Isaiah's prophecy began at a tumultuous time for both the kingdoms of Judah and Israel. 742 BCE was not only the year in which King Uzziah of Judah died, but it was just three years after the death of King Jeroboam of Israel in the north. The power of the Assyrians was expanding, and the Jewish people were in great peril. During the 40 years of Isaiah's prophecy, Assyrians destroyed the Northern Kingdom (721 BCE). Isaiah believed this was a divine punishment for the corruption among the upper classes.
(ו) הַבָּאִים֙ יַשְׁרֵ֣שׁ יַֽעֲקֹ֔ב יָצִ֥יץ וּפָרַ֖ח יִשְׂרָאֵ֑ל וּמָלְא֥וּ פְנֵי־תֵבֵ֖ל תְּנוּבָֽה׃ {פ}
(ז) הַכְּמַכַּ֥ת מַכֵּ֖הוּ הִכָּ֑הוּ אִם־כְּהֶ֥רֶג הֲרֻגָ֖יו הֹרָֽג׃ (ח) בְּסַאסְּאָ֖ה בְּשַׁלְחָ֣הּ תְּרִיבֶ֑נָּה הָגָ֛ה בְּרוּח֥וֹ הַקָּשָׁ֖ה בְּי֥וֹם קָדִֽים׃ (ט) לָכֵ֗ן בְּזֹאת֙ יְכֻפַּ֣ר עֲוֺֽן־יַעֲקֹ֔ב וְזֶ֕ה כׇּל־פְּרִ֖י הָסִ֣ר חַטָּאת֑וֹ בְּשׂוּמ֣וֹ ׀ כׇּל־אַבְנֵ֣י מִזְבֵּ֗חַ כְּאַבְנֵי־גִר֙ מְנֻפָּצ֔וֹת לֹא־יָקֻ֥מוּ אֲשֵׁרִ֖ים וְחַמָּנִֽים׃ (י) כִּ֣י עִ֤יר בְּצוּרָה֙ בָּדָ֔ד נָוֶ֕ה מְשֻׁלָּ֥ח וְנֶעֱזָ֖ב כַּמִּדְבָּ֑ר שָׁ֣ם יִרְעֶ֥ה עֵ֛גֶל וְשָׁ֥ם יִרְבָּ֖ץ וְכִלָּ֥ה סְעִפֶֽיהָ׃ (יא) בִּיבֹ֤שׁ קְצִירָהּ֙ תִּשָּׁבַ֔רְנָה נָשִׁ֕ים בָּא֖וֹת מְאִיר֣וֹת אוֹתָ֑הּ כִּ֣י לֹ֤א עַם־בִּינוֹת֙ ה֔וּא עַל־כֵּן֙ לֹא־יְרַחֲמֶ֣נּוּ עֹשֵׂ֔הוּ וְיֹצְר֖וֹ לֹ֥א יְחֻנֶּֽנּוּ׃ {פ}
(יב) וְהָיָה֙ בַּיּ֣וֹם הַה֔וּא יַחְבֹּ֧ט יְהֹוָ֛ה מִשִּׁבֹּ֥לֶת הַנָּהָ֖ר עַד־נַ֣חַל מִצְרָ֑יִם וְאַתֶּ֧ם תְּלֻקְּט֛וּ לְאַחַ֥ד אֶחָ֖ד בְּנֵ֥י יִשְׂרָאֵֽל׃ {פ}
(יג) וְהָיָ֣ה ׀ בַּיּ֣וֹם הַה֗וּא יִתָּקַע֮ בְּשׁוֹפָ֣ר גָּדוֹל֒ וּבָ֗אוּ הָאֹֽבְדִים֙ בְּאֶ֣רֶץ אַשּׁ֔וּר וְהַנִּדָּחִ֖ים בְּאֶ֣רֶץ מִצְרָ֑יִם וְהִשְׁתַּחֲו֧וּ לַֽיהֹוָ֛ה בְּהַ֥ר הַקֹּ֖דֶשׁ בִּירוּשָׁלָֽ͏ִם׃ {פ}
