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Yeshivat Har Etzion

In Parashat Yitro, the Torah tells that Moshe would conduct judicial hearings "from morning until evening" (18:13). The Gemara in Masekhet Shabbat (10a) comments, "Do you really think that Moshe sat and judged the entire day? When does he involve himself in Torah [learning]?" The Gemara responds, "Rather, this teaches you that any judge who renders a completely truthful judgment for even a single moment is considered by the Torah as having become a partner with the Almighty in the creation." The phrase "from morning until evening" subtly alludes to the words, "It was evening, it was morning" repeated throughout the story of creation. This allusion expresses the principle that a judge who rules fairly and honestly is considered a "partner with the Almighty in the creation." Why does rendering honest judgment earn one this distinction?

The Vilna Gaon is cited as explaining based on the verse, "By justice a king sustains a land" (Mishlei 29:4). God created the world, but He demands that we do our share in sustaining it. Through truth and justice, kings and magistrates maintain stability and thereby sustain the world and its inhabitants. In this respect, the Gaon claims, a judge who judges honestly becomes a "partner" with the Almighty in creation: God created the world, and this judge does his part to sustain it.

Rav Yosef Shaul Nathanson suggests a different approach to this statement in the Gemara. He claims that the Gemara draws not an equation between an honest judge and the Almighty, but rather a parallel between them. Although on one level the process of creation culminated on the sixth day, it is actually on ongoing process. In the six days of creation God set everything in nature into place, but, as we say each morning in the berakhot before shema, God is "mechadesh be-khol yom tamid ma'aseh bereishit" – He renews creation every day. God continuously sustains the earth and actively maintains the natural order.

Similarly, Rav Nathanson explains, the process of Matan Torah is an ongoing process. Although God gave us a fixed text of the written law and specific rules governing the oral law, He left it to us to continue the process of Matan Torah. The scholars in every generation must utilize the information conveyed to them by their predecessors as well as their intellect and intuition to determine how halakhot apply to changing realities. Just as the process of creation continues well beyond the original six days, so does the process of Matan Torah continue even after Benei Yisrael encamp from Sinai. Therefore, a judge who arrives at a Torah ruling with absolute impartiality and objectivity, through the maximum investment of time and rational thinking, continues the process of "creating" Torah, complimenting the work of the Almighty who continuously sustains the world and is involved in an ongoing process of creation.

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In Parashat Yitro, the Torah describes Yitro's reaction to Moshe's account of the miracles God performed for Benei Yisrael: "Vayichad Yitro" (18:9). Rashi brings two interpretations to the word "vayichad." According to the first definition, which Rashi considers "peshuto" (the simple meaning of the word), "vayichad" means "he rejoiced." This approach likely views this word as a derivative of the more common term, "chedva," which means joy. Rashi then proceeds to cite a Midrashic interpretation from Chazal (Sanhedrin 94a), that "vayichad" refers to "chidudin," or cuts in one's flesh. Alongside his awe at the might and power of God, Yitro, a man of Egyptian descent, felt pained by the news of Egypt's downfall, as if his own flesh had been pierced. The Gemara learns from this incident that one must be careful not to speak derogatorily of a nation in the presence of someone who descends from that nation, even if he is already several generations removed from that people.

The question, however, arises, what prompted Chazal to introduce a somber note into this narrative, which appears to feature nothing but joy, excitement and celebration? Where in this verse did they find any indication of an element of anguish in Yitro's response to the news he heard from Moshe?

Rav Barukh Epstein, in his Torah Temima, suggests that Chazal arrived at this interpretation from the continuation of the verse. The verse says that Yitro's reaction - "vayichad" - was in response to "all the goodness the Lord performed for Israel." In truth, the Torah Temima suggests, Chazal do not alter the straightforward meaning of the word "vayichad"; they, like Rashi, explain it to mean "rejoiced." However, they observed that Yitro rejoiced only because of "the goodness the Lord performed for Israel," but not over what happened to the Egyptians. This led Chazal to give an additional interpretation of the word "vayichad," alluding to the fact that Yitro celebrated Benei Yisrael's triumph while at the same time feeling saddened by the unfortunate fate of the Egyptians.

