They place their hands on that person and they say: May your sins be removed and they forgive his sins.20B. Shabbat, 119b.
Ibn Shuaib writes in his sermon for Shavuot. Why does the verse say that the sins are forgiven, that the angels say to the person who recites the va-yechulu on the Sabbath, and what kind of sins are forgiven by the recitation of the va-yechulu? The answer is that the one who recites the va-yechulu is like someone who testifies about the Holy One that He created the world and rested on the Sabbath. If one does not recite the va-yechulu, he does not testify about God. If one does not testify, then Scripture says, “if does not give information, he is subject to punishment” [Leviticus, 5:1]. He commits a great sin when he can testify about his friend and he does not want to testify. How much more so when he can testify about the Holy One, how great a sin is it when he does not testify. Therefore, the angels say to the person who recites va-yechulu that his sins are forgiven.21Ibn Shuaib, Derashot, II: 323.
“His presence fills all the earth” [6:3]. The Talmud says in [tractate] Kiddushin: Rabbi Joshua ben Levi said that one should not walk with his head held high, arrogantly, since the Holy One fills the whole world with His glory. Therefore, a person should walk with his head down and should hold himself lowly.22B. Kiddushin, 31a.
“And I heard” [6:8]. Isaiah said: I heard the voice of the Holy One saying, who will go to punish Israel? He said: I am ready to go. The Holy One said: go and tell Israel that I have said that they should hear my commandments and they will not understand what I say. They saw My wonders that I performed for them and they will not know all this. They have gladly and willingly stopped up their hearts from understanding. They have closed their ears, not to hear My commandments.23Rashi, Isaiah, 6:8.
“And understand with their hearts” [6:10]. When they will turn their hearts to repentance, then I will forgive all of their sins.
“And I said, how long” [6:11]. I said, how long would this be that they would not hear the commandments? The Holy One said: I know well that they will not listen until I will destroy the Temple and their cities.
“And send away” [6:12]. And do not think that you will be expelled near your cities that you will think that you will again come home, but you will be expelled to distant lands where it will not be possible to come back to your land.
“Even if a tenth” [6:13]. From this day forward, there will be ten kings of Israel and then the earth will be devastated.24Radak, Isaiah, 6:13.
“Like a terebinth and an oak” [6:13]. They will be devastated like a tree whose leaves fall in Marheshvan and in Nisan they grow again. In the same way, Israel will be in exile, but they will return to their land in the days of the Messiah.25Radak, Isaiah, 6:13.
“In the days of Ahaz” [7:1]. It was in the days of Ahaz the son of Jotham son of Uzziah, king of Judah, Razin, king of Aram, and Pekah son of Remaliah, king of Israel, went up against the city of Jerusalem to wage war, and they could not conquer the city of Jerusalem.
“It was told to the house of David” [7:2]. It was told to the house of David that the king of Aram came to wage war. They became very frightened and were very troubled. Their hearts shook like a tree in the forest on which no fruits grow. They shake greatly and their sound travels very far.
Genesis Rabbah writes: Why does Scripture say that their hearts shook like a tree in the forest that has no fruits, and not like a tree that has fruit. The answer is: they say to the river Perath, why do you your waters not make noise like the other waters that can be heard from a distance? The river Perath answered: I do not need to make noise. Everyone knows what I am. The trees that are planted near me grow in thirty days. The vegetables that one plants near my waters grow in three days. They came to the river Hidekel and asked it: why are you so noisy? The river Hidekel responded: I want to be heard, so my waters make noise. My waters are not as praised as other waters. Therefore, I have to shout, so I will show that I am also something in the world. They came to the trees that have good fruits and asked them: why don’t we hear you make noise like other trees that make very loud noise because of the wind? The trees responded: we are known through our fruits and we are praised even when we are quiet. However, the trees in the forest say that we must make much noise since we are not noticed. Therefore, we must make noise and let it be known that we also exist. That is why Scripture says, “trembled like the trees of the forest.” Their hearts trembled like a tree in the forest.26Genesis Rabbah, 16.3. From here we learn that whoever brags and praises himself, must not be. Therefore, he must say that he is good or pious or that he is rich, with much wealth, because he knows well that he is considered to be nothing. Similarly, the trees in the forest boast with great noise, because they are insignificant.
“And the Lord said” [7:3]. God said to Isaiah: go to meet Ahaz with your son to the pool of water, to the path where the washers dried their clothes that they washed.27Rashi, Isaiah, 7:3. The Midrash says that Ahaz averted his eyes when he came to the path where the women washed. The women would expose their legs and this is a great sin. Scripture says about this, “the field of the laundryman” [7:3]. That is to say, they were saved through the merit that he did not think about any of the women.28Ginzberg, Legends of the Jews, 6:360 n. 43 attributes this to Rimze Haftorot, Yitro. The Holy One said: go to Ahaz, sit quietly and do not be afraid of the kings. They are like the smoke from a fire and like the smoke hurts the eyes a little and then quickly dissipates. So too will be the kings. They will quickly dissipate and will be destroyed.
“Because” [7:5]. The king of Aram and the son of Remaliah discussed you and decided, we will attack Judah and will besiege it in order to chop it off. We will split the walls and will enter it and will make the son of Tabeel, of the children of Ephraim, king over Jerusalem.
“For a child is born to us” [9:5]. A son will be born and this is Hezekiah. Though Ahaz is an evildoer, his son Hezekiah will be a righteous king. He will be strong in his service of the Holy One. He will study Torah and the Holy One will call him, “eternal father, peaceful ruler” [9:5]. In his days there will be peace and truth.29Rashi, Isaiah, 9:5.
“In abundant authority” [9:6]. To which king will He give such a name? To the king who gives lordship to the Holy One fears the Holy One and goes in His service. There will be great peace in his days.30Rashi, Isaiah, 9:6.