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This week’s haftorah
reveals to us the unlimited potential of of the Jewish soul. The prophet
Yeshaya shares with us his astounding vision of Hashem’s throne of glory.
He says, “Fiery angels stand before Hashem in service … They call to one
another and say in unison, ‘Holy, Holy, Holy is Hashem the master of the
legions whose glory fills the entire world’” (6:2,3) Yeshaya saw one of the
loftiest visions ever to be seen by man and responded in the following
manner, “Woe to me for I remained silent because I am a man of impure
lips…and my eyes beheld the Divine Presence itself.” (6:5) This verse
displays Yeshaya’s humble response to his awesome experience feeling
unworthy of catching the faintest glimpse of Hashem’s magnificent glory.
Yet, Yeshaya was troubled by his personal silence during those lofty
moments unable to participate in the angels’ glorious praise. (see Radak ad
loc) He attributed this to his personal imperfection and inadequacy.
Apparently, his speech was impure and sinful and rendered him unworthy of
uttering a sound in Hashem’s holy presence.
The vision continued
and Hashem commanded one of His fiery angels to deliver Yeshaya a burning
coal. Yeshaya said, “And with tongs the angel removed the coal from the
altar, touched my mouth and said…’Your sin is removed and your error
forgiven.’” (6:6,7) Immediately following this, Hashem asked, “Whom shall I
send?” and Yeshaya responded and said, “Here I am; send me.” (6:8)
Yeshaya’s awesome vision together with his humble response initiated him
into prophecy. After this initial cleansing, he became worthy of
transmitting Hashem’s penetrating message to His people. In addition,
Yeshaya’s cleansing process allowed him to join the ranks of the angels and
converse with Hashem in His actual presence. (Radak ad loc)
This intriguing
incident suggests the unthinkable, that man can rise to the lofty status of
Heavenly beings. Although Yeshaya was privy to the inner most levels of
spirituality he sensed his mortality and felt unworthy of associating with
such elevated levels of holiness. Alas, he was a human being and not a
spiritual entity. He identified with impurity and sin and didn’t deserve to
see such revelations or sing Heavenly praises. Hashem revealed Yeshaya that
he had the potential and after minor refinement he would personally attain
those lofty levels. Interestingly, when we reflect upon this incident we
tend to side with Yeshaya. We also wonder, “What position does an impure
mortal occupy amongst Heavenly angels?” How could man even consider
participating in Heavenly praise? Although angels reflect Hashem’s glory
what can be said about man?! The answer to these is found in the essential
discussion of mortality between Hashem and the angels. The Sages relate
that the angels complained to Hashem when He chose to share His precious
Torah with His people. They argued, “Your glory (Your Torah) should remain
among the Heavenly beings. They are holy and Your Torah is holy, they are
pure and Your Torah is pure and they are everlasting and Your Torah is
also.” Hashem responded that the Torah could not remain amongst them
because they are perfect spiritual beings with no mortality, impurity or
illness. Hashem’s true glory would ultimately come from man plagued by
impurity and mortality. (Midrash Shochar Tov 8) This response also troubles
us because, in truth, we side with the angels. Isn’t perfect fulfillment of
Hashem’s will the greatest tribute to His honor? What could be more
glorious than the angels’ purest praises? How could mortality and impurity
serve as positive factors in Hashem’s ultimate glory?
The Sages’ words in
this week’s haftorah provide deep insight into this. Rashi reflects upon
the burning coal and notes that the fiery angel held it with tongs. This
suggests that the coal’s heat was too intense for an angel to hold.
Surprisingly however, Yeshaya’s lip endured direct contact with the coal
without being harmed. Rashi quotes the Sages who explain a human being’s
potential truly surpasses the status of an angel. They support this with a
verse in Yoel that says, “For His camp is massive but mightier are those
who do His word.” (Yoel 2:11) Chazal interpret Hashem’s massive camp to
refer to His angels and those who fulfill His word to refer to His
prophets. This teaches us that, in truth, a devout prophet is greater than
an angel. (Rashi 6:7 from Midrash Tanchuma)
The upshot of this is
based on man’s equal ability to obey or disobey Hashem. An angel’s clear
perception of Hashem basically leaves no room for anything but perfect
behavior. Man, on the other hand, is plagued by impurity, weakness and
temptation. His perfect adherence to Hashem’s will is undoubtedly true
testimony to Hashem’s greatness. Man’s absolute negation for Hashem’s sake
displays the true power of His word. The spiritual ascent of a prophet
proves that free thinking man can be so subservient to his master that he
transcends all physical barriers. Maimonides explains that the basic
qualifications of any prophet demand full control over all passions and
emotions never succumbing to any physical desire. After achieving this he
continues to detach himself from worldly matters totally focusing his mind
on spirituality while training it never to stray into frivolity or vanity.
He continues developing until his mind becomes transfixed on Hashem’s
innermost secrets thus deeming one worthy of Hashem’s contact. During
prophecy one realizes that he transcended all human barriers and joined the
ranks of the angels. (see Rambam Yesodei HaTorah 7:1) This incredible
accomplishment by man supersedes indeed the Heavenly angels even during
their loftiest praises to Hashem. Man, unlike angel, begins far from
perfect but can actually refine himself and attain the spirituality of the
Heavenly hosts themselves. We now understand that the human being sings the
“praise of all praises” through his enormous efforts overcoming his human
imperfections. Yeshaya originally felt unworthy of participating in the
Heavenly display of Hashem’s glory due to his human limitations and
imperfections. Hashem responded that his conscious decision to totally
subject himself to Hashem’s will surpassed the Heavenly praise. Once
Yeshaya’s personal speech was totally cleansed he was worthy of
participating in the loftiest of all praises. He could now speak in
Hashem’s presence and even rise above the angels and display, through his
total subservience, Hashem’s greatest honor.
This lesson has great
bearing on our times. Chafetz Chaim raises the classic concern how the
latest generations consider meriting the advent of Mashiach? If previous
generations who were undoubtedly more pious than ours did not merit
Mashiach how could our shameful generation merit him? Chafetz Chaim answers
that, on the contrary, no generation ever qualified for Mashiach as much as
ours. He explains that in previous times Mitzva observance was, basically,
a foregone conclusion. It did not require endless self sacrifice and had
therefore had relatively limited value. In our days, however, foreign
influences are so rampant that even basic Mitzva observance requires
tremendous devotion and sacrifice. In present times, we may add, morality
has fallen so low that attaining any level of purity and self negation is a
tremendous accomplishment. In this light every mitzva has such great value
that we, above all, display Hashem’s greatest glory. Hashem undoubtedly
tells His angels, “Look at My people who manage to remain moral and pure
even in their corrupt and free thinking environment.” “Can anyone bring Me
greater glory than them?!”
Rabbi Dovid Siegel is
Rosh Kollel of Kollel Toras Chaim, Kiryat Sefer, Israel
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