By contrast, Rav Yehoshua of Kutna, in his work, "Yeshuot Molkho," suggests that the Gemara's interpretation indeed evolves from the word "vayichad" itself. He claims that there exists a fundamental distinction between "chedva" and other Hebrew words for joy (such as "simcha" and "sasson"). Whereas the other terms denote the natural, spontaneous emotion of joy, "chedva" refers to the experience of joy which one must develop, the happiness experienced in situations where there is reason perhaps not to rejoice. He cites as an example a famous verse from Sefer Nechmeya (8:10). Ezra, Nechemya and the Levi'im address the nation at a public Torah reading assembly on Rosh Hashana, and declare, "This day is holy to the Lord your God: you must not mourn or weep" (verse 9). The verse explains that the people had begun weeping upon hearing the words of the Torah (realizing that they had failed to observe the laws – Rashi). The leaders therefore admonish the people, "Go, eat choice foods and drink sweet drinks and send portions to whoever has nothing prepared… Do not be sad, for your rejoicing in the Lord ['chedvat Hashem'] is the source of your strength." Clearly, "chedva" in this verse refers to the joy that is achieved through an effort to see past the dark side of the situation and find reason for celebration.

This, the Yeshuot Molkho writes, explains why Chazal saw in this verse an indication of ambivalence on Yitro's part. Yitro indeed rejoiced, but he had to force himself to do so. His joy over Yisrael's victory did not come naturally, as his instinctive reaction to the news was one of sorrow over the suffering of his former nation.

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After recording Yitro's arrival to the Israelite camp and his brief conversation with his son-in-law, Moshe, the Torah relates in Parashat Yitro, "Yitro… brought a burnt offering and sacrifices for God; and Aharon came with all the elders of Israel to partake of the meal before God with Moshe's father-in-law" (18:12). Rashi, citing from the Midrash, notes Moshe's conspicuous absence from this verse. Why did he not participate in this "meal before God" conducted by Yitro, Aharon and the elders? Rashi explains that Moshe did not eat because he was the one who served the meal, and the verse therefore omits him from the list of those who took part in this celebration.

The Sefer Ha-makneh on Masekhet Kiddushin (32b) raises the question of whether it was halakhically permissible for Moshe to serve as a waiter. After all, Moshe had the formal, halakhic status of king, as ruled by the Rambam in Hilkhot Beit Ha-bechira (6:11), and a king does not have the right to forego on his honor. How, therefore, was it permitted for Moshe to serve Yitro, Aharon and the others assembled for this feast? Wouldn't this constitute a breach of his royal honor?

The Makneh resolves this difficulty by carefully analyzing the halakha forbidding a king from foregoing on the respect due to h. Based on the verse in Parashat Shoftim (Devarim 17:15), "You shall indeed appoint a king over you," Chazal establish that the fear of the king was to be felt at all times by the nation. The verse requires that Benei Yisrael have a constant sense of fear and reverence towards the king. For this reason, explains the Makneh, a king does not have the right to waive his honor, because for that moment, the people lose their sense of awe and reverence towards him. It turns out, then, that this prohibition stems not from the king's royal stature per se, but rather from the specific requirement derived from the verse in Parashat Shoftim. Consequently, since the verse in Devarim has yet to be presented, the prohibition against foregoing on kingly honor was not in effect, and Moshe was therefore permitted to serve his brother and father-in-law as a waiter.

Rav David Patzanavsky, in his glosses to his father's work, "Pardes Yosef," takes a different approach in resolving the difficulty raised by the Sefer Ha-makneh. Immediately following the aforementioned verse, the Torah tells that "the next day, Moshe sat as magistrate among the people, while the people stood about Moshe from morning to evening." Rashi comments, "He sat as a king while the entire nation stood." One might claim on the basis of Rashi's remark that only "the next day," which, according to Rashi (in his earlier comments to that verse), refers to the day following Yom Kippur, after Moshe descended from Mount Sinai, did Moshe attain the status of king. Indeed, the Midrash (Shemot Rabba 52:1) deduces Moshe's kingly status from the verse in Parashat Vezot Haberakha, "Then he [Moshe] became king in Jeshurun, when the heads of the people assembled, the tribes of Israel together" (Devarim 33:5). This indicates that Moshe became "king" only "when the heads of the people assembled," which very likely refers to Matan Torah. And according to one view among Chazal, Yitro came to the Israelite camp before Matan Torah, and hence before Moshe attained the formal status of king.

