Introduction: The Conclusion of the Trial with the Nations
Chapter 41 opens with the call: "Keep silence before Me, O islands, and let the nations renew their strength; let them draw near, then let them speak; let us come together for judgment." The Holy One, blessed be He, comes and tells the nations: I have a lawsuit with you. I want to debate with you and prove to you, so that you may return to the true faith and to the service of Hashem. After presenting all His claims throughout the chapter, we now reach the concluding part of the dispute, from verse 21 to the end of the chapter, featuring the great demand: Bring your proofs and demonstrate that there is any substance to your gods.
"Produce Your Cause - Bring Forth Your Strong Reasons"
קָרְבוּ רִיבְכֶם יֹאמַר יְהֹוָה, הַגִּישׁוּ עֲצֻמוֹתֵיכֶם יֹאמַר מֶלֶךְ יַעֲקֹב׃ - "Produce your cause, says Hashem; bring forth your strong reasons, says the King of Jacob."
The Malbim analyzes the precise parallel structure of the verse: first "produce" (literally, karvu, draw near) and then "bring forth" (hagishu); first "your cause" (rivchem) and then "your strong reasons" (atzumoteichem). The root of drawing near (kerivah) is always used between two equals: if we are both equals, I draw near to you. But the term of presenting or approaching (hagashah) is used in two contexts: either when an inferior approaches a superior - as in "Then Judah came near (vayigash) to him," where Judah the inferior approached Joseph the ruler; or where there is sharp opposition, as one who approaches battle and conflict. Similarly, riv denotes an ordinary dispute, whereas atzumot refers to a situation where each party entrenches and strengthens his contention, and the argument intensifies into a major battle.
What, then, is the difference between these two claims? The Malbim explains that the nations harbored two kinds of arguments. The first claim is that there is no Divine Providence at all - the heretical view that the world is governed by chance. Today, this is no longer the majority view: since Christianity and Islam spread across the globe, most of the world believes in one God. The Rambam writes that the spread of these religions is part of the preparatory process for the coming of Mashiach; for although they contradict the pure faith in the one God Who is the God of Israel, they are far better than outright idolatry. In idolatry, people worshipped wood and stone as pagan idolaters, whereas the nations have since progressed and believe that there is one God. Still, Christians believe that this God has a son, whereas Muslims in this respect are more advanced, as they believe only in God and his prophet, solely as a prophet. For this reason, it has been noted that it is permissible to enter a mosque but forbidden to enter a church, because a church is a place of heresy (kefirah) where more than one divine power is worshipped.
Therefore, regarding the first point, the verse says: "Produce your cause (rivchem), says Hashem" - the four-letter Name of Hashem is used here in His capacity as the God and Creator of the entire universe. The argument over this is merely a minor dispute (riv), for most of the nations already acknowledge that there is one God over the entire world, leaving a debate with only a minority. But to accept that God is specifically the God of Israel, that we are the treasured nation and the chosen people, while all other nations exist as the backdrop - this is something almost none of the nations are willing to accept. They acknowledge the Old Testament, but claim there was a new one. Proving to the nations that the Holy One, blessed be He, is uniquely the God of Israel - that is already a massive confrontation. Therefore it says, "Bring forth your strong reasons (atzumoteichem)" - using the term hagashah which denotes an escalating battle - "says the King of Jacob." They may agree that God exists, but they refuse to accept that "Hashem has chosen Jacob for Himself, Israel for His treasure," and over this point there is fierce battle and contention.
The Great Proof: Foreknowledge of the Future
יַגִּישׁוּ וְיַגִּידוּ לָנוּ אֵת אֲשֶׁר תִּקְרֶינָה, הָרִאשֹׁנוֹת מָה הֵנָּה הַגִּידוּ וְנָשִׂימָה לִבֵּנוּ וְנֵדְעָה אַחֲרִיתָן, אוֹ הַבָּאוֹת הַשְׁמִיעֻנוּ׃ - "Let them bring them forth, and declare to us what shall happen; declare the former things, what they are, that we may consider them, and know their latter end; or announce to us the things to come."
