Haftarah Ki Tavo Light of Redemption

(א) ק֥וּמִי א֖וֹרִי כִּ֣י בָ֣א אוֹרֵ֑ךְ וּכְב֥וֹד יְהוָ֖ה עָלַ֥יִךְ זָרָֽח׃ (ב) כִּֽי־הִנֵּ֤ה הַחֹ֙שֶׁךְ֙ יְכַסֶּה־אֶ֔רֶץ וַעֲרָפֶ֖ל לְאֻמִּ֑ים וְעָלַ֙יִךְ֙ יִזְרַ֣ח יְהוָ֔ה וּכְבוֹד֖וֹ עָלַ֥יִךְ יֵרָאֶֽה׃ (ג) וְהָלְכ֥וּ גוֹיִ֖ם לְאוֹרֵ֑ךְ וּמְלָכִ֖ים לְנֹ֥גַהּ זַרְחֵֽךְ׃ (ד) שְׂאִֽי־סָבִ֤יב עֵינַ֙יִךְ֙ וּרְאִ֔י כֻּלָּ֖ם נִקְבְּצ֣וּ בָֽאוּ־לָ֑ךְ בָּנַ֙יִךְ֙ מֵרָח֣וֹק יָבֹ֔אוּ וּבְנֹתַ֖יִךְ עַל־צַ֥ד תֵּאָמַֽנָה׃ (ה) אָ֤ז תִּרְאִי֙ וְנָהַ֔רְתְּ וּפָחַ֥ד וְרָחַ֖ב לְבָבֵ֑ךְ כִּֽי־יֵהָפֵ֤ךְ עָלַ֙יִךְ֙ הֲמ֣וֹן יָ֔ם חֵ֥יל גּוֹיִ֖ם יָבֹ֥אוּ לָֽךְ׃ (ו) שִֽׁפְעַ֨ת גְּמַלִּ֜ים תְּכַסֵּ֗ךְ בִּכְרֵ֤י מִדְיָן֙ וְעֵיפָ֔ה כֻּלָּ֖ם מִשְּׁבָ֣א יָבֹ֑אוּ זָהָ֤ב וּלְבוֹנָה֙ יִשָּׂ֔אוּ וּתְהִלֹּ֥ת יְהוָ֖ה יְבַשֵּֽׂרוּ׃ (ז) כָּל־צֹ֤אן קֵדָר֙ יִקָּ֣בְצוּ לָ֔ךְ אֵילֵ֥י נְבָי֖וֹת יְשָׁרְת֑וּנֶךְ יַעֲל֤וּ עַל־רָצוֹן֙ מִזְבְּחִ֔י וּבֵ֥ית תִּפְאַרְתִּ֖י אֲפָאֵֽר׃ (ח) מִי־אֵ֖לֶּה כָּעָ֣ב תְּעוּפֶ֑ינָה וְכַיּוֹנִ֖ים אֶל־אֲרֻבֹּתֵיהֶֽם׃ (ט) כִּֽי־לִ֣י ׀ אִיִּ֣ים יְקַוּ֗וּ וָאֳנִיּ֤וֹת תַּרְשִׁישׁ֙ בָּרִ֣אשֹׁנָ֔ה לְהָבִ֤יא בָנַ֙יִךְ֙ מֵֽרָח֔וֹק כַּסְפָּ֥ם וּזְהָבָ֖ם אִתָּ֑ם לְשֵׁם֙ יְהוָ֣ה אֱלֹהַ֔יִךְ וְלִקְד֥וֹשׁ יִשְׂרָאֵ֖ל כִּ֥י פֵאֲרָֽךְ׃ (י) וּבָנ֤וּ בְנֵֽי־נֵכָר֙ חֹמֹתַ֔יִךְ וּמַלְכֵיהֶ֖ם יְשָׁרְת֑וּנֶךְ כִּ֤י בְקִצְפִּי֙ הִכִּיתִ֔יךְ וּבִרְצוֹנִ֖י רִֽחַמְתִּֽיךְ׃ (יא) וּפִתְּח֨וּ שְׁעָרַ֧יִךְ תָּמִ֛יד יוֹמָ֥ם וָלַ֖יְלָה לֹ֣א יִסָּגֵ֑רוּ לְהָבִ֤יא אֵלַ֙יִךְ֙ חֵ֣יל גּוֹיִ֔ם וּמַלְכֵיהֶ֖ם נְהוּגִֽים׃ (יב) כִּֽי־הַגּ֧וֹי וְהַמַּמְלָכָ֛ה אֲשֶׁ֥ר לֹא־יַעַבְד֖וּךְ יֹאבֵ֑דוּ וְהַגּוֹיִ֖ם חָרֹ֥ב יֶחֱרָֽבוּ׃ (יג) כְּב֤וֹד הַלְּבָנוֹן֙ אֵלַ֣יִךְ יָב֔וֹא בְּר֛וֹשׁ תִּדְהָ֥ר וּתְאַשּׁ֖וּר יַחְדָּ֑ו לְפָאֵר֙ מְק֣וֹם מִקְדָּשִׁ֔י וּמְק֥וֹם רַגְלַ֖י אֲכַבֵּֽד׃ (יד) וְהָלְכ֨וּ אֵלַ֤יִךְ שְׁח֙וֹחַ֙ בְּנֵ֣י מְעַנַּ֔יִךְ וְהִֽשְׁתַּחֲו֛וּ עַל־כַּפּ֥וֹת רַגְלַ֖יִךְ כָּל־מְנַֽאֲצָ֑יִךְ וְקָ֤רְאוּ לָךְ֙ עִ֣יר יְהוָ֔ה צִיּ֖וֹן קְד֥וֹשׁ יִשְׂרָאֵֽל׃ (טו) תַּ֧חַת הֱיוֹתֵ֛ךְ עֲזוּבָ֥ה וּשְׂנוּאָ֖ה וְאֵ֣ין עוֹבֵ֑ר וְשַׂמְתִּיךְ֙ לִגְא֣וֹן עוֹלָ֔ם מְשׂ֖וֹשׂ דּ֥וֹר וָדֽוֹר׃ (טז) וְיָנַקְתְּ֙ חֲלֵ֣ב גּוֹיִ֔ם וְשֹׁ֥ד מְלָכִ֖ים תִּינָ֑קִי וְיָדַ֗עַתְּ כִּ֣י אֲנִ֤י יְהוָה֙ מֽוֹשִׁיעֵ֔ךְ וְגֹאֲלֵ֖ךְ אֲבִ֥יר יַעֲקֹֽב׃ (יז) תַּ֣חַת הַנְּחֹ֜שֶׁת אָבִ֣יא זָהָ֗ב וְתַ֤חַת הַבַּרְזֶל֙ אָ֣בִיא כֶ֔סֶף וְתַ֤חַת הָֽעֵצִים֙ נְחֹ֔שֶׁת וְתַ֥חַת הָאֲבָנִ֖ים בַּרְזֶ֑ל וְשַׂמְתִּ֤י פְקֻדָּתֵךְ֙ שָׁל֔וֹם וְנֹגְשַׂ֖יִךְ צְדָקָֽה׃ (יח) לֹא־יִשָּׁמַ֨ע ע֤וֹד חָמָס֙ בְּאַרְצֵ֔ךְ שֹׁ֥ד וָשֶׁ֖בֶר בִּגְבוּלָ֑יִךְ וְקָרָ֤את יְשׁוּעָה֙ חוֹמֹתַ֔יִךְ וּשְׁעָרַ֖יִךְ תְּהִלָּֽה׃ (יט) לֹא־יִֽהְיֶה־לָּ֨ךְ ע֤וֹד הַשֶּׁ֙מֶשׁ֙ לְא֣וֹר יוֹמָ֔ם וּלְנֹ֕גַהּ הַיָּרֵ֖חַ לֹא־יָאִ֣יר לָ֑ךְ וְהָיָה־לָ֤ךְ יְהוָה֙ לְא֣וֹר עוֹלָ֔ם וֵאלֹהַ֖יִךְ לְתִפְאַרְתֵּֽךְ׃ (כ) לֹא־יָב֥וֹא עוֹד֙ שִׁמְשֵׁ֔ךְ וִירֵחֵ֖ךְ לֹ֣א יֵאָסֵ֑ף כִּ֣י יְהוָ֗ה יִֽהְיֶה־לָּךְ֙ לְא֣וֹר עוֹלָ֔ם וְשָׁלְמ֖וּ יְמֵ֥י אֶבְלֵֽךְ׃

