Difference between revisions of "The Suffering Servant in Yeshayahu 53/2/en"
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<p>The servant is identified with one of the leaders of the nation, either Yirmeyahu, Chizkiyahu or Yoshiyahu.</p> | <p>The servant is identified with one of the leaders of the nation, either Yirmeyahu, Chizkiyahu or Yoshiyahu.</p> | ||
<opinion>Yirmeyahu | <opinion>Yirmeyahu | ||
− | <p>The chapter describes Yirmeyahu's travails throughout his tenure as prophet and his | + | <p>The chapter describes Yirmeyahu's travails throughout his tenure as prophet and his compensation in the World to Come.</p> |
<mekorot>Opinion cited in <multilink><a href="RYehudaibnBalaamYeshayahu53-12" data-aht="source">R. Yehuda ibn Balaam</a><a href="RYehudaibnBalaamYeshayahu53-12" data-aht="source">Yeshayahu 53:12</a><a href="R. Yehuda ibn Balaam" data-aht="parshan">About R. Yehuda ibn Balaam</a></multilink>, <multilink><a href="RSaadiaGaonCommentaryYeshayahu52-13-53-12" data-aht="source">R. Saadia</a><a href="RSaadiaGaonCommentaryYeshayahu52-13-53-12" data-aht="source">Commentary Yeshayahu 52:13-53:12</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink> cited in <multilink><a href="IbnEzraYeshayahu52-13-14" data-aht="source">Ibn Ezra</a><a href="IbnEzraYeshayahu52-13-14" data-aht="source">Yeshayahu 52:13-14</a><a href="IbnEzraYeshayahu53" data-aht="source">Yeshayahu 53</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="REliezerofBeaugencyYeshayahu52-13" data-aht="source">R. Eliezer of Beaugency</a><a href="REliezerofBeaugencyYeshayahu52-13" data-aht="source">Yeshayahu 52:13</a><a href="REliezerofBeaugencyYeshayahu53-4-11" data-aht="source">Yeshayahu 53:4-11</a><a href="R. Eliezer of Beaugency" data-aht="parshan">About R. Eliezer of Beaugency</a></multilink>,</mekorot> | <mekorot>Opinion cited in <multilink><a href="RYehudaibnBalaamYeshayahu53-12" data-aht="source">R. Yehuda ibn Balaam</a><a href="RYehudaibnBalaamYeshayahu53-12" data-aht="source">Yeshayahu 53:12</a><a href="R. Yehuda ibn Balaam" data-aht="parshan">About R. Yehuda ibn Balaam</a></multilink>, <multilink><a href="RSaadiaGaonCommentaryYeshayahu52-13-53-12" data-aht="source">R. Saadia</a><a href="RSaadiaGaonCommentaryYeshayahu52-13-53-12" data-aht="source">Commentary Yeshayahu 52:13-53:12</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink> cited in <multilink><a href="IbnEzraYeshayahu52-13-14" data-aht="source">Ibn Ezra</a><a href="IbnEzraYeshayahu52-13-14" data-aht="source">Yeshayahu 52:13-14</a><a href="IbnEzraYeshayahu53" data-aht="source">Yeshayahu 53</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="REliezerofBeaugencyYeshayahu52-13" data-aht="source">R. Eliezer of Beaugency</a><a href="REliezerofBeaugencyYeshayahu52-13" data-aht="source">Yeshayahu 52:13</a><a href="REliezerofBeaugencyYeshayahu53-4-11" data-aht="source">Yeshayahu 53:4-11</a><a href="R. Eliezer of Beaugency" data-aht="parshan">About R. Eliezer of Beaugency</a></multilink>,</mekorot> | ||
<point><b>Identity of the servant</b> – Both R. Saadia and R"E of Beaugency suggest that the description of the servant might apply to almost any prophet. However, R. Saadia concludes that it most likely refers to Yirmeyahu, pointing to the many parallels to his life in particular:<br/> | <point><b>Identity of the servant</b> – Both R. Saadia and R"E of Beaugency suggest that the description of the servant might apply to almost any prophet. However, R. Saadia concludes that it most likely refers to Yirmeyahu, pointing to the many parallels to his life in particular:<br/> | ||
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</category> | </category> | ||
<category>Mashiach | <category>Mashiach | ||
+ | <p>Hashem's servant is the Mashiach who will</p> | ||
<mekorot><multilink><a href="TargumYonatanYeshayahu52-13-15" data-aht="source">Targum Yonatan</a><a href="TargumYonatanYeshayahu52-13-15" data-aht="source">Yeshayahu 52:13-15</a><a href="TargumYonatanYeshayahu53" data-aht="source">Yeshayahu 53</a><a href="Targum Pseudo-Jonathan" data-aht="parshan">About Targum Pseudo-Jonathan</a></multilink>,<fn>The Targum explains the first verse in this manner, but then has the following verses refer to Israel as a whole.</fn> <multilink><a href="BavliSanhedrin98a" data-aht="source">Bavli Sanhedrin</a><a href="BavliSanhedrin98a" data-aht="source">Sanhedrin 98a</a><a href="BavliSanhedrin98b" data-aht="source">Sanhedrin 98b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, <multilink><a href="TanchumaToledot14" data-aht="source">Tanchuma</a><a href="TanchumaToledot14" data-aht="source">Toledot 14</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink>, Pesikta, Yefet b. Eli the Karaite, <multilink><a href="RambanYeshayahu52-13-14" data-aht="source">Ramban</a><a href="RambanYeshayahu52-13-14" data-aht="source">Yeshayahu 52:13-14</a><a href="RambanYeshayahu53" data-aht="source">Yeshayahu 53</a><a href="RambanSeferHaVikuach25-28" data-aht="source">Sefer HaVikuach 25-28</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> explaining the Midrash,<fn>Ramban himself identifies the suffering servant as Israel, as he argued in the disputation with Pablo Christiani.  