The primary proof and sign that the prophet presents here is that the Jewish people possess foreknowledge of the future, whereas the nations do not. This is one of the greatest proofs of the truth of the Torah and the existence of the Creator of the world. In outreach seminars, there is an entire lecture entitled "Fulfilled Prophecies": dozens of prophecies are recorded in the Books of the Prophets and were fulfilled, something unparalleled in any religion in the world. No other religion in the world even presumes to predict the future, let alone predict and hit the mark. Christianity tried once to assert something - claiming that the Holy One, blessed be He, had rejected the Jewish people, the proof being that they would never return to their land. Centuries passed, that prediction fell apart, and the Jewish people returned to their land. Consequently, the Pope initially refused to visit here, because it was a direct slap in the face to Christianity. If you do not visit here, it does not exist. Just like the Palestinians, whose maps show no State of Israel, only Palestine; if it does not appear, it does not exist. That is the tactic.
By contrast, the Jewish people have dozens of prophecies that have already been fulfilled, in addition to future prophecies that we are one hundred percent certain will come to pass. There is not a single prophecy that was meant to be fulfilled that failed to materialize. Whatever has not yet taken place belongs purely to the future. The prophecy that Babylon would be destroyed and never inhabited - to this day, one can go to Iraq and see the desolate ruins of Babylon, exactly as the prophet foretold: "Neither shall the Arabian pitch tent there," not even an Arab pitches a tent there for his flock. Likewise, the exile of Israel, the lands of their dispersion, their return to the land, the two exiles, and the two sets of Rebuke (Tochachah) - everything was fulfilled down to the last detail. Regarding this, the prophet challenges the nations: Do you possess any such capability? "Let them bring forth, and declare to us."
Four Levels in Foretelling the Future
The Malbim explains that there are four descending levels here, and the prophet concedes and lowers the bar for the nations at each stage. The highest level is "the things that shall happen" (et asher tikrena): to foretell an event that does not depend on any prior cause, where nothing has begun yet and there is neither hint nor sign, and I announce right now that in a hundred years such-and-such will occur. For something like that, one has no choice but to be a prophet. For example, if someone were to say that in a hundred years Russia will rise up, fight America, and subjugate it - this is illogical in two respects: that it would subjugate it, and that a war would break out between two superpowers at all without any visible reason. All the more so when foretelling something completely devoid of logic, not according to nature at all: Babylon was a great empire, yet I announce that it will sink; and the Jewish people were considered as nothing, yet I announce that they will rise, return to their land, and rebuild it. Two extremes: one at the height of Olympus, and the other in the deepest abyss. Tikrena is related to mikreh (chance, happenstance) - an event that could only happen by chance, and foretelling it in advance requires an immense power of knowledge.
The second level: "Declare the former things, what they are, that we may consider them, and know their latter end." Here the prophet is no longer asking to announce something that has not yet begun, but rather a process that is already underway - tell us what its end will be. A volcano has begun to erupt: foretelling in advance that a volcano will erupt here requires tremendous power, but I will settle for less - now, after it has already erupted, tell me how many villages it will destroy and how far the eruption will reach. And look at completely standard contemporary events: when the revolution broke out in Egypt, all the security experts here said that Mubarak was strong, would not fall, and would quickly subdue them, yet a week passed and the man was on a stretcher. In Syria, they said Assad was a matter of days, that he was finished, yet the man still survives, slaughters, and does whatever he pleases. A process that had already begun, yet people who are supposed to have intelligence, information, and knowledge of the enemy are unable to predict its outcome. No one foresaw the Arab Spring, the protests, and the fall of the regimes in Egypt and Libya. And as an aside: this only teaches that we have no one to rely on except our Father in Heaven.
The third level: "Or declare to us things to come." These are things that come about through natural, ordinary causes: whether the year will be rainy or a year of drought, cold or heat, famine or plenty. Even this they do not know. The meteorological institute may make announcements, but in the end, it is constantly proven wrong. Even natural, recurring occurrences in the world, and even what analysts and experts are supposed to know - they have no way of knowing.
You Cannot Even Interpret the Past
הַגִּידוּ הָאֹתִיּוֹת לְאָחוֹר וְנֵדְעָה כִּי אֱלֹהִים אַתֶּם, אַף תֵּיטִיבוּ וְתָרֵעוּ וְנִשְׁתָּעָה וְנִרְאֶה יַחְדָּו׃ - Declare the events backward, that we may know that you are gods; indeed, do good or do evil, that we may gaze and see together.
This is the fourth level, the lowest of them all. I am no longer asking you for future predictions at all. There are events that have already occurred, and from what has occurred, one must draw conclusions and explain what the causative factor was. Ha'otiyyot is related to ot (sign or event), and le'achor (backward) means from the effect back to the cause. If you see smoke, natural science teaches that someone lit a fire. Look at reality and explain the causes that brought it about. What natural scientists manage to do somehow, you cannot achieve through your idols. "That we may know that you are gods (elohim)" - eloha denotes power; at least we would know that you possess some power to interpret the past. And if you cannot even do that, who can even speak of foretelling the future?
