ישעיהו, פרק ז׳, פסוק א׳

During a turbulent era of division and conflict, the Kingdom of Judah faces a severe existential threat. Two powerful armies unite with the shared goal of breaking the Davidic dynasty and conquering the capital city of Jerusalem. Yet, despite their combined might, their campaign ultimately ends in failure. The historical record specifically highlights the lineage of the Judean king, Ahaz, noting that he is the son of Jotham and the grandson of Uzziah. The primary approach among commentators is that this ancestry is mentioned to explain Jerusalem's miraculous survival. Ahaz himself is a wicked ruler who leads his people into sin, so much so that the ministering angels question before God why he is permitted to remain on the throne. Nevertheless, the accumulated merit of his righteous ancestors, Jotham and Uzziah, stands in his favor and shields the capital from falling into enemy hands [רש״י, רד״ק, מלבי״ם, חומת אנך, אברבנאל].

This survival presents a historical contrast, as other records indicate that these same enemies, Rezin and Pekah, previously inflicted devastating defeats on Ahaz, killing tens of thousands of his men. The accepted explanation is that during those prior campaigns, the kings of Aram and Israel attacked the cities of Judah separately. In those instances, they succeeded because their victories served as a divine punishment for the sins of Ahaz [מלבי״ם, רד״ק, אברבנאל]. However, the current invasion is fundamentally different. Pekah, the king of Israel, crosses a line by allying with a foreign power to wage war against his own brethren. Furthermore, the two kings dare to march directly on Jerusalem, the site of the Temple, with the explicit intent of overthrowing the house of David. Due to the sheer audacity and severity of this plot, God extends His mercy to the city and ensures their scheme fails [אברבנאל, חומת אנך, ביאור שטיינזלץ].

The commentators explore who the central figure of this failed confrontation actually is. One approach suggests the narrative highlights Rezin, the king of Aram, as he is the primary initiator and driving force behind the war [מצודת דוד, רד״ק]. Another perspective argues that the focus remains specifically on Pekah, the king of Israel [אבן עזרא]. A completely different interpretation shifts the focus to the victim, proposing that it is Ahaz who is unable to fight. In this view, Ahaz completely lacks the military strength to stand against the coalition and defend his capital [מצודת דוד, אברבנאל]. Ultimately, the invaders arrive fully prepared to wage a battle but find themselves entirely unable to overcome the city and achieve victory [מצודת דוד]. Another perspective views this outcome as an immediate summary of the event. Upon reaching Jerusalem and witnessing its formidable fortifications, the invading armies are overcome with panic. Realizing the impossibility of conquering the city, they abandon their assault and retreat [שד״ל, ביאור שטיינזלץ].