In his commentary, he speaks from the perspective of the Midrash.</fn> <multilink><a href="YalkutShimoniNakh620" data-aht="source">Yalkut Shimoni</a><a href="YalkutShimoniNakh620" data-aht="source">Nakh 620</a><a href="Yalkut Shimoni" data-aht="parshan">About Yalkut Shimoni</a></multilink>, R"S Astruc</mekorot> | <mekorot><multilink><a href="TargumYonatanYeshayahu52-13-15" data-aht="source">Targum Yonatan</a><a href="TargumYonatanYeshayahu52-13-15" data-aht="source">Yeshayahu 52:13-15</a><a href="TargumYonatanYeshayahu53" data-aht="source">Yeshayahu 53</a><a href="Targum Pseudo-Jonathan" data-aht="parshan">About Targum Pseudo-Jonathan</a></multilink>,<fn>The Targum explains the first verse in this manner, but then has the following verses refer to Israel as a whole.</fn> <multilink><a href="BavliSanhedrin98a" data-aht="source">Bavli Sanhedrin</a><a href="BavliSanhedrin98a" data-aht="source">Sanhedrin 98a</a><a href="BavliSanhedrin98b" data-aht="source">Sanhedrin 98b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, <multilink><a href="TanchumaToledot14" data-aht="source">Tanchuma</a><a href="TanchumaToledot14" data-aht="source">Toledot 14</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink>, Pesikta, Yefet b. Eli the Karaite, <multilink><a href="RambanYeshayahu52-13-14" data-aht="source">Ramban</a><a href="RambanYeshayahu52-13-14" data-aht="source">Yeshayahu 52:13-14</a><a href="RambanYeshayahu53" data-aht="source">Yeshayahu 53</a><a href="RambanSeferHaVikuach25-28" data-aht="source">Sefer HaVikuach 25-28</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> explaining the Midrash,<fn>Ramban himself identifies the suffering servant as Israel, as he argued in the disputation with Pablo Christiani.  In his commentary, he speaks from the perspective of the Midrash.</fn> <multilink><a href="YalkutShimoniNakh620" data-aht="source">Yalkut Shimoni</a><a href="YalkutShimoniNakh620" data-aht="source">Nakh 620</a><a href="Yalkut Shimoni" data-aht="parshan">About Yalkut Shimoni</a></multilink>, R"S Astruc</mekorot> | ||
<point><b>Mashiach as "עבד ה'"</b> – Yefet suggests that the Mashiach is referred to as a "servant" of Hashem since his ancestor, David, merited the same title, "מָ֭צָאתִי דָּוִ֣ד עַבְדִּ֑י בְּשֶׁ֖מֶן קׇדְשִׁ֣י מְשַׁחְתִּֽיו" (Tehillim 89:21).</point> | <point><b>Mashiach as "עבד ה'"</b> – Yefet suggests that the Mashiach is referred to as a "servant" of Hashem since his ancestor, David, merited the same title, "מָ֭צָאתִי דָּוִ֣ד עַבְדִּ֑י בְּשֶׁ֖מֶן קׇדְשִׁ֣י מְשַׁחְתִּֽיו" (Tehillim 89:21).</point> | ||
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<li>Shemuel Lanyado claims that the verses describing the Mashiach's anguish refer to "Mashiach b. Yosef" who is  to arrive before "Mashiach b. David" and who is to die at the hand of his enemies<fn>This accords with tyhe description in the chapter that the servant was killed: "כִּי נִגְזַר מֵאֶרֶץ חַיִּים".</fn> (<a href="BavliSukkah52a" data-aht="source">Bavli Sukkah 52a</a>). He was sickly and full of wounds (<a href="BavliSanhedrin98a_2" data-aht="source">Bavli Sanhedrin 98a</a>),‎<fn>The Bavli does not identify the character as Mashich b. Yosef specifically, snf from context might even be speaking of Mashiach b. David. Regardless, though, the Bavli provides evidence of a suffering Mashiach..</fn> matching the depiction here: אִישׁ מַכְאֹבוֹת וִידוּעַ" חֹלִי".‎<fn>As this figure will die ad not witness his exaltation, Lanyado explains that the verses which describe the servant's rise and rewards refer to Mashiach b. David. Abarbanel argues that it is not logical that the verses would simultaneously identify the servant as both Mashiach b. Yosef and Mashiach b. David. Lanyado responds that to differentiate between the two, the text switches from second person (כַּאֲשֶׁר שָׁמְמוּ <b>עָלֶיךָ</b> רַבִּים כֵּן מִשְׁחַת מֵאִישׁ מַרְאֵהוּ ) to third person ("כֵּן<b> יַזֶּה</b> גּוֹיִם רַבִּים").</fn></li> | <li>Shemuel Lanyado claims that the verses describing the Mashiach's anguish refer to "Mashiach b. Yosef" who is  to arrive before "Mashiach b. David" and who is to die at the hand of his enemies<fn>This accords with tyhe description in the chapter that the servant was killed: "כִּי נִגְזַר מֵאֶרֶץ חַיִּים".</fn> (<a href="BavliSukkah52a" data-aht="source">Bavli Sukkah 52a</a>). He was sickly and full of wounds (<a href="BavliSanhedrin98a_2" data-aht="source">Bavli Sanhedrin 98a</a>),‎<fn>The Bavli does not identify the character as Mashich b. Yosef specifically, snf from context might even be speaking of Mashiach b. David. Regardless, though, the Bavli provides evidence of a suffering Mashiach..</fn> matching the depiction here: אִישׁ מַכְאֹבוֹת וִידוּעַ" חֹלִי".‎<fn>As this figure will die ad not witness his exaltation, Lanyado explains that the verses which describe the servant's rise and rewards refer to Mashiach b. David. Abarbanel argues that it is not logical that the verses would simultaneously identify the servant as both Mashiach b. Yosef and Mashiach b. David. Lanyado responds that to differentiate between the two, the text switches from second person (כַּאֲשֶׁר שָׁמְמוּ <b>עָלֶיךָ</b> רַבִּים כֵּן מִשְׁחַת מֵאִישׁ מַרְאֵהוּ ) to third person ("כֵּן<b> יַזֶּה</b> גּוֹיִם רַבִּים").</fn></li> | ||
