The descriptions of the future redemption in our chapter reach one of the highest points in the entire book. The recurring motif throughout the chapter, weaving it together from beginning to end, is the motif of light. The prophet calls upon Zion to rise and shine: “Rise, give light, for your light has come” (60:1), empowered by the glory of God that also shines upon her: “The glory of the Lord shines over you” (ibid.). The light motif in this chapter also serves to describe the nations following Israel: Darkness will cover the entire world except for Israel (60:2), upon whom the glory of God will shine (incidentally, this recalls the plague of darkness we read about this past Shabbat: “But in the Israelites’ home, they had light”; Shemot 10:23).  

The darkness covering the world while light shines only upon Israel will cause the nations to stream toward them: “Nations will walk toward your light, and kings into the brilliance you shine forth” (60:3). As part of this, the chapter describes a complete reversal in the nations’ attitude toward Israel: “Where once you were forsaken, hated, never even passed through, I have made you everlasting majesty, the joy of generations” (60:15). Similar to Yeshayahu’s prophecy in Chapter 2, our chapter describes the nations ascending to Jerusalem. However, while in Chapter 2 the nations came to hear the word of God, in our chapter they actively participate in the redemption process. The nations will assist in the ingathering of exiles: “All of them gathered… Your daughters as if clinging to nursemaids' hips” (60:4), in rebuilding the walls of Jerusalem: “The children of strangers will build your walls; their kings will be in your service” (60:10), and in supporting Israel’s economy: “You shall suckle the milk of nations, suckle at kings' breasts” (60:16).  

The chapter contains additional motifs, such as the fact that the sacrifices of the nations will be accepted: “Offered on My altar, they will be desired; I shall glorify the House of My glory” (60:7). This, of course, connects to the prophecy in Chapter 1, where we saw that the Temple sacrifices were not accepted favorably before God. Certain elements of the chapter recall the era of Shlomo, such as the influx of gold and silver and the mentions of Sheba and Tarshish: “All having come to you from Sheba, carrying gold  and frankincense” (60:6) and “It is Me the distant islands wait for; ships of Tarshish come the first,” (60:9). However, whereas in Chapter 2 of Yeshayahu, an abundance of silver and gold was associated with economic prosperity that led to human arrogance and the forgetting of God, in our chapter, gold and silver are used to praise the Lord: “Carrying gold and frankincense and tidings of the Lord's praise” (60:6).  

In Chapter 30, we saw a prophecy describing the intensification of the celestial lights at the time of redemption: “The light of the moon will be like the light of the sun, and the sun's light seven times the light of seven days” (30:26). In our chapter, this idea advances one step further: In the future, it will not be the celestial bodies that provide light, but God Himself: “No more, by day, will the sun be your light, nor the moon's radiance shine for you, for the Lord will be your light forever; your God will be your glory” (60:19). And while at the beginning of Yeshayahu, redemption was described as being for the remnant of the people, the righteous who survived the calamity, here it is promised that everyone will be included: “Your people, all of them righteous, will inherit the land forever, the shoots of My planting, works of My hands, spreading branches in glory” (60:21). From this verse, Chazal learned the principle that “All of the Jewish people have a share in the World to Come” (Mishna Sanhedrin 10:1).  

Our chapter is the Haftara for Parashat Ki Tavo, as part of the Shiva d’Nechemta (the Seven Haftarot of Consolation). Attached are the insights of Harav Mosheh Lichtenstein, who analyzes the chapter as part of his series on the Haftarot.