(ז) הַכְּמַכַּ֥ת מַכֵּ֖הוּ הִכָּ֑הוּ אִם־כְּהֶ֥רֶג הֲרֻגָ֖יו הֹרָֽג׃ (ח) בְּסַאסְּאָ֖ה בְּשַׁלְחָ֣הּ תְּרִיבֶ֑נָּה הָגָ֛ה בְּרוּח֥וֹ הַקָּשָׁ֖ה בְּי֥וֹם קָדִֽים׃ (ט) לָכֵ֗ן בְּזֹאת֙ יְכֻפַּ֣ר עֲוֺֽן־יַעֲקֹ֔ב וְזֶ֕ה כׇּל־פְּרִ֖י הָסִ֣ר חַטָּאת֑וֹ בְּשׂוּמ֣וֹ ׀ כׇּל־אַבְנֵ֣י מִזְבֵּ֗חַ כְּאַבְנֵי־גִר֙ מְנֻפָּצ֔וֹת לֹא־יָקֻ֥מוּ אֲשֵׁרִ֖ים וְחַמָּנִֽים׃ (י) כִּ֣י עִ֤יר בְּצוּרָה֙ בָּדָ֔ד נָוֶ֕ה מְשֻׁלָּ֥ח וְנֶעֱזָ֖ב כַּמִּדְבָּ֑ר שָׁ֣ם יִרְעֶ֥ה עֵ֛גֶל וְשָׁ֥ם יִרְבָּ֖ץ וְכִלָּ֥ה סְעִפֶֽיהָ׃ (יא) בִּיבֹ֤שׁ קְצִירָהּ֙ תִּשָּׁבַ֔רְנָה נָשִׁ֕ים בָּא֖וֹת מְאִיר֣וֹת אוֹתָ֑הּ כִּ֣י לֹ֤א עַם־בִּינוֹת֙ ה֔וּא עַל־כֵּן֙ לֹא־יְרַחֲמֶ֣נּוּ עֹשֵׂ֔הוּ וְיֹצְר֖וֹ לֹ֥א יְחֻנֶּֽנּוּ׃ {פ}
(יב) וְהָיָה֙ בַּיּ֣וֹם הַה֔וּא יַחְבֹּ֧ט יְהֹוָ֛ה מִשִּׁבֹּ֥לֶת הַנָּהָ֖ר עַד־נַ֣חַל מִצְרָ֑יִם וְאַתֶּ֧ם תְּלֻקְּט֛וּ לְאַחַ֥ד אֶחָ֖ד בְּנֵ֥י יִשְׂרָאֵֽל׃ {פ}
(יג) וְהָיָ֣ה ׀ בַּיּ֣וֹם הַה֗וּא יִתָּקַע֮ בְּשׁוֹפָ֣ר גָּדוֹל֒ וּבָ֗אוּ הָאֹֽבְדִים֙ בְּאֶ֣רֶץ אַשּׁ֔וּר וְהַנִּדָּחִ֖ים בְּאֶ֣רֶץ מִצְרָ֑יִם וְהִשְׁתַּחֲו֧וּ לַֽיהֹוָ֛ה בְּהַ֥ר הַקֹּ֖דֶשׁ בִּירוּשָׁלָֽ͏ִם׃ {פ}
(6) [In days] to come Jacob shall strike root,
Israel shall sprout and blossom,
And the face of the world
Shall be covered with fruit.
(7) Was he beaten as his beater has been?
Did he suffer such slaughter as his slayers? (8) Assailing them-f with fury unchained,
His pitiless blast bore them off
On a day of gale.
(9) Assuredly, by this alone
Shall Jacob’s sin be purged away;
This is the only price
For removing his guilt:
That he make all the altar-stones
Like shattered blocks of chalk—
With no sacred post left standing,
Nor any incense altar. (10) Thus fortified cities lie desolate,
Homesteads deserted, forsaken like a wilderness;
There calves graze, there they lie down
And consume its boughs. (11) When its crown is withered, they break;-h
Women come and make fires with them.