</ul></point> | </ul></point> | ||
− | <point><b>"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When will he be exalted?</b> After the Mashiach ascends his throne and is recognized by all, he we will be exalted ("יַשְׂכִּיל עַבְדִּי יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד"),<fn>This is how Yefet understands these phrases.  Ramban, however, explains the word "יַשְׂכִּיל" to relate to understanding an suggests that the verse means that the Mashiach will know when the time of redemption is at hand.</fn> take vengeance on enemies ("יַזֶּה גּוֹיִם רַבִּים"), and frighten kings into silence ("עָלָיו יִקְפְּצוּ מְלָכִים פִּיהֶם").  He will recognize the righteous to redeem them ("בְּדַעְתּוֹ יַצְדִּיק צַדִּיק") and rule over all the nations, who will become his portion ("לָכֵן אֲחַלֶּק לוֹ בָרַבִּים"). | + | <point><b>"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When will he be exalted?</b> After the Mashiach ascends his throne and is recognized by all, he we will be exalted ("יַשְׂכִּיל עַבְדִּי יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד"),<fn>This is how Yefet understands these phrases.  Ramban, however, explains the word "יַשְׂכִּיל" to relate to understanding an suggests that the verse means that the Mashiach will know when the time of redemption is at hand.</fn> take vengeance on enemies ("יַזֶּה גּוֹיִם רַבִּים"), and frighten kings into silence ("עָלָיו יִקְפְּצוּ מְלָכִים פִּיהֶם").  He will recognize the righteous to redeem them ("בְּדַעְתּוֹ יַצְדִּיק צַדִּיק") and rule over all the nations, who will become his portion ("לָכֵן אֲחַלֶּק לוֹ בָרַבִּים"). Finally, he will be rewarded to reap the booty from the wars of Gog and Magog ("אֶת עֲצוּמִים יְחַלֵּק שָׁלָל") .</point> |
<point><b>"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment?</b><ul> | <point><b>"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment?</b><ul> | ||
<li><b>Vicarious punishment</b> – Yefet claims that sometimes, when the nation deserves great punishment which they will not be able to bear, Hashem afflicts a prophet or servant in their stead to carry their sins and lighten their punishment.<fn>As another example, he points to Yechezkel's sleeping on his side for numerous days so as to "carry the sins of Israel" ("וְנָשָׂאתָ עֲוֺן בֵּית יִשְׂרָאֵל"), thus alleviating their suffering.</fn></li> | <li><b>Vicarious punishment</b> – Yefet claims that sometimes, when the nation deserves great punishment which they will not be able to bear, Hashem afflicts a prophet or servant in their stead to carry their sins and lighten their punishment.<fn>As another example, he points to Yechezkel's sleeping on his side for numerous days so as to "carry the sins of Israel" ("וְנָשָׂאתָ עֲוֺן בֵּית יִשְׂרָאֵל"), thus alleviating their suffering.</fn></li> | ||
− | <li><b>No vicarious punishment</b> – Though Ramban agrees that the nation was to be forgiven for the sake of the Mashiach, he does not assume that the Mashiach was punished in their place.  Rather the Mashiach's distress over the nation's sins merited them salvation. [According to him "חֳלָיֵנוּ הוּא נָשָׂא" means that the | + | <li><b>No vicarious punishment</b> – Though Ramban agrees that the nation was to be forgiven for the sake of the Mashiach, he does not assume that the Mashiach was punished in their place.  Rather the Mashiach's distress over the nation's sins merited them salvation. [According to him "חֳלָיֵנוּ הוּא נָשָׂא" means that the Mashiach, rather than the sinners, was upset by their deeds.]</li> |
</ul></point> | </ul></point> | ||
<point><b>"כִּי נִגְזַר מֵאֶרֶץ חַיִּים"</b> – These sources dispute whether that this verse implies that the Mashiach died:<br/> | <point><b>"כִּי נִגְזַר מֵאֶרֶץ חַיִּים"</b> – These sources dispute whether that this verse implies that the Mashiach died:<br/> | ||
<ul> | <ul> | ||
− | <li>Did not die – According to Ramban, these verses mean only that the Mashiach was willing to die to fulfill his task.<fn>Yefet, too, explains that the Mashich did not actually die.  The verse simply means that his life was endangered when he suffered in exile.</fn>  He assumes that to effect the ingathering of exiles, the Mashiach is to face each foreign ruler and, like Moshe, demand that they free the nation. This will endanger his life, but he will be prepared to die among the wicked if needed (ויתן את רשעים קברו ). | + | <li><b>Did not die</b> – According to Ramban, these verses mean only that the Mashiach was willing to die to fulfill his task.<fn>Yefet, too, explains that the Mashich did not actually die.  The verse simply means that his life was endangered when he suffered in exile.</fn>  He assumes that to effect the ingathering of exiles, the Mashiach is to face each foreign ruler and, like Moshe, demand that they free the nation. This will endanger his life, but he will be prepared to die among the wicked if needed (ויתן את רשעים קברו ). </li> |