Rav David Patzanavsky adds that in general, Moshe's formal status as king is questionable, or at least not universally accepted. The Midrash Sokher Tov (Tehillim 1:3) lists several points of similarity between Moshe and the prophet Shemuel, including, "this one was a king, and the other was a king." Undoubtedly, Shemuel never attained the formal, halakhic status of a king. The Midrash appears to refer to Shemuel's authority over the people, which was stable and unchallenged. Perhaps, then, we need not take too literally Midrashic references to Moshe's royal stature, as perhaps they mean that he exerted absolute authority over the people like a king, and not that he in fact was formally a king. Additionally, several sources refer to Shaul as the first king over Israel, which would likewise indicate that Moshe, who obviously lived well before Shaul, did not have the formal status as king.

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The first verse of Parashat Yitro tells, "Yitro, priest of Midyan, Moshe's father-in-law, heard all that God had done for Moshe and for Israel His people, how the Lord had brought Israel out from Egypt." To what does "all that God had done" refer? The end of the verse specifies that Yitro heard about the Exodus, but what does it mean that Yitro heard "all that God had done"? Rashi famously explains, based on the Gemara in Masekhet Zevachim, that Yitro heard about two of the major events told in Parashat Beshalach: the splitting of the sea and the war against Amalek.

Writers throughout the ages have attempted to explain why these two events in particular (besides Yetziat Mitzrayim) made such an impression on Yitro that he decided to come and join Benei Yisrael. We will present here several different approaches that have been taken.

The Ketav Sofer suggests that Yitro had been reluctant to join Benei Yisrael because he deemed himself unworthy in comparison to them. How could he, a former idolater, become part of this great nation that shows such loyalty to and trust in the Almighty? It was only upon hearing of these two events – the splitting of the sea and the battle against Amalek – that he realized that he, too, deserves a place among Am Yisrael. With the splitting of the sea, Benei Yisrael rose to the level of prophets, and their belief in God was genuine and heartfelt: "They believed in the Lord and in His servant, Moshe" (14:31). Within a matter of weeks, however, they plummeted to the point where they could question, "Is the Lord present among us or not?" (17:7), for which they were punished with Amalek's assault. Yitro then realized that religious observance is not always a straight path; even the loyal and righteous do not necessarily obey with absolute consistency. It is natural to have setbacks and periods of failure. This realization, that perfection is not a prerequisite for joining the ranks of Am Yisael, prompted Yitro to pick up and join God's nation.

The Maharam Sofer suggests a different explanation. The splitting of the sea, as we might expect, had quite an impact on the surrounding nations: "The peoples hear, they tremble; agony grips the dwellers in Peleshet. Now are the clans of Edom dismayed; the tribes of Moav – trembling grips them; all the dwellers of Canaan are aghast. Terror and dread descend upon them" (15:14-15). What impressed Yitro was how quickly the effects of this miracle began to fade. Within weeks, the nation of Amalek (one of the "clans of Edom") forgot the lesson of the sea's splitting and had the audacity to attack Benei Yisrael. This showed Yitro that the lessons we learn and conclusions we reach require constant reinforcement if they are to endure. His decision to embrace monotheism would not last long if he remains in Midyan among pagans. Only if he joins Benei Yisrael and lives in this environment of faith and Godliness could he hope to retain his sincere commitment to the beliefs and values of monotheism.

