Chapter 1

נחמו נחמו עמי יאמר אלקיכם

“Be consoled, be consoled My people, says your G-d.”1

We must understand2 why the word “consoled” is used twice, seeming to imply a twofold consolation.

Rashi explains the twofold use thus: “Console My prophets; console My people,” i.e. after the prophetic words of consolation have been transmitted to the prophets, they in turn are to console Israel, as Metzudas Dovid renders: “Your G-d says to the prophets: ‘Console my people.’ ”

Radak comments: “All these consolations shall come to pass in the times of Moshiach.”

We must understand how this prophecy differs from other prophecies of consolation, wherein G-d tells the prophets to console the Jewish people and the consolation is effective [immediately], for the very words of solace are consoling [while this prophecy shall come to pass only during the era of Moshiach].

With regard to prophecy in general, we find that when G-d commands the prophets to convey a message to Israel, the transmission begins with the words “So says G-d.” This is not so regarding this prophecy of consolation, which begins with G-d consoling Himself in the prophets’ presence, and continues with the instruction that the prophets console Israel.

From all the above, it is obvious that there is a level of consolation superior even to prophecy [i.e. the “first consolation,” which is not part of the prophecy per se]. We must understand what this higher level of consolation is.

We must also understand what is meant when G-d says that He Himself is in need, as it were, of consolation.

Pesikta comments:3 A King whose children are taken captive (i.e. the exile of the Jewish people), and whose palace is burnt to the ground (i.e. the destruction of the Sanctuary) is Himself in need of consolation. G-d must be consoled for the Sanctuary’s destruction and the dispersion of the Jewish people.

The Gemara comments:4 “Woe to the father that banishes his children, and woe to the children who are exiled from their father’s table.” In such a situation, both father and children are doubly pained. The father agonizes over the absence of his children from the beautiful home he built for them. It pains him even more that the children’s misconduct forced him to drive them away, and because he is so embittered, the dedicated and loving father destroys their homes as well as the palace that he had specially built so that he could meet his children there.

The displaced children are doubly pained as well. Firstly, they are distressed at being banished albeit temporarily from their homes, this being accompanied by great loss of life. Secondly, they are greatly upset by their constant wandering from one country to another, always made to feel superfluous and ashamed, and in no place sure of their lives; all these events having been foretold in [the sections of the Chumash that contain] the Words of Censure,5 and which are occurring now6 in the time of the “pangs” [preceding the coming] of Moshiach.

Ultimately Israel will repent, as promised in the verse:7 “And you will return to the L-rd your G-d,” and this will bring about the Redemption, for as Maimonides states:8 “Israel will be redeemed only through teshuvah, (repentance).”

In summary: The meaning of the repeated word “consoled” is explained. Rashi says G-d consoles the prophets that they should console Israel. He points out why this prophecy of consolation, to be fulfilled during the time of Moshiach, differs from all other prophecies. Pesikta states that G-d says: “Console Me.” The twofold pain experienced both by G-d and the Jewish People is described.