ישעיהו, פרק מ׳, פסוק י״ג

God's absolute greatness in creating and guiding the world leaves no room for outside intervention. The Creator acts entirely out of His own independent wisdom and will, requiring no external guidance. The primary approach among commentators is that no one can possibly define, encompass, or sway God's mind and desires [מצודת דוד, רד"ק, שד"ל, ביאור שטיינזלץ]. However, others view this through a physical lens, suggesting a reference to the actual element of air or wind. Just as the divine spirit hovered over the waters at the dawn of existence, God's mastery completes the physical elements of creation [מלבי"ם, אבן עזרא, ביאור שטיינזלץ]. A distinct perspective shifts the focus to prophecy, understanding this spirit as the divine inspiration speaking through the prophets. Because God Himself prepared this spirit, the prophetic message demands absolute trust [רש"י].

A subtle nuance in the traditional reading of the text creates two distinct ways to understand this thought. One tradition places a pause in the phrasing, turning the idea into a question and an immediate answer: Who established the wind? God Himself [מנחת שי, אבן עזרא בשם רב סעדיה גאון]. Conversely, others read the thought as one continuous, unbroken question, asking who could possibly direct the spirit of God [אבן עזרא, שד"ל].

This inquiry naturally extends into the realm of counsel and advice. The primary approach among commentators frames this as an expression of wonder: Who could possibly be the human or angel capable of acting as an advisor to God, instructing Him on how to build His world or fulfill His promises? [רש"י, רד"ק, מלבי"ם, צאינה וראינה, ביאור שטיינזלץ]. Yet, another approach reverses the dynamic entirely. Instead of asking who can advise God, it asks who is the rare, graceful individual worthy of having God share His divine counsel, revealing to them the hidden reasons behind His actions [מצודת דוד, אבן עזרא, שד"ל].