Rav Yitzchak Kerpel, in his "Nefesh Yitzchak," suggests a different approach, which involves an entirely new reading of Rashi's comment. Rashi does not mean to say that Yitro joined Benei Yisrael because of these two events, but that he came in spite of these events. Had Yitro joined Am Yisrael solely in response to the splitting of the sea, we would have reason to suspect his sincerity. In fact, Benei Yisrael would have likely refused to allow his conversion, just as Chazal record that Benei Yisrael did not accept converts during the reigns of David and Shelomo, when the nation had become the regional power and the wealthiest kingdom in the area. Any prospective convert was understandably suspected of expressing interest in converting purely in order to attain the stature, success and grandeur Benei Yisrael enjoyed at the time. Similarly, Benei Yisrael may have very well doubted Yitro's sincerity had he come immediately following the drowning of the Egyptians in the Yam Suf. But Yitro came to Benei Yisrael after hearing the news of Amalek's attack. This event showed Yitro the "other side," if you will, of the reality of Am Yisrael, that we are a persecuted people. While we are privileged to experience moments of glory and exhilaration such as the splitting of the sea, we are destined as well to suffer the antagonism and violence of Amalek. Yitro's sincerity was thus evidenced by the fact that he came after hearing not only of the splitting of the sea, but also about Amalek's baseless hatred towards Am Yisrael.

Tomorrow we will iy"H bring other explanations for the connection between these two events and Yitro's decision to join Benei Yisrael.

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Yesterday, we began discussing the Gemara in Masekhet Zevachim (116) which Rashi brings in his commentary to the first verse of Parashat Yitro. The Gemara comments that Yitro joined Benei Yisrael as a convert upon hearing of two recent events Benei Yisrael had experienced: the splitting of the sea, and the successful battle against Amalek. Today we will look at three others approaches taken to explain why specifically these two events led Yitro to leave his homeland and join Benei Yisrae.

Rav Yitzchak Kerpel, in the second of his two approaches in "Nefesh Yitzchak" (we cited the first explanation yesterday), suggests an answer based on a fundamental distinction between these two events – the splitting of the sea and the war with Amalek. When God split the sea, He suspended the laws of nature. Rather than intervening and manipulating the natural forces to save Benei Yisrael, the Almighty overturned natural law, he violated the rule of gravity and other realities that characterize the natural order. In the war against Amalek, by contrast, no overt miracle occurred. Benei Yisrael had to themselves take up arms and fight a battle. God obviously assisted them and ensured their victory, but His hand was veiled by the shields, swords and arrows with which Benei Yisrael fought. This is why Yitro did not join Benei Yisrael before the war with Amalek. For only upon hearing about this event did Yitro understand that God demands human effort and willingness to sacrifice. The sea's splitting may have shown God's unlimited capabilities and power, but it did not demonstrate the need for the human being to exert himself and make use of the natural means at his disposal. Therefore, until Benei Yisrael's battle against Amalek, Yitro felt he could live a passive religious life, simply believing in God and waiting for Him to do the rest. But this war taught Yitro that he must make an effort and make sacrifices on behalf of truth. It was only at that point, then, that he made such an effort and sacrifice – by leaving behind his family and fellow countrymen to join Benei Yisrael in a barren wilderness to learn Torah and attach himself to the Almighty.

A similar approach, though from a different angle, is taken by Rabbi Menachem Liederman, in his contribution to a collection of essays entitled "Tziyon Min Ha-Torah," compiled and published in the year 5723 in memory of Rav Zev Gold zt"l. The news of the sea's splitting demonstrated to Yitro God's limitless might, but one question lingered in his mind and prevented him from joining the ranks of Benei Yisrael. True, God has the capability to lead and protect a special nation, but do they have the capabilities required? For Benei Yisrael to develop into a "kingdom of priests and a sacred nation" (see 19:6), God's miracles would not suffice. They must show the resolve and fortitude necessary for this enormous responsibility, they must be prepared to live up to these high standards and make the sacrifices often required by this stature. Could a nation that had been subjected to slavery for over two centuries suddenly transform into a people with such a bold destiny and ambitious calling? The war with Amalek, which Benei Yisrael fought with courage and determination, assuaged Yitro's fears. It showed him that indeed, Benei Yisrael possessed the will and tenacity they would need to sustain and defend themselves and fulfill their divine mission. Yitro was now ready to leave Midyan and come join Benei Yisrael.

