ישעיהו, פרק מ״ט, פסוק ז׳

The promise of divine redemption carries within it a dramatic reversal, transforming a state of extreme degradation into one of supreme honor. This message is directed toward those at the very bottom of the social and political ladder, promising a future where world leaders will pay them royal homage. This respect will not be earned through physical might, but will stem entirely from God’s loyalty and His divine choice. The identity of the recipient of this promise is a subject of discussion. The primary approach among commentators is that the message is directed at the entire nation of Israel, suffering in exile under the heavy hand of foreign nations. Conversely, some suggest [אבן עזרא] that the words are addressed directly to the prophet himself, who endured humiliation in Babylon but would eventually receive honor from kings such as Cyrus. This view, however, faces direct opposition [שד״ל] based on the logic that since prophecies were recorded long before they occurred, it makes little sense to promise earthly honor to a prophet who would have already passed away. Instead, the ultimate fulfillment of the prophecy is what will bring honor to all of Israel. Adding another layer to this discussion, there is a perspective [ביאור שטיינזלץ] that the text maintains an intentional ambiguity, leaving it open as to whether it refers to a specific individual, such as the Redeemer, or to the nation as a whole.

The current state of humiliation is depicted through three distinct layers of existence [מלבי״ם, אברבנאל]. On a spiritual level, the soul is viewed as despised and lowly. The nations perceive Israel as lacking spiritual perfection and devoid of salvation in God, a sentiment so profound that even the Israelites themselves sometimes feel their souls are empty and degraded. On a physical level, they are abhorred by the nations, who find their physical presence repulsive and impure. Interestingly, an alternative reading [אבן עזרא] suggests the opposite: that it is the prophet who abhors the nations, or that his words cause them to loathe him. In this context, it is noted [שד״ל] that the original reading may have explicitly carried a passive meaning of being abhorred, but the sages slightly altered the vocalization to avoid stumbling the masses and to refrain from overtly calling Israel by a derogatory name. On a social level, they are not merely subjugated to a single ruler, but are enslaved to many harsh rulers simultaneously, heavily amplifying their suffering. From a mystical standpoint [חומת אנך], these expressions of degradation represent a spiritual struggle against forces of impurity. The heavenly princes of the nations are the ones seeking to despise the soul of Israel, instilling abhorrence in the hearts of the people, and subjugating both body and soul together.

In stark contrast to this profound lowliness, a complete upheaval is promised. At the time of redemption, the kings of the nations will witness the honor of Israel and stand up before them, while princes will bow down. This reaction serves as a precise rectification of their previous state [אברבנאל, מלבי״ם]. The standing of the kings directly counters their history of being slaves to rulers, and the bowing of the princes serves as the remedy for having been an abhorred nation. According to the Kabbalistic interpretation [חומת אנך], the kings who will rise are actually sparks of holiness that have been trapped in the depths of impurity; upon witnessing the great light of the redemption, these sparks will ascend.

The catalyst for this monumental shift does not originate from Israel’s independent power, but is entirely for the sake of God, who remains deeply faithful. The commentators agree that this extraordinary honor will be granted because God is keeping His ancient promise to Abraham to claim the Israelites as His people and to redeem them. While the redemption is guaranteed to arrive at its appointed time due to God’s unwavering loyalty, it may come even sooner if the people of Israel improve their deeds [מלבי״ם]. Ultimately, God, who is sanctified in the world through the miracles He performs for Israel [רד״ק], is the one who chose them. This divine election serves as the definitive answer to their prior spiritual degradation. It stands as a testament to their spiritual perfection and the holiness of their actions, which ultimately earned them the merit of being chosen from among all the nations.