ישעיהו, פרק מ״ה, פסוק י״ד

Amidst the rise and fall of empires and the chaos of global conflicts, a dramatic reversal of fortune unfolds. The wealth, power, and military might of great nations are ultimately redirected to Israel, serving as a catalyst for the universal recognition of the one true God.

The primary approach among commentators is to link this dramatic shift to the miraculous downfall of Sennacherib, the King of Assyria, during the reign of King Hezekiah [רש״י, רד״ק, מצודת דוד, חומת אנך]. After conquering Egypt and Cush, Sennacherib brought their vast spoils and captives to the gates of Jerusalem, where his mighty army suddenly fell, leaving all the accumulated wealth to Hezekiah and his people. Looking at this event, [אברבנאל] explains that recalling Sennacherib serves as a timeless encouragement: just as God saved Israel through those ancient conflicts, He will deliver them in the future through the campaigns of Cyrus the Great. Other perspectives place the events directly in the era of Cyrus and the return to Zion, as the Persian empire conquered African nations and paraded captives through the Land of Israel, a natural geographical crossroads [אבן עזרא, שד״ל]. Alternatively, this era of newfound strength and international respect hints at the Second Temple period under the Hasmoneans, when foreign kings sent tributes to honor the greatness of the Temple [אברבנאל].

The arriving riches and power come from distinct sources. The immense wealth and industrial goods of Egypt, a nation renowned for its craftsmanship and labor, are brought forward [מצודת ציון, שד״ל, שטיינזלץ]. Alongside this comes the lucrative trade of Cush, an ancient society famous for its vast economic prosperity [שד״ל, שטיינזלץ]. Accompanying these material treasures are soldiers from the land of Sheba, famed for their towering height and imposing physical strength [רש״י, מצודת ציון, רד״ק, שד״ל]. All of these forces and fortunes converge on Jerusalem, falling directly into the hands of its people.

These foreign nations arrive in physical chains, led as slaves and captives [רש״י, מצודת ציון]. Yet, their bondage takes on a deeper dimension. Some suggest that out of profound submission, they willingly accept the role of servants, choosing to follow Israel [מלבי״ם]. Others note that while in captivity, these prisoners witness the unique tranquility of Israel and develop a deep longing to become permanent inhabitants of Jerusalem [שד״ל].

This process of submission reaches a climax as the captives bow down and pray. On a practical level, they prostrate themselves before Hezekiah, begging him to release them from their chains [מצודת דוד, רד״ק]. Historically, Hezekiah granted their plea, freeing them, which led to their conversion to Judaism [רש״י]. However, viewing this from a purely religious standpoint, it is inappropriate to pray to a human being. Therefore, the captives are actually directing their prayers to God while facing Jerusalem [שד״ל, מלבי״ם], or they are approaching the people of Israel as intermediaries, recognizing that the Divine Presence rests exclusively among them [מלבי״ם]. Ultimately, this journey from captivity to spiritual awakening concludes with a complete public declaration. The nations openly acknowledge that God is the only true God, and that all other deities are nothing more than worthless idols [רש״י, מצודת דוד, מלבי״ם].