Finally, we present the explanation given by Rav Eliyahu Lopian zt"l to the significance of these two events in Yitro's decision to join Benei Yisrael. The splitting of the sea and the battle with Amalek share one common denominator: the news of both these events spread far and wide. Yesterday we cited the verses in "Az Yashir" (Benei Yisrael's song of praise after the splitting of the sea) which depict the fear and trepidation felt throughout the region in response to the news of the Egyptians' drowning (Shemot 15:14-16). News of the battle with Amalek, too, circulated widely, as indicated by the Midrash cited by Rashi in his commentary to Sefer Devarim (25:18). The Midrash comments that Amalek's brazen assault on Benei Yisrael set the precedent that other nations followed; whereas until then no nation dared instigate hostilities against the newly freed nation, Amalek lessened, if only somewhat, the fear that resulted from the splitting of the sea. This implies, of course, that the same nations who heard about the splitting of the Yam Suf were also informed of Amalek's failed attempt to destroy Benei Yisrael.

This, Rav Lopian claims, is precisely the point Chazal wished to emphasize when they pointed out that Yitro came to Benei Yisrael upon hearing about these two highly publicized events. Yitro was not privileged to any classified information, he was not shown any unique vision, he did not undergo any special experience that led him to embrace monotheism. He heard what everyone else heard, he saw what everyone else saw. The only difference was that Yitro responded to what he heard, while the others remained indifferent. What this shows, of course, is that inspiration cannot come only from without. For a person to be impacted, he must be willing to respond, to react, to change. Without this honest willingness to grow, no experience or lesson in the world can have any meaningful impact upon the individual.

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The haftara from Parashat Yitro is taken from the sixth chapter of Sefer Yeshayahu. A brief review of the content of this chapter reveals that it records Yeshayahu's inauguration, his very first vision in which he is assigned the role of prophet. Yeshayahu hears the Almighty ask, "Who shall I send? Who will go for us?" Yeshayahu replies, "Here am I, send me" (6:8). Seemingly, as most commentators maintain, it is here where Yeshayahu assumes his role as God's prophet.

The problem with this assumption involves the chapter's opening verse, which informs us that this prophecy occurred "in the year that King Uziyahu died." Now as we know from the first verse of the sefer, Yeshayahu prophesied "in the reigns of Uziyahu, Yotam, Achaz and Chizkiyahu, kings of Yehuda." How could Yeshayahu have begun his prophetic career during the reign of Uziyahu, as indicated by the sefer's opening verse, if his inauguration occurred "in the year that King Uziyahu died," as mentioned in chapter 6?

One answer given is that Yeshayahu's inauguration indeed occurred in the year of Uziyahu's passing, but before his passing. Thus, the first verse is indeed accurate when it informs us that Yeshyahu prophesied during the time of Uziyahu.

Chazal, however, take a different approach, one which both Rashi and Targum Yontan adopt in their respective commentaries to the opening verse of our haftara. According to Chazal, "in the year that King Uziyahu died" refers not to Uziyahu's death, but rather to the onset of his tzara'at (a type of leprous skin infection), an illness often likened to death. In Sefer Divrei Hayamim II (end of chapter 26), we read that in a moment of megalomaniac arrogance, Uziyahu, an otherwise pious king, brazenly brought an incense offering upon the altar in the Temple – a service intended only for the kohanim. He stubbornly ignored the warnings and pleas of the kohen gadol, Azaryahu, and the eighty kohanim, and offered the incense. He was immediately punished with the sudden onset of tzara'at, from which he suffered until his death. Throughout the interim years, he remained secluded while his son and successor, Yotam, acted as king in his place. According to Chazal, Yeshayahu began prophesying in that year, the year when Uziyahu was stricken with tzara'at.