− | <li>Died – According to R. Lanyado, in contrast, the Mashiach did actually die at the hands of his opponents.  | + | <li><b>Died</b> – According to R. Lanyado, in contrast, the Mashiach did actually die at the hands of his opponents.  </li> |
</ul></point> | </ul></point> | ||
+ | <point><b>Rewards after death?</b> As R. Lanyado<fn>As Ramban maintains that the verses never mean to imply that the servant died, there is obviously no difficulty in his being exalted by onlookers later.</fn> maintains that the chapter speaks of both Mashiach. b. Yosef and Mashiach b. David, this is not an issue. The individual who died (Mashiach. b. Yosef) is not the same person who is to receive the accolades and rewards described in the chapter (<b></b>Mashiach. b. David ).</point> | ||
<point><b>Larger context</b> – Many of the surrounding prophecies have been explained to refer to Messianic times, supporting the idea that this chapter, too, speaks of the Mashiach.</point> | <point><b>Larger context</b> – Many of the surrounding prophecies have been explained to refer to Messianic times, supporting the idea that this chapter, too, speaks of the Mashiach.</point> | ||
<point><b>Polemics</b></point> | <point><b>Polemics</b></point> |
Version as of 11:15, 25 September 2018
The Suffering Servant in Yeshayahu 53
Exegetical Approaches
The Nation of Israel
The servant represents the entire nation of Israel rather than any single individual. The chapter describes both the nation's suffering in exile and their ultimate reward.
Sources:Bemidbar Rabbah, Rashi,1 R. Yosef Kara, Kuzari, Ibn Ezra, Radak, R. Yosef ibn Kaspi, R. Eliezer Ashkenazi,2 Abarbanel #1,3 Shadal, Hoil Moshe, Biur,
Identity of the servant – According to this approach, the servant is the nation of Israel, or at least the righteous among them.4 This reading matches the larger context, as both the preceding and following prophecies speak of Israel.5 In addition, throughout Yeshayahu, the term "עַבְדִּי" often refers to the nation. See, for instance, "וְאַתָּה יִשְׂרָאֵל עַבְדִּי" (41:8), "אַל תִּירָא עַבְדִּי יַעֲקֹב" (44:2), and "עַבְדִּי אָתָּה יִשְׂרָאֵל" (49:3).6
The onlookers – These are members of foreign nations who looked down upon Israel in exile and witnessed her suffering.
"נִבְזֶה וַחֲדַל אִישִׁים" – When was the servant degraded? The various descriptions of humiliation and anguish refer to the nation's experiences in exile where they suffered extensively at the hands of their oppressors, both physically7 and emotionally.8 While most of these sources assume that the prophet is speaking of the present exile, Ibn Kaspi9 maintains that he speaks of the Assyrian and Babylonian exiles.10
"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When will the servant be exalted? These sources suggest one of two possibilities regarding this question (in line with their positions above):
- Messianic times – Most of the sources suggest that all the verses which speak of the servant's improved status11 refer to the End of Days.12 It is then that Israel will take vengeance on her enemies ("כֵּן יַזֶּה גּוֹיִם רַבִּים")13 and be blessed with long life ("יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים").14 This will lead the foreign nations to recognize both the errors of their own beliefs and actions ("כֻּלָּנוּ כַּצֹּאן תָּעִינוּ") and the righteousness of Israel.15 An advantage of this reading is that these motifs are common in many of the surrounding prophecies which similarly speak of foreign recognition of both Israel and Hashem in the End of Days.16
- Second Temple Period – Ibn Kaspi, in contrast, asserts that the verses refer to the Second Temple Period when the nation returned to Israel.
"חֳלָיֵנוּ הוּא נָשָׂא" – These sources differ regarding whether or not this (and similar verses) implies vicarious punishment, and whether Israel really suffered "עַל לֹא חָמָס עָשָׂה":
- No vicarious punishment – Most of these sources suggest that the words "חֳלָיֵנוּ הוּא נָשָׂא" (and similar phrases throughout the chapter) do not connote that there was vicarious punishment.17
- Mistaken assumption – According to most of these commentators,18 the various phrases represent the perspective of the other nations, but are not a description of fact.19 Israel really suffered only for her own sins. However, when the nations will finally recognize their wickedness and Israel's righteousness, and try to reconcile this with their prosperity and Israel's afflictions, they will erroneously conclude that Israel's suffering must have been vicarious punishment for their own sins.
