This chapter concludes the book of Yeshayahu. In a lecture delivered by Dr. Nerya Kleinundefined at the yeshiva for our group, he notes that the final prophecy of the book parallels the opening prophecy, creating a literary framework for the entire work. The book begins by calling upon the heavens and earth to testify against Israel’s sins: “Listen, heavens, hear, O earth” (1:2), and concludes with the dismissal of their testimony and the creation of new heavens and a new earth: “The new heavens, and the new earth that I am now forming” (66:22). At the beginning, the address is directed to the officers of Sedom: “Listen to the Lord’s word, you officers of Sedom” (1:10), whereas at the end, it is to those who tremble at God’s word: “You who tremble to hear His word, listen to the Lord's word” (66:5). Early in the book, God looks for comfort, “This woe! – I shall seek consolation, crush My foes” (1:24), but by the end, He offers comfort: “As a man is consoled by his mother, just so shall I comfort you, and in Jerusalem, you shall be consoled” (66:13). These contrasting parallels highlight how the situation has changed, with the end of Yeshayahu serving as a rectification for its beginning. Additionally, there are many non-contrasting parallels. For instance, at the beginning of the book, the prophet accuses: “How mortified over the gardens you chose” (1:29), and at the end, the same sin is noted: “Those in the gardens, sanctifying and cleaning themselves” (66:17), "And chose what I never desired”. A table with additional parallels is attachedundefined.

The final prophecy differs greatly from the prophecies of calamity at the book’s opening, and promises comfort and redemption. Yet, it also diverges from other prophecies of consolation found in the second half of Yeshayahu. Our prophecy also emphasizes calamity, to the point that it concludes with a verse that evokes unease: “going out, they will see bodies of those people who sinned against Me; for the worms will not die the fire be quenched, and they will be a repugnant to all flesh” (66:24).

In his book, "Paths of Prophecy : An Analysis of the Haftarot", Harav Mosheh Lichtenstein observes that throughout Yeshayahu’s prophecies, prominent metaphors depict the relationship between God and Israel. Frequently, these are analogies of husband and wife, or sometimes master and servant. In our chapter, however, a unique metaphor emerges: that of a mother and infant: “Would I bring on the labor and not deliver? So the Lord speaks... that you may suck your fill from the bosom of her comforting” (66:9,11). Unlike a marital or servant-master relationship, which involves mutual action and partnership, an infant is entirely passive. The mother nurtures, invests in, and develops the child, who represents her future and dreams, yet contributes nothing to his growth. This is the prophecy with which Yeshayahu concludes. After going through the second half of the book, it becomes evident that Israel is not spiritually prepared for a full redemption in which they would be active partners. The redemption promised by the prophet is therefore a different kind: one akin to that of a mother and infant, where God will care for us.

Such a redemption demands less but is also worth less. It will not be a redemption where all of Israel merits witnessing the divine light, but one where “the Lord is coming in fire” (66:15) and separate the righteous from the wicked. There will be those who bow before God every Shabbat, but also those who become “repugnant to all flesh” (66:24). The prophet’s call is for us to choose which group we will belong to.

This prophecy was chosen as the haftarot of Rosh Chodesh and as the conclusion of the Book of Yeshayahu because, despite the costs of a partial redemption — where humanity is passive and not all are included — it also carries significant advantages. It is a redemption that does not demand the same degree of spiritual preparation or human partnership and is therefore always relevant, in every generation and at every time. That is the reality: the more redemption requires our partnership and effort, the greater it is; and the greater the redemption, the more it demands our partnership and effort. For what kind of redemption are we praying? For what kind of redemption are we preparing? Toward what kind of redemption are we working?