In fact, Chazal claim that Yeshayahu's inaugural prophecy occurred on that very day that the king entered the Sanctuary. In this prophecy's opening verse, Yeshayahu records seeing "my Lord seated on a high and lofty throne, and the skirts of His robe filled the Temple." Rashi explains that this symbolically refers to God's having descended to the Mikdash to judge Uziyahu for his violation. And in his commentary to verse 4, Rashi (again based on Chazal) informs us that something else occurred on this day, as well. Verse 4 reads, "The doorposts shook at the sound of the [angel] who called, and the House kept filling with smoke." According to Chazal, this "shaking" actually refers to an earthquake. Twice in Tanakh we find very brief reference to a major earthquake that rattled Eretz Yisrael during the reign of King Uziyahu. The opening verse of Sefer Amos tells that Amos prophesied "during reign of Uziya, king of Yehuda, and during the reign of Yeravam Ben Yoash, king of Israel, two years prior to the earthquake." Two hundred years later, the prophet Zekharya describes an earthquake that will rock Eretz Yisrael when God makes war against the nations who gathered to fight in Jerusalem. He declares, "The valley in the hills shall be stopped up… it shall be stopped up as it was stopped up as a result of the earthquake in the days of King Uziyahu of Yehuda" (Zekharya 14:5). This earthquake is not recorded anywhere in Sefer Melakhim or Sefer Divrei Hayamim, but, according to Chazal, it is recorded in our haftara, in Yeshayahu's inaugural prophecy. On that day when Uziyahu entered the Sanctuary and offered the incense, "the doorposts shook" – an earthquake rumbled throughout Eretz Yisrael. The historian Josephus, in his "Antiquities of the Jews" (Book 9), likewise reports that this famous earthquake occurred on the day Uziyahu contracted tzara'at.

Why would Uziyahu's personal transgression warrant a destructive, devastating blow to the entire country? (In fact, from Amos 9:1 it appears that the earthquake struck the northern kingdom, as well; Radak and Ibn Ezra, in their respective commentaries to the opening verse of Sefer Amos, write explicitly that Amos warns the northern kingdom of the impending disaster.) Perhaps Uziyahu's arrogance reflected a widespread phenomenon of arrogance among the people. The period of Uziyahu and Yeravam Ben Yoash was characterized by wealth, power and prosperity Benei Yisrael had not experienced since the time of King Shelomo. Uziyahu expanded the southern kingdom's boundary until Eilat (Divrei Hayamim II 26:2), and established his dominance in the region to the point where his neighbor to the east, Amon, were forced to pay tribute to him (ibid., verse 8). Uziyahu is also credited with innovative construction projects and economic expansion. He even developed new, sophisticated weaponry, which earned him widespread fame (ibid., verse 15).

This success and power likely resulted in a plague of arrogance that overtook the nation. In the fifth chapter of Yeshayahu, the prophet laments "those who chase liquor from early in the morning, and till late in the evening are inflamed by wine… But who never give a thought to the plan of the Lord, and take no note of what He is designing" (Yeshayahu 5:12). He describes a nation intoxicated by their wealth that pays no attention to God. Towards the end of that chapter, Yeshayahu declares, "That is why the Lord's anger was roused against His people, why He stretched out His arm against it and struck it, so that the mountains quaked and its corpses lay like refuse in the streets" (verse 25). This verse likely describes the earthquake during Uziyahu's time which struck the nation because of its arrogance and confidence in its wealth, which led the people to ignore the Almighty and the Torah.

With this in mind, we can perhaps understand more clearly the message conveyed to Yeshayahu in his inaugural prophecy. God instructs Yeshayahu, "Go, tell the people: You hear, indeed, but do not understand; you see, indeed, but do not grasp. That people's mind is dull, its ears closed, its eyes sealed – lest it see with its eyes, hear with its ears, grasp with its mind and repent and save itself" (6:9-10). According to Rashi, God refers here to the nation's refusal to heed the warnings of the prophets (presumably a reference to Amos' prophecies, who, as we saw, had prophesied during the previous two years) and self-righteous insistence on their own piety. They were misled by their success, and assumed that they can care for themselves independently and have no reason to fear the wrath of God. The Almighty pessimistically warns Yeshayahu that in all likelihood, the current, sorry state of affairs will continue "till towns lie waste without inhabitants and houses without people, and the ground lies waste and desolate" (6:11). Until Benei Yisrael humbly accept the prophet's rebuke and confess to their wrongdoing, the downward spiral that began with the earthquake will continue until "the Lord will banish the population and deserted sites are many in the midst of the land" (6:12).