For they are a people without understanding;
That is why
Their Maker will show them no mercy,
Their Creator will deny them grace.
(12) And in that day, the LORD will beat out [the peoples like grain] from the channel of the Euphrates to the Wadi of Egypt; and you shall be picked up one by one, O children of Israel! (13) And in that day, a great ram’s horn shall be sounded; and the strayed who are in the land of Assyria and the expelled who are in the land of Egypt shall come and worship the LORD on the holy mount, in Jerusalem.
Israel shall sprout and blossom,
And the face of the world
Shall be covered with fruit.
(7) Was he beaten as his beater has been?
Did he suffer such slaughter as his slayers? (8) Assailing them-f with fury unchained,
His pitiless blast bore them off
On a day of gale.
(9) Assuredly, by this alone
Shall Jacob’s sin be purged away;
This is the only price
For removing his guilt:
That he make all the altar-stones
Like shattered blocks of chalk—
With no sacred post left standing,
Nor any incense altar. (10) Thus fortified cities lie desolate,
Homesteads deserted, forsaken like a wilderness;
There calves graze, there they lie down
And consume its boughs. (11) When its crown is withered, they break;-h
Women come and make fires with them.
For they are a people without understanding;
That is why
Their Maker will show them no mercy,
Their Creator will deny them grace.
(12) And in that day, the LORD will beat out [the peoples like grain] from the channel of the Euphrates to the Wadi of Egypt; and you shall be picked up one by one, O children of Israel! (13) And in that day, a great ram’s horn shall be sounded; and the strayed who are in the land of Assyria and the expelled who are in the land of Egypt shall come and worship the LORD on the holy mount, in Jerusalem.
הבאים ישרש יעקב. הלא ידעתם מה עשיתי בראשונה הבאים למצרים אשר השריש יעקב צצו ופרחו שם עד (אשר) מלאו פני תבל תנובה:
Those who came, whom Jacob caused to take root Do you not know what I did at first? Those who came to Egypt which Jacob caused to take root, flourished and blossomed there until they filled the face of the world with fruitage.
הכמכת מכהו הכהו. הראיתם בגבורתי שכמכת המכה יעקב הכתיו הם טבעום במים ואני טבעתים במים
Like the smiting of him who smote him did He smite him Have you seen My might, that like the smiting of the one who smote Jacob, I smote him. They drowned them in the water, and I drowned them in the water.
עד נחל מצרים. הם יושבי מצרים יחבוט אותם כחובט זיתים:
to the stream of Egypt These are those who live in Egypt, He shall gather them like one who gathers olives.
(א) ה֗וֹי עֲטֶ֤רֶת גֵּאוּת֙ שִׁכֹּרֵ֣י אֶפְרַ֔יִם וְצִ֥יץ נֹבֵ֖ל צְבִ֣י תִפְאַרְתּ֑וֹ אֲשֶׁ֛ר עַל־רֹ֥אשׁ גֵּֽיא־שְׁמָנִ֖ים הֲל֥וּמֵי יָֽיִן׃ (ב) הִנֵּ֨ה חָזָ֤ק וְאַמִּץ֙ לַֽאדֹנָ֔י כְּזֶ֥רֶם בָּרָ֖ד שַׂ֣עַר קָ֑טֶב כְּ֠זֶ֠רֶם מַ֣יִם כַּבִּירִ֥ים שֹׁטְפִ֛ים הִנִּ֥יחַ לָאָ֖רֶץ בְּיָֽד׃ (ג) בְּרַגְלַ֖יִם תֵּרָמַ֑סְנָה עֲטֶ֥רֶת גֵּא֖וּת שִׁכּוֹרֵ֥י אֶפְרָֽיִם׃ (ד) וְֽהָ֨יְתָ֜ה צִיצַ֤ת נֹבֵל֙ צְבִ֣י תִפְאַרְתּ֔וֹ אֲשֶׁ֥ר עַל־רֹ֖אשׁ גֵּ֣יא שְׁמָנִ֑ים כְּבִכּוּרָהּ֙ בְּטֶ֣רֶם קַ֔יִץ אֲשֶׁ֨ר יִרְאֶ֤ה הָרֹאֶה֙ אוֹתָ֔הּ בְּעוֹדָ֥הּ בְּכַפּ֖וֹ יִבְלָעֶֽנָּה׃ {ס}
(1) Ah, the proud crowns of the drunkards of Ephraim,
Whose glorious beauty is but wilted flowers
On the heads of men bloated with rich food,
Who are overcome by wine!
