ישעיהו, פרק ס״ג, פסוק א׳

A dramatic prophetic vision unfolds, revealing a wondrous, majestic figure returning from the battlefield with bloodstained garments after defeating His enemies. As the prophet, or perhaps the city of Jerusalem itself, watches this approaching figure, an astonished question arises regarding His identity. The primary approach among commentators is that this imagery uses the language of human warfare to metaphorically depict God Himself, who is stepping forth to execute judgment on the nations and bring redemption to Israel. However, some suggest the figure might represent the Messiah or the heavenly guardian angel Michael [אבן עזרא].

The figure is seen arriving from Edom. Most explain this as a prophecy foretelling the future destruction of the Edomite kingdom, a nation often identified with Rome and the broader Christian empire [אבן עזרא, אברבנאל, מלבי״ם]. He emerges specifically from Bozrah, a massive fortified capital and the spiritual center of Edom. Historically, Bozrah once supplied a king for Edom, and symbolically, it is said that the heavenly guardian of Edom will one day flee there, mistakenly believing it to be a city of refuge [רש״י]. A different perspective suggests these names do not refer to a specific nation or city at all. Instead, they serve as poetic wordplay: Edom hints at the red color of blood, while Bozrah evokes the harvesting of grapes, symbolizing the trampling of enemies in a winepress [שד״ל].

The observer is struck by a sharp contrast: the figure is adorned in magnificent royal attire, yet arrives soiled and covered in blood. Most commentators explain that His garments are dyed red from the bloodshed of battle, much like vinegar with its intense color and sharp scent [רש״י, רד״ק, שד״ל]. Conversely, another view proposes that the garments are initially pure white, indicating that God first approaches Edom with mercy and peace. Only when they refuse to repent does He don the garments of vengeance [מלבי״ם]. As He advances, He moves with overwhelming force. This powerful motion is understood in various ways: as shaking and tossing the nations from one end of the earth to the other [רד״ק, מצודת דוד], as the proud, upright march of a conqueror [שד״ל], or as a loud, piercing cry [אברבנאל]. It can also be seen as a reflection of an intense internal storm of emotion driving God to act [מלבי״ם].

In response to the observer's wonder, God declares that His actions are rooted in righteousness. He proclaims that His deeds do not stem from empty pride, but from the true promises of justice He made to Israel [מצודת דוד, שד״ל]. This righteousness is demonstrated by God remembering the merit of the forefathers and the devotion of the generation that suffered through exile [רש״י]. It also serves as a demand for the nations of the world to recognize the true faith and its commandments [מלבי״ם]. A unique approach adds that even when Israel is unworthy of redemption on their own merits, God acts righteously by allowing an oppressor to rise against them. This awakens the people to repentance, ultimately preparing them to be saved [אהבת יהונתן]. Finally, God testifies to His immense power to deliver salvation. The very execution of judgment against the nations that oppressed Israel is the ultimate means of bringing about their final redemption at the end of days [רד״ק, אברבנאל].