Comentario citado sobre Isaías 48:12

ויקרא אל משה, “He called to Moses, etc.” The word קריאה denotes honor, i.e. the manner in which G’d called out to Moses reflected His fondness of him. The expression is also used when the prophet describes the angels as calling out to each other such as Isaiah 6,3 (compare Rashi.) The very fact that G’d calls out to a prophet establishes the truth of three fundamental tenets of Judaism. They are: 1) the belief in the creation of the universe out of nothing by G’d the Creator. 2) The giving of the Torah to the Jewish people. 3) the belief in the resurrection of the dead. These three tenets of Judaism are connected to the beginning of time (as we know it), to a date within the accepted framework of “Time,” and, finally, an event which will occur at the conclusion of the accepted meaning of the concept of “Time.” Each one of these tenets has a decisive influence on the next one. Prophecy, i.e. the predictions made by a prophet testify to the existence of a G’d who supervises the universe. Such supervision (and control which is an implied part of the term “supervision”) proves that the universe had a beginning, did not precede the Supervisor.” [How could the “supervisor” control something he had not made himself and therefore been privy to its essence? Ed.] Seeing that the universe was created by a Creator who keeps supervising it, it makes sense that the Torah should be given to the people at some point in time in order for the Torah and its observance to guarantee that at the end of time the people could receive the reward for observing its precepts. A period of ultimate and undisturbed delight will be ushered in when the dead are resurrected.
We find the expression קריאה being used in connection with each of these three tenets. The prophet Isaiah 48,12 writes: “listen to Me Yaakov and Israel whom I have called (מקראי) I am He- I am the first, and I am the last as well.” In this verse the prophet referred to three separate existences, i.e. “the present, the past, and the future.”

שמך יעקב, “your name Yaakov, etc.” According to Nachmanides, although Esau’s guardian angel had already told Yaakov that his name would henceforth be Israel, (32,29) G’d told him that as of this moment his name was still Yaakov. However, from that time on his name would be Israel. This is the meaning of the words: ויקרא שמו ישראל. Thus far Nachmanides’ comment. This then is the meaning of Isaiah 48,12 וישראל מקוראי, ”and Israel whom I have called.”

Rabbeinu Chananel explains that the name Israel which G’d bestowed on Yaakov was in addition to the name Yaakov which Yaakov retained. The word עוד in our verse means “only, exclusively.” The correct translation of our verse is: “your name will no longer be Yaakov exclusively, but your name will (also) be Israel.” We find something analogous to this in Jeremiah 3,16 לא יאמרו עוד ארון ברית ה’, “they will no longer refer to the ark of G’d as the only location where G’d can be found, etc.” but the whole of Jerusalem will be so designated.” They will refer to the whole of Jerusalem as כסא ה’, “the throne of the Lord.” Similarly, here; the words כי אם ישראל יהיה שמך, “but Israel shall be your name, i.e. sometimes you will be referred to as “Yaakov,” other times as “Israel.” This is precisely what the prophet had in mind in Isaiah שמע אלי יעקב, ישראל מקוראי. We find something similar in Isaiah 46,28 אל תיראי עבדי יעקב, ואל תחת ישראל, “do not fear My servant Yaakov, do not be scared Israel.”

The seal of the Holy One of Blessing is Truth - the middle one of the letters [of the Hebrew alphabet], and the first and the last, which indicates "I am first, and I am last, and I am all that there is" (cf. Isaiah 44:6 and Isaiah 48:12)

גד גדוד יגודנו GAD, AN ASSAILING TROOP SHALL ASSAIL HIM — all the words in this verse which have, the letters גד are connected in meaning with the word גדוד and so also did Menachem ben Seruk classify them. Should you say, however, that גדוד has always two ד’s and these words have only one, the answer is: The word גדוד is a noun and therefore requires two ד’s, for it is the way of a biliteral root to have the second letter doubled when used as a noun; the root proper, however, consists only of two letters. Thus it says, (Proverbs 26:2) כצפור לנוד “the wandering sparrow”, (לנוד a verb, infinitive) of the same derivation as נדודים in (Job 7:4) “I am full of גדודים wanderings” (a noun); (Judges 5:27) ‘‘there he fell down (שדוד) dead”, a noun in meaning, which is of the same derivation as the verb in (Psalms 41:6) “that wasteth (ישוד) at moon-day”. So, also, יגודנו ,יגוד and גדוד have the same derivation. When, also, one uses such biliteral roots in the future tense Kal, it (the second letter) is not doubled. For example: יגוד he will troop, ינוד he will wander, ירום he will be high, ישוד he will devastate, ישוב he will come back. When, however, such a root is used in a reflexive sense (Hithpael) or in a causative-transitive sense the second letter is doubled Examples are: יתעודד ,יתרומם ,יתבולל ,יתגודד. Examples of the causative-transitive sense are: (Psalms 146:9) “He strengtheneth (יעודד) the fatherless and the widow”; (Isaiah 49:5) “To bring Jacob back (לשובב) to Him”; (Isaiah 48:12) “The restorer (משובב) of paths”. The form יגודנו which is used here has not the force that others will make him do something (i.e. it has not this causative-transitive sense with the direct accusative suffix נוּ) but it means “a troop will troop out from him”, exactly the same as (Jeremiah 10:20) בני יצאוני which means “my children have gone forth from me”, (as we might say “have left me”). (Cf. Rashi on Genesis דברו לשלום 37:4, and on תמלאמו Exodus 15:9.). גד גדוד יגודנו accordingly means, “troops will troop out of him” signifying that they (the Gadites) will cross the Jordan with their brethren, all armed, and remain with them until the land will have been conquered.