(2) Lo, my Lord has something strong and mighty,
Like a storm of hail,
A shower of pestilence.
Something like a storm of massive, torrential rain
Shall be hurled with force to the ground. (3) Trampled underfoot shall be
The proud crowns of the drunkards of Ephraim, (4) The wilted flowers—
On the heads of men bloated with rich food—
That are his glorious beauty.
They shall be like an early fig
Before the fruit harvest;
Whoever sees it devours it
While it is still in his hand.-c
Whose glorious beauty is but wilted flowers
On the heads of men bloated with rich food,
Who are overcome by wine!
(2) Lo, my Lord has something strong and mighty,
Like a storm of hail,
A shower of pestilence.
Something like a storm of massive, torrential rain
Shall be hurled with force to the ground. (3) Trampled underfoot shall be
The proud crowns of the drunkards of Ephraim, (4) The wilted flowers—
On the heads of men bloated with rich food—
That are his glorious beauty.
They shall be like an early fig
Before the fruit harvest;
Whoever sees it devours it
While it is still in his hand.-c
You may notice that the text alternates between hope and punishment. Why do you think Isaiah speaks in this way? What effect does it have on you as a reader?
Threats and promises are often expressed through imagery of plants and boughs. What does this metaphor add to Isaiah's message? What does it teach us about the nature of uncertainty, punishment and hope?
Threats and promises are often expressed through imagery of plants and boughs. What does this metaphor add to Isaiah's message? What does it teach us about the nature of uncertainty, punishment and hope?
Rabbi Sharon Brous, The Women's Haftarah Commentary
In Haftarat Shmot, Isaiah speaks to this sense of estrangement. He articulates the great promise that the nation will be transformed from being Jacob—afraid or incapable of fulfilling its potential, systematically undermining itself—to being Israel—self-actualizing, living in full dignity. Isaiah describes Jacob as a flower, the root of which is invisible to passersby, and therefore trampled by history. Yet this very root will become the source of redemption, blossoming into the catalyst for all change in the world.
In Haftarat Shmot, Isaiah speaks to this sense of estrangement. He articulates the great promise that the nation will be transformed from being Jacob—afraid or incapable of fulfilling its potential, systematically undermining itself—to being Israel—self-actualizing, living in full dignity. Isaiah describes Jacob as a flower, the root of which is invisible to passersby, and therefore trampled by history. Yet this very root will become the source of redemption, blossoming into the catalyst for all change in the world.
(ה) בַּיּ֣וֹם הַה֗וּא יִֽהְיֶה֙ יְהֹוָ֣ה צְבָא֔וֹת לַעֲטֶ֣רֶת צְבִ֔י וְלִצְפִירַ֖ת תִּפְאָרָ֑ה לִשְׁאָ֖ר עַמּֽוֹ׃ (ו) וּלְר֖וּחַ מִשְׁפָּ֑ט לַיּוֹשֵׁב֙ עַל־הַמִּשְׁפָּ֔ט וְלִ֨גְבוּרָ֔ה מְשִׁיבֵ֥י מִלְחָמָ֖ה שָֽׁעְרָה׃ {ס}
(5) In that day, the LORD of Hosts shall become a crown of beauty and a diadem of glory for the remnant of His people, (6) and a spirit of judgment for him who sits in judgment and of valor for those who repel attacks at the gate.