Isaiah 60:1-20

(1) Arise, shine, for your light has dawned; The Presence of the LORD has shone upon you! (2) Behold! Darkness shall cover the earth, And thick clouds the peoples; But upon you the LORD will shine, And His Presence be seen over you. (3) And nations shall walk by your light, Kings, by your shining radiance. (4) Raise your eyes and look about: They have all gathered and come to you. Your sons shall be brought from afar, Your daughters like babes on shoulders. (5) As you behold, you will glow; Your heart will throb and thrill— For the wealth of the sea shall pass on to you, The riches of nations shall flow to you. (6) Dust clouds of camels shall cover you, Dromedaries of Midian and Ephah. They all shall come from Sheba; They shall bear gold and frankincense, And shall herald the glories of the LORD. (7) All the flocks of Kedar shall be assembled for you, The rams of Nebaioth shall serve your needs; They shall be welcome offerings on My altar, And I will add glory to My glorious House. (8) Who are these that float like a cloud, Like doves to their cotes? (9) Behold, the coastlands await me, With ships of Tarshish in the lead, To bring your sons from afar, And their silver and gold as well— For the name of the LORD your God, For the Holy One of Israel, who has glorified you. (10) Aliens shall rebuild your walls, Their kings shall wait upon you— For in anger I struck you down, But in favor I take you back. (11) Your gates shall always stay open— Day and night they shall never be shut— To let in the wealth of the nations, With their kings in procession. (12) For the nation or the kingdom That does not serve you shall perish; Such nations shall be destroyed. (13) The majesty of Lebanon shall come to you— Cypress and pine and box— To adorn the site of My Sanctuary, To glorify the place where My feet rest. (14) Bowing before you, shall come The children of those who tormented you; Prostrate at the soles of your feet Shall be all those who reviled you; And you shall be called “City of the LORD, Zion of the Holy One of Israel.” (15) Whereas you have been forsaken, Rejected, with none passing through, I will make you a pride everlasting, A joy for age after age. (16) You shall suck the milk of the nations, Suckle at royal breasts. And you shall know That I the LORD am your Savior, I, The Mighty One of Jacob, am your Redeemer. (17) Instead of copper I will bring gold, Instead of iron I will bring silver; Instead of wood, copper; And instead of stone, iron. And I will appoint Well-being as your government, Prosperity as your officials. (18) The cry “Violence!” Shall no more be heard in your land, Nor “Wrack and ruin!” Within your borders. And you shall name your walls “Victory” And your gates “Renown.” (19) No longer shall you need the sun For light by day, Nor the shining of the moon For radiance [by night]; For the LORD shall be your light everlasting, Your God shall be your glory. (20) Your sun shall set no more, Your moon no more withdraw; For the LORD shall be a light to you forever, And your days of mourning shall be ended.

ישעיהו ס׳:כ״א-כ״ב

(כא) וְעַמֵּךְ֙ כֻּלָּ֣ם צַדִּיקִ֔ים לְעוֹלָ֖ם יִ֣ירְשׁוּ אָ֑רֶץ נֵ֧צֶר מטעו [מַטָּעַ֛י] מַעֲשֵׂ֥ה יָדַ֖י לְהִתְפָּאֵֽר׃ (כב) הַקָּטֹן֙ יִֽהְיֶ֣ה לָאֶ֔לֶף וְהַצָּעִ֖יר לְג֣וֹי עָצ֑וּם אֲנִ֥י יְהוָ֖ה בְּעִתָּ֥הּ אֲחִישֶֽׁנָּה׃ (ס)

Isaiah 60:21-22

(21) And your people, all of them righteous, Shall possess the land for all time; They are the shoot that I planted, My handiwork in which I glory. (22) The smallest shall become a clan; The least, a mighty nation. I the LORD will speed it in due time.

