ישעיהו, פרק ו׳, פסוק ח׳

Following a profound purification, the prophet stands at a defining moment of his calling, invited into the inner council of the heavenly court. Most commentators agree that only after his lips are cleansed is he elevated to a spiritual level comparable to that of an angel. This transformation allows him to hear God's voice directly, rather than through an intermediary, marking the true beginning of his prophetic journey [אבן עזרא, שד״ל, אברבנאל, רד״ק].

God presents a twofold question to the court, asking both who is fit to be sent and who will go on their behalf. The primary approach among commentators is that the shift to a plural perspective reflects God consulting with His heavenly court and the seraphim, much like a king conferring with his royal ministers [מצודת דוד, רד״ק, אבן עזרא, אברבנאל]. Some suggest that the mission was originally intended for the angels, and the prophet is being asked to step forward and speak in their place [שד״ל]. The dual nature of the inquiry also highlights the two fundamental requirements of any divine mission: finding someone worthy in the eyes of the Sender, and finding someone who will willingly volunteer of their own accord [מלבי״ם, שד״ל]. According to mystical traditions, the distinction between the singular and plural perspectives implies different types of messages. The singular aspect represents a mission of goodness coming from God alone, while the plural denotes a mission of harsh judgment originating from God alongside His heavenly court [צוארי שלל, חומת אנך].

The background of this calling is a difficult one, requiring the messenger to rebuke the Israelites for their sins [רש״י, צאינה וראינה]. God asks for a volunteer because delivering such a message often leads to suffering and public disgrace. Earlier prophets faced terrible abuse from the people; Micah was struck on the cheek, and Amos was mocked for his speech, with the masses even insulting God for choosing such a messenger [רש״י, רד״ק, אברבנאל]. Furthermore, with several prophets active during this era, God seeks someone completely committed to the difficult task—someone who will not attempt to excuse the people's sins, as had been done previously during the time of Uzziah [אברבנאל].

Recognizing his newfound purity and readiness, the prophet immediately volunteers for the task [מצודת דוד, ביאור שטיינזלץ, אבן עזרא, מלבי״ם]. He embraces the heavy burden, fully aware of the nation's stubbornness and the physical and emotional humiliation that likely awaits him [רד״ק, אברבנאל]. Drawing on the mystical interpretation of the divine question, the prophet's personal, singular response serves as a subtle plea to be sent exclusively on missions of goodness rather than retribution [צוארי שלל, חומת אנך]. On a deeper level, his swift response is an act of profound love and protection for his people. He rushes to volunteer before God even calls him by name, fearing that if he remains silent, the Israelites will be condemned by the heavenly court for not having a single person among them willing to carry out God's will [אהבת יהונתן].