Our chapter, a continuation of the haftara for the fast days that began in the previous chapter, continues calling upon the people to repent in order to merit salvation. Typically, the prophets urge the people to repent for idolatry and social justice, but in our chapter, we find a mention of Shabbat, alongside a call to uphold righteousness and justice.

In the midst of the atmosphere of prophetic consolation, our chapter gives voice to those who feel invisible — those who hear the words of salvation but do not feel hopeful, because they are unsure whether they are included in it. The “son of strangers” are uncertain whether they are called to be part of it. They feel excluded, as the story of redemption focuses on the relationship between Israel and God: “The Lord has separated me from His people” (56:3). The castrated slaves, on the other hand, feel frustration over their lack of continuity, especially in light of the prophecy of salvation that spoke in terms of eternity: “This will be, for the Lord, a monument, an everlasting sign, that will not be severed” (55:13).

The prophecy addresses these concerns and emphasizes their inclusion in salvation and redemption. The strangers are called to be part of the service of God — even in the Temple itself, in one of the most significant biblical expressions of religious universality: “My House will be called a house of prayer for all peoples” (56:7). This idea continues the theme, familiar from earlier in the book, of Jerusalem as a universal religious center.

To the castrated slaves, a “monument and name” are promised. To understand their concern, let’s look at the story of Avshalom: “During his lifetime, Avshalom had taken over the monument in the Valley of the King and set it up for himself, for he thought, ‘I have no son to commemorate my name,’ and he named the monument for himself, calling it Avshalom’s Monument, as it is called to this day” (Shmuel II 18:18). In many ways, a person’s need for continuity is expressed in Tanakh through their children and descendants. The verse about Avshalom illustrates a case where a person lacks offspring and seeks substitutes to preserve his name. Avshalom does this by erecting a monument (a “hand”) in his name — “To commemorate my name.” Likewise, our prophecy addresses those who have no offspring, and God promises them a “monument and name” better than sons and daughters. What exactly does this mean? It is unclear, but it may be one of the biblical hints to the eternity of the soul — since the prophecy offers hope and comfort to one who fears he will have no legacy. God assures them they will have a continuation. The Abarbanel suggests this refers to eternal life: “I believe that when it says ‘in My house,’ it alludes to the life of the world of souls, which is the house of God.”

How symbolic and fitting it is that Israel’s central Holocaust memorial is called “Yad Vashem” (monument and name). The institution that seeks to document, commemorate, and remember those who perished with their entire families, leaving no remnant behind. “To these I am giving, in My house between My walls, a monument and name better than sons and than daughters; I give them a name everlasting that will not be severed” (56:5).