חגיגה י״ב א:ט׳-י״א

כדר' אלעזר דא"ר אלעזר אור שברא הקב"ה ביום ראשון אדם צופה בו מסוף העולם ועד סופו כיון שנסתכל הקב"ה בדור המבול ובדור הפלגה וראה שמעשיהם מקולקלים עמד וגנזו מהן שנאמר (איוב לח, טו) וימנע מרשעים אורם ולמי גנזו לצדיקים לעתיד לבא שנאמר וירא אלהים את האור כי טוב ואין טוב אלא צדיק שנאמר (ישעיהו ג, י) אמרו צדיק כי טוב כיון שראה אור שגנזו לצדיקים שמח שנאמר (משלי יג, ט) אור צדיקים ישמח

Chagigah 12a:9-11

The Gemara answers: This should be understood in accordance with Rabbi Elazar, as Rabbi Elazar said: The light that the Holy One, Blessed be He, created on the first day was not that of the sun but a different kind of light, through which man could observe from one end of the world to the other. But when the Holy One, Blessed be He, looked upon the generation of the Flood and the generation of the Dispersion and saw that their ways were corrupt and that they might misuse this light for evil, He arose and concealed it from them, as it is stated: “And from the wicked their light is withheld” (Job 38:15). And for whom did He conceal it? For the righteous people in the future, as it is stated: “And God saw the light, that it was good” (Genesis 1:4), and “good” is referring to none other than the righteous, as it is stated: “Say of the righteous that it shall be good for them, for they shall eat the fruit of their actions” (Isaiah 3:10). When the light saw that it had been concealed for the righteous, it rejoiced, as it is stated: “The light for the righteous shall rejoice” (Proverbs 13:9).

מלבי"ם על ישעיהו ס׳:א׳:א׳

קומי אורי, הצרה מצויינת בחשך ואפלה, עתה קומי מן החשך הלז ואורי לכל בני העולם האירי לכל, כי בא אורך אור הישועה הגופנית והנפשיית בא לך, וזולת האור שלך הטבעי גם כבוד ה' עליך זרח הכבוד העליון מהופעת אור האלהי על נביאיו ושרידיו:

Malbim on Isaiah 60:1:1

The pain is described with terms of darkness. Now, arise from this darkness and light will be for all peoples of the world. This is the light of salvation that is both bodily and soulful. Separate from that, there will also be the elevated glory of God that will come down to God's prophets and princes.

Yalkut Shimon 499-501

Rav Hosha'aya said: In the future Jerusalem will serve as a torch for the nations of the world, and they will walk in its light. What is the reason? "And the nations shall walk in your light." And so too the verse states: "The mountain of the Lord's house shall be established" (Yeshayahu 2:2). This is what the verse says: "For with You is the fountain of life; in Your light we see light" (Tehilim 36:10).

The people of Israel said before the Holy One, blessed be He: Master of the universe, because of the Torah which You gave me and is called "the fountain of life," I will in the future delight in Your light. What is [the meaning of] "in Your light we see light"? This refers to the light of the messiah, as it is stated: "And the Lord saw the light that it was good." This teaches that before the world was created, the Holy One, blessed be He, foresaw the generation of the messiah and its deeds, and hid it [= the light] for the messiah and his generation under His Throne of Glory. Satan said to the Holy One, blessed be He: The light that is hidden away under your Throne of Glory – whose is it? He said to him: It belongs to him who in the future will turn you back in shame. He said to the Holy One, blessed be He: Show him to me. He said to him: Come, and see him. When he saw him, he trembled and fell on his face, saying: He is certainly the messiah who in the future will cast me down into Gehinom along with all the officers of the idolators.