And furthermore, he tests them with something even smaller: "Indeed, do good or do evil." Does your idol worship possess the power to do good or cause harm? If a person prays to it, does it have the power to bring him benefit or misfortune? After all, this is what the proponent of any religion boasts about: come pray to my god, accept my religion, and you will see that the deity will bestow bounty upon you. Well, can one ask of it and have it deliver? "That we may gaze and see together" (venishta'ah venir'eh yachdav) - the Malbim explains that nishta'ah is an expression of turning to look, as in "And Hashem turned (vayisha) to Abel," and like "do not look around" (al tishta); and yachdav means both of us together. It was their practice to deceive their followers and display that the idol does good or harm to its worshipers through all kinds of fraudulent tricks and stories: here was a cripple who stood up, here this happened to someone and he recovered - and it was all lies, for idolatry has no power to do evil or good. Therefore, the prophet tells them: If you want to prove it, do not do so with stories about what happened three years ago, but here and now, with our own eyes, both of us together - pray, and let rain fall. Show me that you ask of the idol and it gives. That is the bare minimum, for why worship an idol if it cannot deliver the goods?
You Possess Neither Inherent Worth nor Utility
הֵן אַתֶּם מֵאַיִן וּפׇעׇלְכֶם מֵאָפַע, תּוֹעֵבָה יִבְחַר בָּכֶם׃ - Behold, you are of nothing, and your work is of naught; an abomination is he that chooses you.
The Malbim explains: When a person chooses something, he chooses it for one of two reasons - either because of the intrinsic excellence of the thing, or because of its utility. If you are offered an inheritance of a Sefer Torah, and, to distinguish by a thousand separations, also a lawnmower, and you have a lawn: if you choose the Sefer Torah, you do not choose it for its utility but because of its exalted worth; and if you choose the mower, it is because you need to mow the lawn. And so, the prophet tells them: "Behold, you are of nothing" - in terms of yourselves, in terms of your intrinsic worth, you are like nothingness; you possess no understanding to predict the future, and nothing can be known through you. And if you should say that at least there is utility, that idolatry produces results, doing good and doing evil - concerning this he says, "and your work is of naught (me'efa)," related to bleating (pe'iyah): words of falsehood you bleat in your speech, you priests who recount the favors and harms of idol worship. And since you possess neither intrinsic worth nor utility, it follows that "an abomination is he that chooses you" - whoever chooses you chooses something loathsome and abominable, from which he gains neither dignity nor benefit. And the Radak cites in the name of his brother Rabbi Moshe that me'efa is related to ef'eh (a viper), meaning that you are like venomous snakes that kill anyone who associates with them, and who would choose you? Only abominable people, and certainly not God.
"I Have Roused One from the North" - Four Interpretations
הַעִירוֹתִי מִצָּפוֹן וַיַּאת, מִמִּזְרַח שֶׁמֶשׁ יִקְרָא בִשְׁמִי, וְיָבֹא סְגָנִים כְּמוֹ חֹמֶר וּכְמוֹ יוֹצֵר יִרְמׇס טִיט׃ - I have roused one from the north, and he has come; from the rising of the sun one who calls upon My name; and he shall come upon rulers as upon mortar, and as the potter treads clay.
There are four interpretations of this verse. The Malbim explains: After demonstrating to them that they are powerless to say anything about the future, the Holy One, blessed be He, says: Behold, I am informing you of what is to come. "I have roused one from the north" - this is Gog, whom I arouse to come from the north; "and he comes" - and he will come just as I announce in advance. "From the rising of the sun one who calls upon My name" - this is the King Messiah, whom I have roused from the east, and he will call upon all the nations to speak with a clear language and worship Hashem.
