Parshat Yitro

The choice of this week’s haftarah, one that describes Yishayahu’s vision of the heavenly throne, is meant to bring us back to the focus of the parsha—i.e., the Sinaitic experience, when all of Israel saw Hashem’s glory. And yet, this glorious, magnificent vision of the Divine Glory, of His mighty throne, of the Serafim calling out to each other “Kadosh, Kadosh Kadosh”—all of that is then followed by the charge to inform the people of the impending destruction of their homes, their land and their lives. Perhaps by taking a broader view of the story we may reach a deeper understanding of the navi’s message and of his mission.

“B’shnat mot HaMelech Uziyahu”: These words that open our haftarah this week pinpoint the date when the navi Yishayahu began his service as a navi. Based upon this opening verse, most meforshim recognize this nevuah that took place in the year in which King Uziyahu died, as the very first prophecy granted to Yishayahu, despite the fact that it is found in the sixth perek. And although it is common to find the dating of prophecies in the books of Yirmiyahu, Yechezkel, Zecharya and others, it is not so common in Sefer Yishayahu. Rav Menachem Leibtag suggests that there is significance in the fact that the date is mentioned here, and that Yishayahu began his service in the very year of King Uziyahu’s death. Additionally, he suggests, we can learn much about the navi’s message by understanding the background of that era and its challenges.

So, what was happening then?

The establishment of the monarchy by King David, followed by the construction of the first Beit Hamikdash by his son Shlomo, undoubtedly marked a high point in Jewish history.

For the first time since the Exodus, the country was finally united, its borders secure and its economy strong. Even the religious level of the people was at a high point, as idol worship, so widespread during the time period of the Shoftim, had been eradicated through the efforts of Shmuel, Shaul HaMelech and David HaMelech.

One generation later, however, the monarchy split. Idolatry returned. The “golden years” were over. But several generations later, during the reign of Yeravam ben Yoash, king of Israel, and Uziyahu, king of Yehuda, harmony, prosperity and security finally returned, and idol worship as well was being reduced (Melachim B 14: 23-28).

During this prosperous time of the now powerful kingdoms of Kings Uziyahu and Yeravam, the prophets hoped for a national religious reawakening as well. For the first time in several hundred years, a time period as glorious as the days of David and Shlomo was achievable! But what occurs, and what is described in the earlier chapters of Sefer Yishayahu, is how the people used their newly found prosperity to demand more: They become greedy with their demands and haughty from their wealth.

Rav Leibtag beautifully teaches us that the vision of Yishayahu may not be one of God’s glory entering the Temple but one of leaving the Temple: only “shulav” (the skirts of His robe) are filling the Heichal because He is departing, His glory is being removed. And this is why the angels respond, “M’lo chol ha’aretz k’vodo,” His glory will now fill the entire land, no longer kept in the Temple, which would be destroyed.

In effect, from the very beginning of his nevuah, from his first vision, Yishayahu foresaw God’s anger and His impending punishment of Israel for their misuse of the blessings of prosperity and security He had bestowed upon them. And that is why it was important to note that the prophecy was given during the final year of Uziyahu’s reign, a reign during which Israel had the potential to meet Hashem’s goal for them but, by its end, it had already become clear that the society had failed to reach that goal.

As Hashem pronounced the Aseret HaDibrot in this week’s parsha, the very core of our connection to God, it was important to emphasize that the rewards promised to Israel for their adherence to the mitzvot could also be misused. It was essential to remember that even in times of success—perhaps especially then—we must keep in mind that the success was a gift from God and had to be recognized and appreciated. It is through the proper use of Hashem’s rewards that we will successfully reach our goals and ultimately succeed in reaching Hashem’s desired goal for us.

Rabbi Neil Winkler is the rabbi emeritus of the Young Israel Fort Lee and now lives in Israel.