(ז) וְגַם־אֵ֙לֶּה֙ בַּיַּ֣יִן שָׁג֔וּ וּבַשֵּׁכָ֖ר תָּע֑וּ כֹּהֵ֣ן וְנָבִיא֩ שָׁג֨וּ בַשֵּׁכָ֜ר נִבְלְע֣וּ מִן־הַיַּ֗יִן תָּעוּ֙ מִן־הַשֵּׁכָ֔ר שָׁגוּ֙ בָּרֹאֶ֔ה פָּק֖וּ פְּלִילִיָּֽה׃ (ח) כִּ֚י כׇּל־שֻׁלְחָנ֔וֹת מָלְא֖וּ קִ֣יא צֹאָ֑ה בְּלִ֖י מָקֽוֹם׃ {פ}
(ט) אֶת־מִי֙ יוֹרֶ֣ה דֵעָ֔ה וְאֶת־מִ֖י יָבִ֣ין שְׁמוּעָ֑ה גְּמוּלֵי֙ מֵחָלָ֔ב עַתִּיקֵ֖י מִשָּׁדָֽיִם׃ (י) כִּ֣י צַ֤ו לָצָו֙ צַ֣ו לָצָ֔ו קַ֥ו לָקָ֖ו קַ֣ו לָקָ֑ו זְעֵ֥יר שָׁ֖ם זְעֵ֥יר שָֽׁם׃ (יא) כִּ֚י בְּלַעֲגֵ֣י שָׂפָ֔ה וּבְלָשׁ֖וֹן אַחֶ֑רֶת יְדַבֵּ֖ר אֶל־הָעָ֥ם הַזֶּֽה׃ (יב) אֲשֶׁ֣ר ׀ אָמַ֣ר אֲלֵיהֶ֗ם זֹ֤את הַמְּנוּחָה֙ הָנִ֣יחוּ לֶעָיֵ֔ף וְזֹ֖את הַמַּרְגֵּעָ֑ה וְלֹ֥א אָב֖וּא שְׁמֽוֹעַ׃ (יג) וְהָיָ֨ה לָהֶ֜ם דְּבַר־יְהֹוָ֗ה צַ֣ו לָצָ֞ו צַ֤ו לָצָו֙ קַ֤ו לָקָו֙ קַ֣ו לָקָ֔ו זְעֵ֥יר שָׁ֖ם זְעֵ֣יר שָׁ֑ם לְמַ֨עַן יֵלְכ֜וּ וְכָשְׁל֤וּ אָחוֹר֙ וְנִשְׁבָּ֔רוּ וְנוֹקְשׁ֖וּ וְנִלְכָּֽדוּ׃ {פ}
(7) But these are also muddled by wine
And dazed by liquor:
Priest and prophet
Are muddled by liquor;
They are confused by wine,
They are dazed by liquor;
They are muddled in their visions,
They stumble in judgment. (8) Yea, all tables are covered
With vomit and filth,
So that no space is left.
(9) “To whom would he give instruction?
To whom expound a message?
To those newly weaned from milk,
Just taken away from the breast? (10) That same mutter upon mutter,
Murmur upon murmur,
Now here, now there!”
(11) Truly, as one who speaks to that people in a stammering jargon and an alien tongue (12) is he who declares to them, “This is the resting place, let the weary rest; this is the place of re
pose.” They refuse to listen. (13) To them the word of the LORD is:
“Mutter upon mutter,
Murmur upon murmur,
Now here, now there.”
And so they will march,
But they shall fall backward,
And be injured and snared and captured.
And dazed by liquor:
Priest and prophet
Are muddled by liquor;
They are confused by wine,
They are dazed by liquor;
They are muddled in their visions,
They stumble in judgment. (8) Yea, all tables are covered
With vomit and filth,
So that no space is left.
(9) “To whom would he give instruction?
To whom expound a message?
To those newly weaned from milk,
Just taken away from the breast? (10) That same mutter upon mutter,
Murmur upon murmur,
Now here, now there!”