- Admission of guilt – Ibn Ezra suggests, instead, that the words constitute an admission of guilt by the enemy nations. They confess to having inflicted suffering on Israel,20 referring to Israel's afflictions as "our sickness" only because they were the ones who caused them. Similarly, when they claim that Israel is "מְדֻכָּא מֵעֲוֺנֹתֵינוּ", they are saying that it was their sins, i.e. their oppression, which crushed Israel.21
- Vicarious punishment – In contrast to the other sources, the Kuzari appears to take the verses at face value and to assume that sometimes the righteous do suffer for the sins of others, even on the national level. All of humanity is one body, and Israel is its heart. As such, it both provides vitality to the rest of the body and finds itself under constant pressure and distress from the surrounding limbs (who meanwhile sit at rest). This position takes vicarious punishment to the extreme, claiming that it occurs not just within a family (פקד עון אבות) or even among members of the same nation, but that it can cross national borders.22
"כִּי נִגְזַר מֵאֶרֶץ חַיִּים" – Rashi, Radak, and Ibn Kaspi claim that this verse speaks not of death, but of exile. The nation was cut off from the land of Israel, an "אֶרֶץ חַיִּים".
"וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ" – According to all these sources this verse speaks of the servant's actual death.23 This, however, creates no difficulty with his later receiving rewards in this world since the servant is identified with the nation rather than an individual. Though many individuals throughout history died by enemy hands, the nation as a whole will survive, bear fruit, and be esteemed by others.
Polemics
Other occurrences – Though this position could theoretically identify all the chapters as referring to Israel, not all commentators do,24 as certain verses in each of the chapters are difficult for such a position:
- Chapter 42:
- Chapter 49: At first glance the image of a servant who is being called by Hashem from birth ("מִבֶּטֶן קְרָאָנִי") would seem to refer to the appointment of a prophet. Hoil Moshe counters this by suggesting that it speaks of the early formation of the nation. Similarly, "וַיָּשֶׂם פִּי כְּחֶרֶב חַדָּה" seem to be a hint to the prophet's mouth which is uttering words of rebuke, though R. Eliezer of Beaugency rereads it that Israel will be strong against its enemies. In addition, Shadal points out that the presence of the phrase "וַיֹּאמֶר לִי עַבְדִּי אָתָּה יִשְׂרָאֵל" suggests that the prophecy as a whole refers to the Children of Israel.
Leader of Israel
The servant is identified with one of the leaders of the nation, either Yirmeyahu, Chizkiyahu or Yoshiyahu.
Yirmeyahu
The chapter describes Yirmeyahu's travails throughout his tenure as prophet and his compensation in the World to Come.
Sources:Opinion cited in R. Yehuda ibn Balaam, R. Saadia cited in Ibn Ezra, R. Eliezer of Beaugency,
Identity of the servant – Both R. Saadia and R"E of Beaugency suggest that the description of the servant might apply to almost any prophet. However, R. Saadia concludes that it most likely refers to Yirmeyahu, pointing to the many parallels to his life in particular:
- "וַיַּעַל כַּיּוֹנֵק לְפָנָיו" – Yirmeyahu began prophesying as a youngster, as he says of himself, "כִּי נַעַר אָנֹכִי" (Yirmeyahu 1:6).
- "וַחֲדַל אִישִׁים" – Throughout his life, Yirmeyahu was an outsider, distanced from other people, both by command25 and by circumstance,26 as he says, "מִפְּנֵי יָדְךָ בָּדָד יָשַׁבְתִּי" (Yirmeyahu 15:17).
- "נִבְזֶה וְלֹא חֲשַׁבְנֻהוּ"– When Yirmeyahu did interact with others, he was met with scorn, as evidenced by his complaint: "דַּע שְׂאֵתִי עָלֶיךָ חֶרְפָּה" (Yirmeyahu 15:15).
- "אִישׁ מַכְאֹבוֹת" – Yirmeyahu cries to Hashem, "לָמָּה הָיָה כְאֵבִי נֶצַח" (Yirmeyahu 15:18)
- "מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח" – Yirmeyahu is imprisoned for his prophecies, as described in Yirmeyahu 32-33, 37-39: "בִּהְיֹתוֹ עָצוּר בַּחֲצַר הַמַּטָּרָה".
- "נִגְזַר מֵאֶרֶץ חַיִּים" – Yirmeyahu's opponents attempted to kill him on several occasions, saying "וְנִכְרְתֶנּוּ מֵאֶרֶץ חַיִּים" (Yirmeyahu 11:19)
- "כַּשֶּׂה לַטֶּבַח יוּבָל" – Yirmeyahu says of himself, "וַאֲנִי כְּכֶבֶשׂ אַלּוּף יוּבַל לִטְבוֹחַ" (Yirmeyahu 11:19).
Identity of the onlookers – The onlookers are members of the Children of Israel who afflicted Yirmeyahu throughout his life.
"נִבְזֶה וַחֲדַל אִישִׁים" – When was the servant degraded? As seen above, throughout his tenure as prophet, Yirmeyahu was demeaned, afflicted, imprisoned, and even had his life threatened.
"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When will the servant be exalted? Abarbanel questions how the servant might be identified with Yirmeyahu considering that there is no evidence that he was ever exalted or received any of the rewards described in the chapter. This leads R. Saadia to reinterpret many of the seemingly problematic verses:
- "הִנֵּה יַשְׂכִּיל עַבְדִּי" – R. Saadia understands " יַשְׂכִּיל" to mean attainment of wisdom rather than success, and assumes that the phrase refers to a past rather than future event. Hashem gave wisdom to Yirmeyahu when he first started to prophesy since he was such a youth.
