Isaiah-Chap-4-V-3-5-Special
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Remember the following truth from our beloved Torah!
“Ye shall NOT ADD TO THE WORD which
I command you, NEITHER SHALL YE DIMINISH FROM
IT, that ye may keep the commandments of אֱלֹהֵיכֶם יְהוָה - the LORD your Eloleichem,
which I command you”. Davarim - Deuteronomy 4:2. (JPS-1917).
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With Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.
Here is an analysis and commentary on Isaiah 4:3–5, framed within a traditional, classic Hebraic textual framework, and all verses are from the JPS-1917 version of the Tanakh, rendering and drawing upon the philosophical and codificational principles of Rambam (Maimonides).
Let us now look at the important text from Isaiah Chapter 4, verses 3 to 5:
3. And it shall come to pass, that he that
is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even
every one that is written unto life in Jerusalem;
4. when יְהוָה - the
LORD shall have washed away the filth of the daughters of
5. And יְהוָה - the
LORD will create over the whole habitation of
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Textual Analysis & Themes:
1. The Remnant Called Holy (Kadosh) Verse 3.
Textual Observation: Isaiah contrasts the pre-exilic, moral downfall of the community with
a future refined remnant, those “left in
Maimonidean Framing (Hilkhot Teshuvah):
The phrase “written unto life” aligns closely with Maimonides’ formulation of Divine judgment and destiny in ‘Hilkhot Teshuvah’ (Laws of Repentance 3:1–2). The ‘righteous’ (Tzaddikim) are inscribed immediately for life based on the balance of their deeds and repentance.
The ‘sanctity’ (kedushah) described here is not merely ceremonial; in the Rambam’s view (Moreh Nevukhim / a Guide for the Perplexed 3:33), holiness signifies the restraint of illicit passions and the purification of conduct. Those who remain are called “holy’ because they have actively separated themselves from moral corruption and directed their intellect toward אֱלֹהִים - Elohim.
2. Ethical Cleansing & The “Spirit of Judgment”. Verse 4.
Textual Observation: The purging of “filth” (tzat) and “blood” (damim) represents moral and social transgression, specifically systemic injustice, violence, and ethical compromise.
Maimonidean Framing (Sefer HaMaddah / Hilkhot De’ot):
Moral Purification: Maimonides emphasizes that spiritual impurity (tum’ah) in prophetic literature often metaphorically denotes ‘sin’ and ‘ethical wrongdoing’ (de’ot ra’ot). The “washing away of filth” is a metaphor for national Teshuvah (repentance) and the removal of destructive character traits.
The “Spirit of Judgment and Burning”: The Rambam explains that Divine “judgment” (mishpat) and “burning/destruction” (ba’er) serve a corrective, rational purpose: stripping away the false imaginings and material excesses that lead a society into moral decay, leaving behind a pure, and a refined faith.
3. The Divine Canopy & Restored ‘Divine Presence’ (Shekhinah) Verse 5.
Textual Observation: The imagery explicitly evokes the Wilderness wandering (Exodus
13:21-22), where a cloud guided
Maimonidean Framing (Guide for the Perplexed 1:21, 1:28):
Understanding “Cloud” and “Fire”: The Rambam is famous for insisting on the non-corporeality of אֱלֹהִים - Elohim. When prophetic visions mention “clouds "smoke”, or “flaming fire”, Maimonides clarifies that these are physical manifestations created by אֱלֹהִים - Elohim (kavod nivra - created glory) to signify the rest of the ‘Shekhinah’ (Divine Presence) and to inspire awe in the human mind, without attributing physical form to the Creator.
The Chuppah
(Canopy of Glory): The canopy represents Divine providence
(hashgachah) shielding the
assembly of those who have attained spiritual perfection. For Maimonides,
Divine providence is directly proportional to a person’s and a community’s
intellectual and spiritual development. When
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Summary
Synthesis:
In this passage, Isaiah outlines the progression of redemption:
Refinement: The community undergoes ethical purification (mishpat).
Sanctification: The surviving remnant actively clings to truth and righteousness, earning the designation of ‘Kadosh’ and being inscribed for true, enduring life.
Protection: Upon achieving this ‘moral and spiritual state’, the community merits the overarching manifest presence (kavod) and providence of אֱלֹהִים - Elohim, re-enacting the protection of the Wilderness era on a permanent scale.
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He, said the following through a number of our prophets...
“The More Torah,
the More Life”,
For Elohim is the One who gave us our ... “Life!”
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