(11) Truly, as one who speaks to that people in a stammering jargon and an alien tongue (12) is he who declares to them, “This is the resting place, let the weary rest; this is the place of re
pose.” They refuse to listen. (13) To them the word of the LORD is:
“Mutter upon mutter,
Murmur upon murmur,
Now here, now there.”
And so they will march,
But they shall fall backward,
And be injured and snared and captured.
In the Haftarah Torah commentary, Michael Fishbane points out that sound clusters often reinforce thematic polarities. In this haftarah portion, we see an example of this with tzav (צב) and tzav (צו). The first refers to beauty, the God of hosts. The second refers to babbles or murmurs. This word is used as Isaiah criticizes Ephraim's folly. As Fishbane explains, "This contrast is particularly apt, for the people's inability to hear the Lord's word leads to the wilting of their glory and the crushing of their crowns" (p. 81)
Itturei Torah p. 265
A Hasidic commentator, Pinhas of Koretz highlighted how one should be wholehearted with the Eternal your God. He explained the value of God’s presence in performing this sacred obligation because it is easy to fool others. A person can act purely innocent and yet be involved in all types of devilish schemes, or that person can pose as most humble of all, while pride rages within him. The Torah stresses that one may be able to fool others, but in the end one cannot fool God. The reckoning will come sooner or later.
A Hasidic commentator, Pinhas of Koretz highlighted how one should be wholehearted with the Eternal your God. He explained the value of God’s presence in performing this sacred obligation because it is easy to fool others. A person can act purely innocent and yet be involved in all types of devilish schemes, or that person can pose as most humble of all, while pride rages within him. The Torah stresses that one may be able to fool others, but in the end one cannot fool God. The reckoning will come sooner or later.
(כב) וְנָגַ֧ף יְהֹוָ֛ה אֶת־מִצְרַ֖יִם נָגֹ֣ף וְרָפ֑וֹא וְשָׁ֙בוּ֙ עַד־יְהֹוָ֔ה וְנֶעְתַּ֥ר לָהֶ֖ם וּרְפָאָֽם׃ {ס} (כג) בַּיּ֣וֹם הַה֗וּא תִּהְיֶ֨ה מְסִלָּ֤ה מִמִּצְרַ֙יִם֙ אַשּׁ֔וּרָה וּבָא־אַשּׁ֥וּר בְּמִצְרַ֖יִם וּמִצְרַ֣יִם בְּאַשּׁ֑וּר וְעָבְד֥וּ מִצְרַ֖יִם אֶת־אַשּֽׁוּר׃ {ס}
(22) The LORD will first afflict and then heal the Egyptians; when they turn back to the LORD, He will respond to their entreaties and heal them. (23) In that day, there shall be a highway from Egypt to Assyria. The Assyrians shall join with the Egyptians and Egyptians with the Assyrians, and then the Egyptians together with the Assyrians shall serve [the LORD].
(יח) וְשָׁמְע֖וּ לְקֹלֶ֑ךָ וּבָאתָ֡ אַתָּה֩ וְזִקְנֵ֨י יִשְׂרָאֵ֜ל אֶל־מֶ֣לֶךְ מִצְרַ֗יִם וַאֲמַרְתֶּ֤ם אֵלָיו֙ יְהֹוָ֞ה אֱלֹהֵ֤י הָֽעִבְרִיִּים֙ נִקְרָ֣ה עָלֵ֔ינוּ וְעַתָּ֗ה נֵֽלְכָה־נָּ֞א דֶּ֣רֶךְ שְׁלֹ֤שֶׁת יָמִים֙ בַּמִּדְבָּ֔ר וְנִזְבְּחָ֖ה לַֽיהֹוָ֥ה אֱלֹהֵֽינוּ׃ (יט) וַאֲנִ֣י יָדַ֔עְתִּי כִּ֠י לֹֽא־יִתֵּ֥ן אֶתְכֶ֛ם מֶ֥לֶךְ מִצְרַ֖יִם לַהֲלֹ֑ךְ וְלֹ֖א בְּיָ֥ד חֲזָקָֽה׃ (כ) וְשָׁלַחְתִּ֤י אֶת־יָדִי֙ וְהִכֵּיתִ֣י אֶת־מִצְרַ֔יִם בְּכֹל֙ נִפְלְאֹתַ֔י אֲשֶׁ֥ר אֶֽעֱשֶׂ֖ה בְּקִרְבּ֑וֹ וְאַחֲרֵי־כֵ֖ן יְשַׁלַּ֥ח אֶתְכֶֽם׃ (כא) וְנָתַתִּ֛י אֶת־חֵ֥ן הָֽעָם־הַזֶּ֖ה בְּעֵינֵ֣י מִצְרָ֑יִם וְהָיָה֙ כִּ֣י תֵֽלֵכ֔וּן לֹ֥א תֵלְכ֖וּ רֵיקָֽם׃ (כב) וְשָׁאֲלָ֨ה אִשָּׁ֤ה מִשְּׁכֶנְתָּהּ֙ וּמִגָּרַ֣ת בֵּיתָ֔הּ כְּלֵי־כֶ֛סֶף וּכְלֵ֥י זָהָ֖ב וּשְׂמָלֹ֑ת וְשַׂמְתֶּ֗ם עַל־בְּנֵיכֶם֙ וְעַל־בְּנֹ֣תֵיכֶ֔ם וְנִצַּלְתֶּ֖ם אֶת־מִצְרָֽיִם׃