- "יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד" – These words do not imply that Yirmeyahu was to be respected at the end of his life, but that Hashem gave him the strength to withstand and overcome his enemies,27 as He promises, "נְתַתִּיךָ הַיּוֹם לְעִיר מִבְצָר וּלְעַמּוּד בַּרְזֶל וּלְחֹמוֹת נְחֹשֶׁת עַל כׇּל הָאָרֶץ... וְנִלְחֲמוּ אֵלֶיךָ וְלֹא יוּכְלוּ לָךְ".
- "כֵּן יַזֶּה גּוֹיִם רַבִּים" – R. Saadia translates "יַזֶּה" as "to disperse" and suggests that the phrase speaks of Yirmeyahu's prophecies of exile to the foreign nations.
- "עָלָיו יִקְפְּצוּ מְלָכִים פִּיהֶם" – This refers to Nebuchadnezzar's sparing of Yirmeyahu.
- "מִי הֶאֱמִין לִשְׁמֻעָתֵנוּ וּזְרוֹעַ י"י עַל מִי נִגְלָתָה" – This, too, does not refer to a reaction to a future event and reward, but the fact that people were surprised that Hashem had given prophecy to such a young child.
- "יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים וְחֵפֶץ י"י בְּיָדוֹ יִצְלָח" – According to R. Saadia this is a blessing that is to come on Israel (and not Yirmeyahu). Due to Yirmeyahu's chastisements, the nation will merit long life in Hashem's land.
- "לָכֵן אֲחַלֶּק לוֹ בָרַבִּים וְאֶת עֲצוּמִים יְחַלֵּק שָׁלָל" – This refers to the reward Yirmeyahu is to receive in the World to Come, when he will be resurrected together with the other righteous leaders and share with them Hashem's "booty"; i.e. everlasting life.28
"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment?
- No vicarious punishment – According to R. Eliezer of Beaugency29 the chapter does not imply that Yirmeyahu vicariously suffered for others' sins. Rather, he made himself sick thinking about the tragedies that were to come to the nation30 due to their evil deeds.31
- Yes vicarious punishment – R. Saadia also raises the possibility that Hashem did truly afflict Yirmeyahu instead of the people, so that he would earn merit to pray for Israel and attain atonement for their sins.32 This is not unjust, as Yirmeyahu would be compensated for any suffering in the Next World. [See Theodicy – צדיק ורע לו, where R. Saadia uses similar reasoning to explain why sometimes the righteous suffer while the evil prosper.]
"מוּסַר שְׁלוֹמֵנוּ עָלָיו וּבַחֲבֻרָתוֹ נִרְפָּא לָנוּ" – R"E of Beaugency suggests that the people were saying that while Yirmeyahu was distressed at the sinful state of the nation, they carried on as if nothing was amiss, saying "שלום יהיה לנו". Due to such encouraging messages of the false prophets, they thought they were "cured" and healthy, with nothing to fear.33
"כִּי נִגְזַר מֵאֶרֶץ חַיִּים" – As there is no evidence of Yirmeyahu dying at the hands of his opponents, R. Saadia understands the verse to refer to attempted takes on his life.34
Context of the prophecy – Ibn Ezra questions why Yeshayahu would be speaking of Yirmeyahu's travails in the midst of a series of chapters which are filled with prophecies of consolation to the nation as a whole.35
Polemics
Chizkiyahu
The unit speaks of Chizkiyahu's deathly illness and his distress during Sancheriv's campaign against Yehuda and his salvation from both.
Sources:Bavli Sotah, Ibn Chiquitilla cited in R. Yehuda ibn Balaam, R. Saadia Ibn Danan,36 opinion cited by R. Eliezer Ashkenazi, R. Joseph Passani
Chizkiyahu as an "עבד ה'" – According to R. Passani, Chizkiyahu is called a servant of Hashem since he brought the nation back to His worship. In Divrei HaYamim II 32:16, he is explicitly referred to as such, "וְעַל יְחִזְקִיָּהוּ עַבְדּוֹ".
Descriptions of degradation – Ibn Balaam questions this approach, noting that from Sefer Melakhim one does not get the impression that Chizkiyahu suffered unduly, or that he was despised and degraded.
- Suffered from Achaz and Sancheriv – Ibn Danan responds that Chikiyahu's visage was marred ("מִשְׁחַת מֵאִישׁ מַרְאֵהוּ") by the fact that his father Achaz had passed him through fire.37 He was despised and mocked ("נִבְזֶה וְלֹא חֲשַׁבְנֻהוּ") not by his brethren but by Sancheriv and Ravshakeh,38 and he was pained and sickly ("אִישׁ מַכְאֹבוֹת וִידוּעַ חֹלִי) due to his distress and worry over both the siege and the people's sins.39 He endured Ravshakeh's mocking in silence (וְלֹא יִפְתַּח פִּיו)40 and prepared himself for death (כַּשֶּׂה לַטֶּבַח יוּבָל) at their hands.41
- Suffered from illness – R. Passani adds that some of the verses describing the servant's sickness and imminent death might refer to the illness endured by Chizkiyahu, described in Melakhim II 20.42
"יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד": The servant's exaltation – These sources suggest that the verses describing the servant's exaltation, taking vengeance on his enemies, sharing of booty and astonishing of onlookers all refer to the defeat of Sancheriv. In the wake of the battle, Chizkiyahu was lauded by all: " וַיִּנַּשֵּׂא לְעֵינֵי כׇל הַגּוֹיִם מֵאַחֲרֵי כֵן" (Divrei haYamaim II 32:23). The blessing of long life at the end of the chapter might refer to the fifteen extra years Chizkiyahu was granted after his illness.43
"חֳלָיֵנוּ הוּא נָשָׂא" – Ibn Danan suggests that Chizkiyahu bore the sickness of the nation, in the sense that he spared them distress over the Assyrian invasion. Despite his own worries, Chizkiyahu encouraged the people and boosted their morale so that they did not fear, thus bearing their stress and sickness himself.
"וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ מְדֻכָּא מֵעֲוֺנֹתֵינוּ... וּבַחֲבֻרָתוֹ נִרְפָּא לָנוּ"
- No vicarious punishment – Ibn Danan asserts that Chizkiyahu was not punished for the nation's sins but rather that he was sickened and distraught by them. The people were cured by "associating with him" (בַחֲבֻרָתוֹ),44 i.e. by his reformation and bringing them back to Hashem.45 The phrase "וַי"י הִפְגִּיעַ בּוֹ אֵת עֲוֺן כֻּלָּנוּ", also does not imply that Chizkiyahu suffered vicariously, but rather that Hashem accepted (הִפְגִּיעַ)46 Chizkiyahu's prayers to condone the iniquities of the people.
- Vicarious punishment – R. Passani, in contrast, appears to take the verses more literally to mean that Chizkiyahu was in fact afflicted so as to achieve atonement for the nation's sins. He does not explain why this is justified, but might assume that this is part of the lot of righteous leaders, who willingly suffer to atone for their nation. Presumably, they are compensated int he Next World/
Did the servant die? As Chizkiyahu did not die from either his sickness or his enemies, these sources reinterpret the phrases which might imply otherwise:
- "וְאֶת דּוֹרוֹ מִי יְשׂוֹחֵחַ כִּי נִגְזַר מֵאֶרֶץ חַיִּים" – Ibn Danan explains this phrase to mean: had Chizkiyahu been cut off from the land of the living (due to his illness), who would have taught his generation righteousness?
- "וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ" – According to Ibn Danan, this verse refers to the danger from Assyria and to Chizkiyahu's fears lest he burned among his wicked enemies.
Context of the prophecy – Both Ibn Danan and R. Passani point out that numerous prophecies in the Book of Yeshayahu refer to Chizkiyahu and the defeat of Sancheriv, so it is not surprising that this chapter, too, might speak of them.
Polemics – R. Passani explicitly rejects the Midrashic interpretation that the text refers to the Mashich due to polemical concerns, saying, "ואנחנו נדע נאמנה כי אין מקרא יוצא מידי פשוטו לעולם ואין זה הדרך להשיב לאפיקורס... ואינו מספיק להפיס דעתנו, כל שכן דעת המכחישים שעשו הפסוקים האלה יסוד אמונתם". It is likely that his desire to distance himself from such an explanation, motivated him to look for an alternative figure to identify with the servant.
Yoshiyahu
Yeshayahu speaks of Yoshiyahu's untimely and undeserving death at the hands of Paroh Necho.
Sources:Abarbanel #2
Who is the servant? Abarbanel reads the chapter as referring to Yoshiyahu, one of the few historical figures of the period of whom it could be said that he died "עַל לֹא חָמָס עָשָׂה". He is called a "servant of Hashem" since he reformed the nation, cleansing it of idolatry.
Biblical parallels – Abarbanel points to the laments in Eichah 4:20, "רוּחַ אַפֵּינוּ מְשִׁיחַ יְהֹוָה נִלְכַּד בִּשְׁחִיתוֹתָם" and Yeshayahu 57:1 "הַצַּדִּיק אָבָד וְאֵין אִישׁ שָׂם עַל לֵב" as also referring to Yoshiyahu, a righteous person who was taken due to the corruption of others.
"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When? In contrast to commentators who assert that "יַשְׂכִּיל" refers to future successes of the servant, Abarbanel maintains that it refers to a past event: that Yoshiyahu learned47 to walk in Hashem's path and worshiped Him with all his heart. The phrases, "יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד" also refer to the past, Yoshiyahu's expanded and exalted kingdom.48 Finally, the promise "כֵּן יַזֶּה גּוֹיִם" refers not to an action of Yoshiyahu, but to Hashem's vengeance on his killers.49
Descriptions of degradation – As it is difficult to see when Yoshiyahu was despised or degraded, Abarbanel suggests that only some of these verses refer to Yoshiyahu, while others speak of Paro Necho who killed him. Thus, the descriptions of the servant's marred face ("מִשְׁחַת מֵאִישׁ מַרְאֵהוּ", "לֹא תֹאַר לוֹ וְלֹא הָדָר") refer to Yoshiyahu at the moment of death, when fear and anguish removed his former glory. Yet, the depiction of a despised and ignored person (נִבְזֶה וְלֹא חֲשַׁבְנֻהוּ) refer to the Egyptian king. [However, the absence of any hint in the text that there is a switch in subject between the verses makes this reading somewhat difficult.]
"חֳלָיֵנוּ הוּא נָשָׂא" / "וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ"– Vicarious punishment? Abarbanel maintains that Yoshiyahu died only due to the sins of his generation.50
"מוּסַר שְׁלוֹמֵנוּ עָלָיו וּבַחֲבֻרָתוֹ נִרְפָּא לָנוּ" – Abarbanel explains that with Yoshiyahu's death, peace was removed from Israel (as the following years brought exile upon exile), whereas in his life, when Yoshiyahu was joined to the nation (וּבַחֲבֻרָתוֹ), he had served to "cure" them, defending and protecting his people.