And what is the meaning of "he will trample rulers like mortar, and as the potter treads clay"? The Malbim distinguishes between mortar (*chomer*) and clay (*tit*): *tit* is mere mud from which nothing can be fashioned, whereas *chomer* is clay from which a potter shapes vessels and which is used for building. A potter does not tread mere mud; it is mortar and pliable clay that is trodden, kneaded, and prepared to make it fit for craftwork, and then shaped into whatever one desires. Scripture therefore says that the King Messiah will act like a potter: just as a potter fashions a functional vessel from clay, so too will he succeed in fashioning a vessel even from mere mud. He will take the nations - and not merely ordinary nations, but the very worst among them, those in the state of mud - and transform even them into a vessel, rendering them worthy of receiving divine revelation and enduring at the time of the King Messiah, by refining and elevating their deeds. "Like clay in the potter's hand." The "rulers" (*seganim*) are those among the nations who are in the state of mud, and he will transform them into clay fit to receive the divine message, change their ways, and embrace faith in the One God - even the most hollow and unruly among the nations.
Rashi explains that here the Holy One, blessed be He, foretells the future and announces that He intends to rebuild the ruins of Jerusalem. "I have roused one from the north" - this is Cyrus, king of Persia, who comes against Babylon to destroy it. And why is he said to come from the north? Because although Persia lies to the east, it is situated to the northeast. "From the rising of the sun one who calls upon My name" - for Cyrus proclaimed, "Hashem... has given me all the kingdoms of the earth," and therefore I am going to rebuild Jerusalem. Radak explains similarly in the name of the commentators: I have roused Cyrus against Babylon to our east, to destroy it and to command Israel to ascend to their land and rebuild the Second Temple in the days of Ezra and Nechemiah. (Anyone interested can listen to the recordings on Ezra and Nechemiah regarding the great awakening to build the Temple and the assistance received from Cyrus.) According to this, the continuation of the passage, "The first to Zion: Behold, here they are! And to Jerusalem I give a herald," refers to the time when Cyrus arrives and inspires the people to ascend and rebuild Jerusalem.
A second explanation in Rashi, an alternative view (*davar acher*): "I have roused one from the north and he comes" refers to Nebuchadnezzar, who will be stirred to come and destroy Jerusalem; whereas "from the rising of the sun" refers to Cyrus, who comes from the northeast, whom I subsequently roused to come and rebuild Jerusalem.
Radak brings a fourth interpretation: that the entire prophecy is spoken concerning the King Messiah, as stated further on, "Behold, My servant, whom I uphold," and he notes that this explanation appears most correct to him. The Malbim follows a similar direction, except that in his view "I have roused one from the north" refers to Gog and "from the rising of the sun" refers to the King Messiah, whereas according to Radak even "I have roused one from the north" speaks of the King Messiah. And why specifically from the north, when "out of the north evil shall break forth"? Radak explains: because the Ten Tribes are exiled in Chalach, Chavor, the river of Gozan, and the cities of Media, which lie northeast of the Land of Israel; and from there the King Messiah will come to redeem Israel, for he will first redeem the Ten Tribes. Thus we find four interpretations: Cyrus (Rashi's first view), Nebuchadnezzar (Rashi's alternative view), the King Messiah (Radak), and Gog and Magog (the Malbim).
From the Outset and from Former Times: Prophet versus Diviner
מִי הִגִּיד מֵרֹאשׁ וְנֵדָעָה וּמִלְּפָנִים וְנֹאמַר צַדִּיק, אַף אֵין מַגִּיד אַף אֵין מַשְׁמִיעַ אַף אֵין שֹׁמֵעַ אִמְרֵיכֶם׃ - Who declared it from the outset that we might know, and from former times that we might say, "He is correct"? Indeed, there is none that declares, indeed, there is none that announces, indeed, there is none that hears your words.
After delivering the prophecy, He challenges them: Which of you declared from the outset (*meirosh*), so that when the event arrives we might know that it was announced in advance? The Malbim distinguishes between *meirosh* ("from the outset") and *milefanim* ("from former times"). *Milefanim* refers to standing in the present and speaking about the past relative to the present, as in, "The Emim dwelt therein in former times (*lefanim*)" - they no longer dwell there now, and I am relating that once it was different; or as in, "He that is now called a prophet was in former times (*lefanim*) called a seer" - today he is called a prophet, whereas in the past he was called a seer. By contrast, *meirosh* means standing, as it were, at the very beginning and foretelling the future from that point forward.
