Comentario citado sobre Isaías 21:11

And its stating, "and the darkness, he called night;" is an expression of an incident which is not pure; and for this reason, the verse does not rely on the word, "and he called" that it stated at the beginning [of the verse, and repeated it again specifically for darkness] - since there is no more glory and honor to darkness, but rather its incidence will only be in the night. And this is the secret of its stating (Deuteronomy 23:11), "an incident of the night." But when the night will pass, which is the time of the exile, as the verse states (Isaiah 21:11), "The burden of Dumah etc.; watchman, what will be of the night;" since the exile is similar to the night. And then at the dawn, there will no longer be darkness nor night, but [rather], "and there was evening and there was morning, one day;" since the aspect of evil is removed and is not; 'and the night will shine like the day,' 'and the light of the moon will be light the light of the sun.' And this is [why] it states, "one day;" and it is that the verse hints to its stating (Zechariah 14:9), "on that day the Lord will be one and His name will be one."

The Torah also explains how long it will be until we will achieve this goal. We will achieve our goal in two stages, 1) כל הלילה, by means of enduring the whole night of exile; in Isaiah 21,11 the prophet already compared exile to night when he said: שומר מה מלילה שומר מה מליל. "Watchman what of the night, watchman what of the night?" as a reference to the duration of the exile. They also interpret Ruth 3,13: "stay the night until morning" in a similar vein. When "morning" arrives, G'd will pour over us His glory, etc. This time will arrive after the middle of the sixth millenium as we know from G'd's own words that 1000 years are equivalent to a "day" in His calendar (compare Bereshit Rabbah 8,2). Reason tells us that the first 500 years of that "day" are part of the "night" so that the time of the redemption will occur during the second five hundred years of that millenium. The words עד הבוקר in our verse make it plain that we cannot expect the ascent until some time during the latter 500 years of the present millenium. It was unclear from the time of the destruction of the Temple whether the "morning" referred to was the second half of the fifth millenium or the second half of the sixth millenium seeing that the Temple was destroyed in the latter half of the fourth millenium. G'd therefore revealed His secret by means of His prophets when Isaiah in chapter 33,3 spoke of "mornings." The verse reads: "Be their arm לבקרים, on mornings, also our deliverance in times of stress." Isaiah meant that if the deliverance does not occur on the first "morning," (i.e. the second half of the fifth millenium) it will surely occur during the second half of the sixth millenium. The word עד הבוקר is a reference to a "well known morning," i.e. the second one of these possible "mornings." Perhaps Isaiah even hinted in chapter 21,12 when he spoke about the morning having arrived and having been followed by another night, (without the redemption) that if Israel had been worthy it would have been redeemed already on the first of these two "mornings."

Every valley shall be exalted. Every valley that is now low, shall then be exalted. The word גֶּיא valley is not in the construct state¹²From this remark it appears that I. E. read גֵּיא, and thought it therefore necessary to explain the difference between this word, used, as it seems, in the absolute state, and the same form 22:1 and Ez. 39:11 used in the construct state. No remark would have been required if I. E. had before him the reading גֶּיא adopted in the printed editions of the Bible. as in 22:1, and Ez. 39:11. It is, however, possible that it is in the construct state and some genitive is to be supplied; comp. מִלֵּיל (21:11).¹³See c. xv., Note 1.

“as Dummah” [Heb. כְּדֻמָּה.] This was the name of the heads of Edom, as the matter is stated (Isa. 21: 11): “The harsh prophecy about Dumah (דּוּמָה).” Jonathan renders: There is none like (דָמֵי) as one of her likeness (כַּדוֹמָה).