"כִּי נִגְזַר מֵאֶרֶץ חַיִּים" / "כִּי נִגְזַר מֵאֶרֶץ חַיִּים" – These verses refer to Yoshiayhu's actual death, when Hashem used the wicked as a tool to kill him.51
Rewards of verses 10-12 – Abarbanel assumes that these all refer to rewards in the Next World and during the Resurrection, when Yoshiyahu will live eternal life (יַאֲרִיךְ יָמִים), share a portion with the righteous (אֲחַלֶּק לוֹ בָרַבִּים), and return to live in Israel and merit the physical good (יְחַלֵּק שָׁלָל) it will offer.
Rewards after death? As Abarbanel explains all the verses which speak of exaltation or rewards to refer either to events in his past, or to blessings of the Next World and the Resurrection, this poses no difficulty.
Context of prophecy
Mashiach
Hashem's servant is the Mashiach who will
Sources:Targum Yonatan,52 Bavli Sanhedrin, Tanchuma, Pesikta, Yefet b. Eli the Karaite, Ramban explaining the Midrash,53 Yalkut Shimoni, R"S Astruc
Mashiach as "עבד ה'" – Yefet suggests that the Mashiach is referred to as a "servant" of Hashem since his ancestor, David, merited the same title, "מָ֭צָאתִי דָּוִ֣ד עַבְדִּ֑י בְּשֶׁ֖מֶן קׇדְשִׁ֣י מְשַׁחְתִּֽיו" (Tehillim 89:21).
Identity of the onlookers
"נִבְזֶה וַחֲדַל אִישִׁים" – When will the Mashiach be degraded? Abarbanel questions this approach, asking how it is possible to describe the Mashiach as despised and stricken with suffering, if the Mashiach is to be exalted and successful? These sources respond in a variety of ways:
- Yefet disagrees with Abarbanel's basic assumption, claiming that the Mashiach will only rise to kingship after long trials in exile in which he is to suffer sickness, humiliation, and afflictions. It is these that are described in the various verses.
- Ramban suggests that the descriptions of degradation refer to the moment of the Mashiach's arrival, for when he comes he will be impoverished: "עָנִי וְרֹכֵב עַל חֲמוֹר", inviting scorn and doubt that he is really the anointed one. The depictions of his suffering and sickness (" אִישׁ מַכְאֹבוֹת וִידוּעַ חֹלִי"), on the other hand, relate to his distress over the sins of Israel.
- Shemuel Lanyado claims that the verses describing the Mashiach's anguish refer to "Mashiach b. Yosef" who is to arrive before "Mashiach b. David" and who is to die at the hand of his enemies54 (Bavli Sukkah 52a). He was sickly and full of wounds (Bavli Sanhedrin 98a),55 matching the depiction here: אִישׁ מַכְאֹבוֹת וִידוּעַ" חֹלִי".56
"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When will he be exalted? After the Mashiach ascends his throne and is recognized by all, he we will be exalted ("יַשְׂכִּיל עַבְדִּי יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד"),57 take vengeance on enemies ("יַזֶּה גּוֹיִם רַבִּים"), and frighten kings into silence ("עָלָיו יִקְפְּצוּ מְלָכִים פִּיהֶם"). He will recognize the righteous to redeem them ("בְּדַעְתּוֹ יַצְדִּיק צַדִּיק") and rule over all the nations, who will become his portion ("לָכֵן אֲחַלֶּק לוֹ בָרַבִּים"). Finally, he will be rewarded to reap the booty from the wars of Gog and Magog ("אֶת עֲצוּמִים יְחַלֵּק שָׁלָל") .
"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment?
- Vicarious punishment – Yefet claims that sometimes, when the nation deserves great punishment which they will not be able to bear, Hashem afflicts a prophet or servant in their stead to carry their sins and lighten their punishment.58
- No vicarious punishment – Though Ramban agrees that the nation was to be forgiven for the sake of the Mashiach, he does not assume that the Mashiach was punished in their place. Rather the Mashiach's distress over the nation's sins merited them salvation. [According to him "חֳלָיֵנוּ הוּא נָשָׂא" means that the Mashiach, rather than the sinners, was upset by their deeds.]
"כִּי נִגְזַר מֵאֶרֶץ חַיִּים" – These sources dispute whether that this verse implies that the Mashiach died:
- Did not die – According to Ramban, these verses mean only that the Mashiach was willing to die to fulfill his task.59 He assumes that to effect the ingathering of exiles, the Mashiach is to face each foreign ruler and, like Moshe, demand that they free the nation. This will endanger his life, but he will be prepared to die among the wicked if needed (ויתן את רשעים קברו ).
- Died – According to R. Lanyado, in contrast, the Mashiach did actually die at the hands of his opponents.
Rewards after death? As R. Lanyado60 maintains that the chapter speaks of both Mashiach. b. Yosef and Mashiach b. David, this is not an issue. The individual who died (Mashiach. b. Yosef) is not the same person who is to receive the accolades and rewards described in the chapter (Mashiach. b. David ).
Larger context – Many of the surrounding prophecies have been explained to refer to Messianic times, supporting the idea that this chapter, too, speaks of the Mashiach.
Polemics