The Profound Prophetic Vision of Isaiah 40: A Reflection on Jewish Traditions and History
Jewish academic and Hebrew scholar Irene Lancaster delves into the significant themes found in Isaiah 40.
Commemorating the Fast of Av, a day of mourning for the destruction of Jerusalem’s two Temples by the Babylonians in 586 BCE and the Romans in 70 CE, Jewish traditions shift focus soon after. Two days post-commemoration, the Haftorahs of Consolation commence, leading up to Rosh Hashanah, the Jewish New Year.
The inaugural Haftorah, Isaiah 40, is read alongside Deuteronomy (3:23-7:11), known as ‘VaEtchanan’ (‘And Moses implored’). This year, my grandson will have his bar mitzvah during this Shabbat ‘Nechamu’ or Shabbat of comfort, on July 25, and will read these passages.
Deuteronomy begins with Moses pleading with G-d to enter the Land of Israel. G-d, however, directs him to view the land from the summit of a cliff called Pisgah. This Pisgah experience reoccurs at the end of Moses’ life in Deuteronomy 34. In a previous discussion with Rowan Williams, we explored Robert Browning’s poem “Pisgah-Sights (1876)” on this subject.
Continuing the reading, the text recounts G-d’s acts for the children of Israel, emphasizing gratitude for the gifts of Torah and the Land. The reading reintroduces the 10 Commandments with slight variations from Exodus 20, notably the shift from ‘remembering’ to ‘safeguarding’ the Shabbat day (Deuteronomy 5:12), indicating a deeper internalization over time.
Included in Deuteronomy (6:4-9) is the Shema prayer, connecting the Land of Israel with the avoidance of idolatry and the remembrance of being ‘slaves in Egypt’. The reading concludes by declaring the Israelites as ‘holy’ and ‘chosen’ by G-d, despite being ‘the least of all peoples’, a term that might refer to their small global population of 15 million among over 8 billion.
With around 10 million people, of whom 8 million are Jewish, Israel’s small size, both in population and geography, may contribute to the perception that the Jewish people are often underestimated.
This perception connects with G-d’s enduring love for Israel, as highlighted by His promises to ‘safeguard the covenant’ and show ‘loving kindness’ to those who adhere to His commandments over generations.
The reading emphasizes the importance of not allowing the gifts and traditions to become stagnant upon reaching the Promised Land.
Isaiah 40, opening a new section of the Book of Isaiah, is read in this context. Known for its famous biblical passages, the chapter gained prominence partly due to Handel’s oratorio, The Messiah (1742), popularized in Britain, where Handel settled in 1712. Despite its grandeur, the reading was meant for ‘the least of all peoples’, not for a Britain once ruling the waves.
Isaiah 40’s opening injunction, “comfort comfort My people,” possibly references the dual destructions of the Temple. The text calls for soothing Jerusalem, now past her exile period. “A voice calls out into the wilderness,” urging transformation into “a highway for our G-d.”
In modern Hebrew, ‘highway’ translates to ‘rail-track’, suggesting a modern metaphor of G-d accompanying His people on Israel’s fast trains back from exile.
Verse 4 famously states: “Every valley will be raised and every mountain and hill will be made low,” symbolizing the smooth journey from exile, with the humble exalted and the mighty humbled.
Isaiah 40’s prophetic vision illustrates a transformative world order linked to the Deuteronomic safeguarding of G-d’s commands. This ‘Shabbat of Comfort’ highlights the enduring value of preserving traditions through life’s challenges.
This article was originally written by www.christiantoday.com