Now, there is a fundamental difference between a diviner and a prophet. Diviners also possessed certain knowledge gleaned from the stars and their movements, but it was exceedingly general. Pharaoh, who was a great astrologer, said, "See that evil is before your face"; he sensed the general direction of events, but interpreted them incorrectly. He knew that the savior of Israel was destined to be born and that he was fated to be judged through water, but he failed to understand what water was meant - it was the waters of Merivah, yet he assumed he would drown in the Nile. Therefore, the past pronouncements of such figures are not taken seriously, for two reasons: first, they are vague and imprecise; and second, only after an event takes place do people retroactively attempt to find a hint of it in their words, since the speaker was never someone whose truthfulness could be relied upon beforehand. There is a book called *The Prophecies of Nostradamus*: a man who lived several centuries ago composed verses in extremely vague terms, and centuries later people come along and search for how actual historical events were supposedly hinted at in his poetry. Yet it is all vanity and chasing the wind. Anyone who reads them finds about eight different interpretations for every line: "A great king shall come from the north" - one applies it to the fall of the Communist bloc and another to the fall of Saddam Hussein; everything is elastic, and anything can be read into it. That is *milefanim*.
In contrast, *meirosh* is what a true prophet announces: precise details, with exact times and names. It is foretold that an offspring of the House of David will arise, named Yoshiyahu - go and verify whether it occurred! And indeed, centuries later, a king named Yoshiyahu arose and eradicated idolatry. Moreover, a prophet is an established, thoroughly tested individual. The Rambam writes that a prophet was never accepted immediately. They would say to him: Foretell future events, specifically for good rather than for evil - for a prophecy of impending disaster may be rescinded by the Holy One, blessed be He, in response to repentance and good deeds, whereas a prophecy of good serves as absolute proof. Predict that in two weeks such-and-such will occur, accurate to one hundred percent, and just as you said, so it must materialize. He is tested multiple times, and only then does he receive the "diploma" of a verified prophet, at which point any word of Hashem may be received from him.
And this is the meaning of the verse: "Who declared it from the outset that we might know" - let someone state precise details in advance, when and how, according to exact timelines, and then we will know that it came to pass according to his word. And if that is too demanding for you, I am willing to settle for less: "and from former times that we might say, 'He is correct'" - let someone at least say something, so that when it happens, we can acknowledge that someone spoke beforehand and turned out to be right! Yet you cannot manage even that. "Indeed, there is none that declares" - there is nobody to foretell; and even if there were, "indeed, there is none that announces" - there is nobody to proclaim his words publicly, for your soothsayers are recognized liars; and even if he did announce it, "indeed, there is none that hears your words," because everyone is accustomed to your deceit and falsehoods. Just as we find with the false prophets, who prophesied that the king of Babylon would never come: "Do not frighten the people, only good will come, eat, reap, and be satisfied, and no harm will befall you." They always loved to flatter and soothe the people. Much like contemporary media outlets that love to broadcast only pleasant things: "You religious people always have prophecies of doom and always predict gloom; no, everything will be fine, this nation is wonderful, go out into the streets and see!" Such were the false prophets.
A Positive Proof
רִאשׁוֹן לְצִיּוֹן הִנֵּה הִנָּם, וְלִירוּשָׁלַ͏ִם מְבַשֵּׂר אֶתֵּן׃ - The first to Zion, behold, here they are, and to Jerusalem I will give a herald of good tidings.
The Malbim explains that there are two kinds of proof: proof by negation and positive proof. If I tell you that a certain person is not wise, and you ask how I know, and I reply that until now he has never spoken words of wisdom - that is proof by negation. But if I reply that I heard him speak utter folly and nonsense - that is positive proof. And that is far stronger, for from negation one can easily deflect: perhaps he is very wise, but adheres to the discipline of silence. Until now, the prophet brought proof by negation - that there is no substance to idolatry because it does not foretell the future. Yet one could still argue: perhaps it knows, but does not wish to reveal it, keeping the matter secret to itself. Therefore, he adds a positive proof: "The first to Zion, behold, here they are" - the first sign destined for Zion, behold, it is right before you; these are the rulers of whom we spoke, this is the king of Gog of whom it was said, "I have aroused [one] from the north." This is the sign that the monarchy will return to Zion, and this is the sign of the ingathering of the exiles to Jerusalem. I am presenting you with proof that you will be able to verify later and see fulfilled, and through it Hashem's sovereignty over the world will be established without any claim of an alternative power beside Him, and all flesh will know together that Hashem is God and there is none else. This is a positive proof of His divinity: not based on what they failed to say, but on what the Holy One, blessed be He, proclaims and comes to pass - and these events will be the final blow that establishes the sovereignty of the Creator over the entire world.