At that time, the Holy One, blessed be He, will shine the light of the messianic king and of Israel, and they will all walk in the light of the messianic king and of Israel. As it is stated: "And the nations shall walk in your light, and kings at the brightness of your rising." And they will come and lick the dust under the feet of the messianic king, as it is stated: "And they will lick up the dust of your feet" (Yeshayahu 49:23). And they will all come and fall on their faces before the messiah and before Israel, saying: We will be servants to you and to Israel. And every member of Israel will have twenty eight hundred servants.

אבן עזרא על ישעיהו ס׳:ה׳:א׳

אז תיראי. והטעם כאשר יבאו המלכים אליך ויביאו בניך, אז תיראי כאדם שיפחד בבא לו תשועה ודבר שלא עלה על לב, כאשר יקרא למצא אבדה:

Ibn Ezra on Isaiah 60:5:1

Then. When kings come unto thee and bring thee thy children. תראי Thou shalt fear,³A. V., Thou shalt see. I. E. seems to have read תִּֽרְאִי or תִּרְאִי (root ירא), instead of תִּרְאִי. like a man that trembles when help comes to him suddenly, or anything he did not anticipate; this is usually the case with a person who finds something.

אבן עזרא על ישעיהו ס׳:ה׳:ג׳

ופחד. והנה יהיה פחד מעורב עם שמחה, וזאת רחב לבבך, הפך הצרה:

Ibn Ezra on Isaiah 60:5:3

And thine heart shall fear and be enlarged. Anxiety will be mixed with the rejoicing, which is indicated by the words: And thine heart shall be enlarged. This is the opposite of צרה straits, distress.

אבן עזרא על ישעיהו ס׳:ה׳:ד׳

כי יהפך עליך המון ים. או טעם תיראי מרוב המון שיהפך עליך:

Ibn Ezra on Isaiah 60:5:4

The reason of the joy will be Because the abundance of the sea, etc. The verse may also be explained thus: Thou shalt fear because of the great multitude that will flow unto thee.

עבודה זרה כ״ד א:ט״ו

פתח אידך מינייהו ואמר מאי אותיבו ליה חברוהי לר"א (ישעיהו ס, ז) כל צאן קדר יקבצו לך וגו' אמר להן ר"א כולם גרים גרורים הם לעתיד לבא

Avodah Zarah 24a:15

The other one of them began and said: What did Rabbi Eliezer’s colleagues respond to him? They quoted the verse: “All flocks of Kedar shall be gathered together unto you, the rams of Nebaioth shall minister unto you; they shall come up with acceptance upon My altar” (Isaiah 60:7). This verse clearly indicates that offerings will be accepted from gentiles. Rabbi Eliezer said to them: In the future all gentiles will be calculating converts, i.e., those who converted for personal gain, and as converts, they will not be suspected of engaging in bestiality.

בבא בתרא ע״ה ב:ה׳-ו׳

ואמר רבה א"ר יוחנן עתיד הקב"ה להגביה את ירושלים ג' פרסאות למעלה שנאמר (זכריה יד, י) וראמה וישבה תחתיה מאי תחתיה כתחתיה וממאי דהאי תחתיה תלתא פרסי הויא אמר רבה אמר לי ההוא סבא לדידי חזי לי ירושלים קמייתא ותלתא פרסי הויא ושמא תאמר יש צער לעלות תלמוד לומר (ישעיהו ס, ח) מי אלה כעב תעופינה וכיונים אל ארובותיהם אמר רב פפא ש"מ האי עיבא תלתא פרסי מידלי