(18) They will listen to you; then you shall go with the elders of Israel to the king of Egypt and you shall say to him, ‘יהוה, the God of the Hebrews, became manifest to us. Now therefore, let us go a distance of three days into the wilderness to sacrifice to our God יהוה.’ (19) Yet I know that the king of Egypt will let you go only because of a greater might. (20) So I will stretch out My hand and smite Egypt with various wonders which I will work upon them; after that he shall let you go. (21) And I will dispose the Egyptians favorably toward this people, so that when you go, you will not go away empty-handed. (22) Each woman shall borrow from her neighbor and the lodger in her house objects of silver and gold, and clothing, and you shall put these on your sons and daughters, thus stripping the Egyptians.”
Rabbi Sharon Brous, The Women's Haftarah Commentary
"Isaiah’s promise of Israel’s escape from degradation is brilliantly juxtaposed to the corresponding Torah portion, Parashat Shmot. In the exact moment in which we read about Israel’s descent into slavery in Egypt—“Let us deal harshly with them, so that they may not increase!” (Exod. 1:10)—the haftarah offers us the prophetic vision of a people redeemed, living in a world in which torment and affliction are but a memory: “The days are coming when Jacob will take root, and Israel will bud and blossom and fill the face of the earth like fruit” (Isa. 27:6). The prophet dares us to dream that the world will one day look different than it does today, compelling us to envision an existence unburdened by grief and anguish. And he instructs us that the only way to preserve faith in this dream is to refuse to succumb to despair, despite our profound sense of loss. Precisely as the story of our national trauma begins to unfold in Shmot, Isaiah forces us to imagine the unimaginable: that our debilitating exile will end in a massive ingathering, a celebration of the promise of freedom fulfilled."
"Isaiah’s promise of Israel’s escape from degradation is brilliantly juxtaposed to the corresponding Torah portion, Parashat Shmot. In the exact moment in which we read about Israel’s descent into slavery in Egypt—“Let us deal harshly with them, so that they may not increase!” (Exod. 1:10)—the haftarah offers us the prophetic vision of a people redeemed, living in a world in which torment and affliction are but a memory: “The days are coming when Jacob will take root, and Israel will bud and blossom and fill the face of the earth like fruit” (Isa. 27:6). The prophet dares us to dream that the world will one day look different than it does today, compelling us to envision an existence unburdened by grief and anguish. And he instructs us that the only way to preserve faith in this dream is to refuse to succumb to despair, despite our profound sense of loss. Precisely as the story of our national trauma begins to unfold in Shmot, Isaiah forces us to imagine the unimaginable: that our debilitating exile will end in a massive ingathering, a celebration of the promise of freedom fulfilled."