(Based in part on Danny Rahat's article, "Ha-ra'ash Bi-mei Uziyahu," in the yeshiva's journal "Alon Shevut," vol. 117)

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As we mentioned yesterday, the haftara for Parashat Yitro, taken from the sixth chapter of Sefer Yeshayahu, tells of Yeshayahu's inauguration as a prophet. Upon beholding a prophetic vision for the first time, Yeshayahu exclaims, "Woe is me; I am lost! For I am a man of unclean lips and I live among a people of unclean lips; yet my own eyes have beheld the King Lord of Hosts!" (6:5). At this point, one of the "seraphim" flies over to Yeshayahu and places a smoldering coal on his lips. He tells the prophet, "Now that this has touched your lips, your guilt shall depart and your sin be purged away" (6:7). What was Yeshayahu's sin, for which he required expiation in this manner?

The Gemara explains in Masekhet Yevamot (49b) that Yeshayahu sinned by making an accusation against Benei Yisrael – "and I live among a people of unclean lips." According to the Gemara, the Almighty scolded Yeshayahu for having spoken improperly against Benei Yisrael. The prophet's responsibility is to bring God's message to the people and urge them to obey, scolding them when necessary. He has no right to complain about them to God. The prophet can criticize the people harshly to their faces, but must speak only positively about them before the Almighty. Yeshayahu was therefore punished by having his mouth singed, to atone for his sin of speaking wrongly about the people he is to help. The Gemara cites other examples of prophets who were punished for speaking to God inappropriately about Benei Yisrael: Moshe (Shemot 4:1) and Eliyahu (Melakhim I 19:10).

Later commentators, however, suggested other explanations for the "sin" of Yeshayahu. Radak and others claim that Yeshayahu in fact did not sin at all. Rather, he had yet to rise to the level where he deserved the privilege of seeing the vision described in this chapter. He therefore had to be symbolically "cleansed" before he begins his prophetic career.

Ibn Ezra claims that Yeshayahu indeed "sinned," only not by committing any particular improper action, but in that generally, "he spoke nonsense like the people of his generation." Yeshayahu admits to speaking "uncleanly," which he attributed to his having grown among "a people of unclean lips." According to Ibn Ezra, this means that Yeshayahu's speech was influenced by the vain and frivolous talk that pervaded society. We can perhaps understand Ibn Ezra's approach more clearly if we bear in mind yesterday's discussion regarding the religious climate in Eretz Yisrael at this time – during the reign of Uziyahu. As we saw, this period was characterized by wealth, power and success. The prosperity the country enjoyed led the people to excessive indulgence and neglect of their religious obligations. To this, perhaps, Yeshayahu refers when he speaks of "unclean lips." What occupied the minds and speech of Benei Yisrael at this time, as we saw yesterday in other prophecies of Yeshayahu, was eating, drinking and material luxuries. Their lives thus became submerged in the world of the mundane, and they paid no or little attention to spiritual matters.

Finally, the Malbim explains that Yeshayahu is criticized in this chapter for his failure to criticize and chide the people for their wrongdoing. "Unclean lips" refers to the fact that they had not, until now, spoken to the people words of rebuke. It is worth noting that towards the end of the reign of Yoash, the grandfather of the current king, Uziyahu, a kohen/prophet named Zekharya (not to be confused with the Zekharya of Trei-Asar, who lived much later) was stoned to death in the Temple courtyard for chastising the people. (See Divrei Hayamim II 24:20-21.) Quite possibly, this assassination, which was ordered by King Yoash himself, deterred other potential critics of Benei Yisrael from administering rebuke, athey feared the repercussions of questioning the country's religious policies. Nevertheless, the failure of people like Yeshayahu to criticize the people was deemed a sin requiring atonement, as they should have trusted in God's protection. Indeed, in Yirmiyahu's inaugural prophecy, God admonishes him, "Do not break down before them, lest I break you before them. I make you this day a fortified city, and an iron pillar… They will attack you, but they shall not overcome you; for I am with you – declares the Lord – to save you" (Yirmiyahu 1:17-19). Yeshayahu therefore required atonement for his failure to chastise the people until now, despite his legitimate fears and concerns.

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