Bava Batra 75b:5-6

And Rabba says that Rabbi Yoḥanan says: In the future, the Holy One, Blessed be He, will raise Jerusalem three parasangs upward; as it is stated: “And it shall be lifted up and inhabited in its place” (Zechariah 14:10). What is the meaning of the phrase “in its place”? It means equivalent to its place, i.e., Jerusalem will be raised to a height whose measure in parasangs corresponds to the measure of its area in square parasangs. The Gemara asks: And from where is it derived that the place of Jerusalem was an area of three square parasangs? Rabba said that a certain elder said to me: I saw the initial Jerusalem, when it was still extant, and its area was three square parasangs. The Gemara continues to discuss the statement of Rabbi Yoḥanan: And lest you say that there is discomfort in ascending to a place so high, the verse states in a prophecy depicting the return of the Jewish people to Jerusalem: “Who are these that fly as a cloud, and as the doves to their cotes” (Isaiah 60:8). This indicates that they can easily ascend to Jerusalem, as though they were clouds or doves. Rav Pappa said: Incidentally, one can learn from that statement that this cloud mentioned in the verse is three parasangs high, as it reaches Jerusalem, which will be raised three parasangs.

צוארי שלל, הפטרת תבא ב׳:א׳-ב׳

וקראו לך עיר ה' ציון קדוש ישראל. כלומר דיהיה לך דין נשואה דאת בחצר דידיה. תחת היותך עזובה ושנואה דהיה לך דין ארוסה ופקעי קדושין ונפסק ח"ו הקשר והאהבה. עתה ידעו שאת נשואה:

Tzaverei Shalal, Haftarah of Ki Tavo 2:1-2

This is to say that you will have the title of being married to God as you will be in God's courtyard. This is in place of being abandoned and hated which was the case when you were engaged and your kiddushin was nullified and your love and connection was stopped. Now, you know that you are married.

מלבי"ם על ישעיהו ס׳:י׳:א׳

ובנו, אחר שספר קיבוץ גליות מספר בנין החומה, עכו"ם הם יבנו חומות ירושלים והמלכים שלהם ישרתו ויעזרו את הבונים בכסף ובזהב כי בקצפי הכיתיך ר"ל לא הכיתי אותך בחמה פנימית כי אז אינו מכה תיכף רק ממתין עד שתתמלא סאתו, ואני לא הכיתיך על ידי חמה ולא ע"י מאוס רק ע"י קצף שהוא קצף קטן, ועי"כ ברצוני רחמתי עליך לפייסך עוד על העבר, ע"ד אודך ה' כי אנפת בי, עיי"ש:

Malbim on Isaiah 60:10:1

After it tells of the ingathering of exiles, it moves to the building of the wall. Non-Jews will build the walls and their rulers will serve by donating gold and silver. That is to say, I didn't strike you from an inner anger, vengefulness, or disgust. Rather, it was a brief anger. Because of that, it was my intention to appease you for your past...

מלבי"ם על ישעיהו ס׳:ט״ו:א׳

תחת היותך, א. עזובה מבניך ב. שנואה מכל האומות ג. ואין עובר עליך מפני השממון, על שלשה חסרונות אלה יהיו לך עתה שלש מעלות כנגדם א. נגד עזובה, ושמתיך לגאון עולם תהי עתה ממלכה גדולה לגאון ותפארת ב. נגד שנואה, תהי עתה משוש דור ודור כולם ישמחו על הצלחתך באהבתם אותך ג. ונגד ואין עובר, עתה.

Malbim on Isaiah 60:15:1

In place of your being: abandoned from your children, hated by all nations, and desolate, for these three lackings, you will also have three elevations. You will be a great kingdom in regard to wisdom and splendor. Everyone will joyfully join in your successes.

מלבי"ם על ישעיהו ס׳:י״ז:א׳

תחת הנחשת, בל תחשוב שהמס הנזכר יתנו לך העכו"ם ע"י אונס והכרח כי עת תבקש מאתם נחשת למס יביאו הם זהב תחתיו, עת תבקשי ברזל למס יביאו הם כסף תחתיו, ובכל זאת יהיו לך גם נחשת וברזל, כי עת תבקשי עצים ואבנים יתנו לך נחשת וברזל, ושמתי פקדתך שלום הפקודה והתמנות שלך על העכו"ם לא יוחשב זה אצלם כאילו הם נכנעים למס עובד וכאילו אין להם שלום כי הם משועבדים, כי זה יהיה שלומם, כי הפקודה לא תהיה על ידי מלחמה רק ע"י שלום ברצונם הטוב ונפש חפצה, כי נגשיך אשים צדקה, הנגישה אותם לתת לך מס יהיה נחשב אצלם צדקה ומצוה, כי הם ממלאים בזה רצון ה' ויעשוהו בחפץ לב כעושים מצוה:

Malbim on Isaiah 60:17:1

Don't think that this tax that will come will be from coercion. When you ask for copper from them, they will give you gold. You will request iron and they will bring you silver. Even with all of this, you will still also get iron and copper because that will be given to you in return for your ask for trees and stones. Your appointment will not be considered forceful as a tax on a servant for it will be for their benefit. This appointment won't be by way of war rather by way of a desired peace...

בבא בתרא ט׳ א:י״ד

אמר להו רבא לבני מחוזא במטותא מנייכו עושו בהדי הדדי כי היכי דליהוי לכו שלמא במלכותא וא"ר אלעזר בזמן שבהמ"ק קיים אדם שוקל שקלו ומתכפר לו עכשיו שאין בהמ"ק קיים אם עושין צדקה מוטב ואם לאו באין עובדי כוכבים ונוטלין בזרוע ואעפ"כ נחשב להן לצדקה שנאמר (ישעיהו ס, יז) ונוגשיך צדקה

Bava Batra 9a:14

Rava said to the people of Meḥoza: I beg of you, strive with each other to perform acts of charity and righteousness, so that you will live in peace with the government, since if you do not act charitably toward each other, you will end up paying fines to the government. And Rabbi Elazar says: When the Temple is standing, a person contributes his shekel for the Temple service and achieves atonement for his sins. Now that the Temple no longer stands, if people act charitably, it will be well for them; but if not, the nations of the world will come and take their money by force. The Gemara comments: And even so, the money taken from them by force is credited to them as if they had freely given charity, as it is stated: “And I will make your oppressors charity” (Isaiah 60:17).

Rav Moshe Lichtenstein

As we can see, it is emphatically repeated that the natural meteorological system will be replaced by spiritual governance that will illuminate the world with Divine glory, as was stated already in the opening verses of the haftara. Thus, the passage opens and closes on a similar note, creating a literary framework that delimits the entire prophecy within that framework.

סנהדרין צ׳ א:ט״ו

מתני׳ כל ישראל יש להם חלק לעולם הבא שנאמר (ישעיהו ס, כא) ועמך כולם צדיקים לעולם יירשו ארץ נצר מטעי מעשה ידי להתפאר ואלו שאין להם חלק לעולם הבא האומר אין תחיית המתים מן התורה ואין תורה מן השמים ואפיקורוס

Sanhedrin 90a:15

MISHNA: All of the Jewish people, even sinners and those who are liable to be executed with a court-imposed death penalty, have a share in the World-to-Come, as it is stated: “And your people also shall be all righteous, they shall inherit the land forever; the branch of My planting, the work of My hands, for My name to be glorified” (Isaiah 60:21). And these are the exceptions, the people who have no share in the World-to-Come, even when they fulfilled many mitzvot: One who says: There is no resurrection of the dead derived from the Torah, and one who says: The Torah did not originate from Heaven, and an epikoros, who treats Torah scholars and the Torah that they teach with contempt.

סנהדרין צ״ח א:י״ב

אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (ישעיהו ס, כב) בעתה וכתיב אחישנה זכו אחישנה לא זכו בעתה

Sanhedrin 98a:12

§ Rabbi Alexandri says: Rabbi Yehoshua ben Levi raises a contradiction in a verse addressing God’s commitment to redeem the Jewish people. In the verse: “I the Lord in its time I will hasten it” (Isaiah 60:22), it is written: “In its time,” indicating that there is a designated time for the redemption, and it is written: “I will hasten it,” indicating that there is no set time for the redemption. Rabbi Alexandri explains: If they merit redemption through repentance and good deeds I will hasten the coming of the Messiah. If they do not merit redemption, the coming of the Messiah will be in its designated time.