And what is the difference between Zion and Jerusalem? The Malbim maintains a consistent line throughout Tanach: both are Jerusalem, but Zion is the seat of the monarchy and the Temple - the Temple Mount and the royal palace - while Jerusalem is the dwelling place of the general populace. "The first to Zion" alludes to the return of the Temple and the monarchy, and "to Jerusalem I will give a herald of good tidings" alludes to the ingathering of the exiles, for all of Israel is destined to gather into Jerusalem.
Rashi explains: "The first to Zion, behold, here they are" - the first king who will direct his heart toward Zion, behold, this is the one I spoke of. This was Cyrus, who was the first to take an interest in the rebuilding of Zion: "behold, here they are" - behold, he is already prepared for this. Nevertheless, he is merely the initiator, "the first to Zion," for he will not complete the redemption: when they began to build the Temple, conspirators arose and slandered the inhabitants of Jerusalem, and the construction of the Temple was halted, until Darius came later and resumed the building. According to Rashi, the prophet is foretelling here the building of the Second Temple, which would have a beginning but would not be completed by that same king. "And to Jerusalem I will give a herald of good tidings" - at that time, Haggai and Zechariah would come and encourage the people to build the Temple in the days of Darius, king of Persia.
And There Is No Man, and No Counselor
וְאֵרֶא וְאֵין אִישׁ, וּמֵאֵלֶּה וְאֵין יוֹעֵץ, וְאֶשְׁאָלֵם וְיָשִׁיבוּ דָבָר׃ - And I looked, and there was no man, and from among these there was no counselor, that I might ask them and they would return an answer.
Rashi explains: I constantly gaze upon the prophets of Baal, and there is no man who foretells the future, and there is no one who can advise and say what will become of them. The Malbim similarly explains: I look among the nations, among the worshippers of Baal, and there is no man - even though the event has already begun, there is no one who knows what its outcome will be, no one who deduces that from this will sprout the kingdom of the House of David and from here good tidings will come to Jerusalem. Not only do they not know the future, but "from among these there was no counselor" - there is no one who can offer them counsel on how to extricate themselves from the distress into which they have fallen, for shortly the King Messiah will wage war against the nations. And not only do they have no counsel, but even if I ask them, they return no answer; they have neither a response nor a single word to reply.
הֵן כֻּלָּם אָוֶן אֶפֶס מַעֲשֵׂיהֶם, רוּחַ וָתֹהוּ נִסְכֵּיהֶם׃ - Behold, they are all vanity, their works are nothing; wind and emptiness are their molten images.
And this is the unavoidable conclusion. Corresponding to "And I looked, and there was no man" - "Behold, they are all vanity," for they have no substance in and of themselves. And corresponding to "and from among these there was no counselor" - "their works are nothing," for they lack the power to do harm or good, and there is no one capable of counseling for good or for bad. Therefore, "wind and emptiness are their molten images": their dominion and their idolatry are wind in their very essence, and emptiness in terms of any future benefit derived from them. Since this is so, there is no utility whatsoever in those idolaters and in that idolatry. Thus, the judgment of the Holy One, blessed be He, with the nations will culminate in their submission under the hand of King Messiah and under His judgment, and they will turn to serve Hashem with one accord, speedily in our days, Amen.
Summary:
At the conclusion of the judgment between the Holy One, blessed be He, and the nations of the world, the prophet calls out, "Produce your cause," regarding the core belief in one God, which most of the world already acknowledges, and "present your strong arguments" regarding the great dispute - that Hashem is the King of Jacob, Who chose Israel as His treasured nation. The proof He presents is the foreknowledge of the future, arranged in four descending tiers: announcing an event that has no antecedent cause whatsoever; foretelling the conclusion of a process that has already begun; predicting natural occurrences; and at the very least, deducing a cause from its effect - and in all of these, the nations are utterly bankrupt. Even the bare minimum of which every idolatry boasts - to do good or do evil visibly for all to see, rather than through deceptive tales - is beyond their power. From this it follows that "behold, you are of nothing," possessing neither merit nor utility, and "an abomination is he that chooses you." In contrast, the Holy One, blessed be He, proclaims explicit prophecy in advance - "I have aroused [one] from the north," which the commentators interpret as referring variously to Cyrus, Nebuchadnezzar, King Messiah, and Gog and Magog - which serves as positive proof, not merely negative, of His divinity. Everything is directed toward a single purpose: "The first to Zion, behold, here they are, and to Jerusalem I will give a herald of good tidings" - the restoration of the monarchy and the Temple, and the ingathering of the exiles, until the nations are humbled and all unite to serve Hashem with one accord.