Pensée juive sur Isaïe 40:1

Our Sages³Midrash Tehillim 8:8 (Buber ed.). explained that the word gittis is an allusion to the prophecy of Yeshayahu:⁴Yeshayahu 63:2-4. “Why is Your clothing red, and Your garments like [those of] one who trod in a wine press? A wine press I trod alone… For a day of vengeance was in My heart, and the year of My redemption has arrived.” Like all [of Yeshayahu’s] prophecies beginning from the prophecy,⁵Ibid. 40:1. “Comfort you, comfort you, My people” and onwards, this prophecy focuses on the Ultimate Future. [According to] the simple understanding [of the verses] of the psalm under discussion – with the exception of the phrase, “to silence an enemy and one who seeks revenge,” as I will explain – it does not appear to refer to the Ultimate Future. Nevertheless, it is fitting to proceed to explain how the entire psalm refers to the Ultimate Future. In that way, the words of our Sages⁶I.e., the interpretation of Midrash Tehillim cited above. – though they do not require support or proof – will be further understood and apparent. [To explain the psalm verse by verse:]

Our conduct vis a vis G'd is based on the very same principles. Some people expect G'd to do their bidding, relying on their merit and presenting their claim to G'd. Once these merits have been exhausted, they appear before G'd pleading their case through prayer. Concerning these two groups of people, the Psalmist says "Moses and Aaron of His priests, and Samuel who called on His name,” meaning the former have deeds to their credit, the latter employed the venue of prayer. (Psalms 99,6) However, when the desired response to having employed the first two methods is not forthcoming, many of us resort to the third and unacceptable means of securing our demands. Kings, both of Yehudah and Israel, are prime examples of how the attempt to secure one's end by illegal means failed in the end after approximately five hundred years, during most of which G'd exercised almost inexhaustible patience. Despite our long exile, despite the fact that all the dire prophecies of the Torah and prophets have been fulfilled, Jeremiah holds out hope for the rejuvenation of his people and their eventual redemption. He stresses that the goodness of G'd will become evident especially to those who keep their faith in the coming of the saviour, providing such a person works actively for the coming of this redemption. "The Lord is good to those who trust in Him, when they seek Him out." (Lamentations 3,25) In this vein Jeremiah paints a picture of hope and confidence even amid the ruins in which he laments our lost glory. Similarly, Isaiah, when predicting doom, reinforces our hope of ultimate redemption with rousing visions of a rejuvenated G'd fearing Jewish nation. (chapter 40)