Difference between revisions of "The Suffering Servant in Yeshayahu 53/2/en"
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<opinion>Direct Parallel | <opinion>Direct Parallel | ||
<p>There is a direct parallel between the suffering servant and the nation of Israel.</p> | <p>There is a direct parallel between the suffering servant and the nation of Israel.</p> | ||
− | <mekorot><multilink><a href="BemidbarRabbah13-2" data-aht="source">Bemidbar Rabbah</a><a href="BemidbarRabbah13-2" data-aht="source">13:2</a><a href="Bemidbar Rabbah" data-aht="parshan">About Bemidbar Rabbah</a></multilink>,<fn>It should be noted that already in the third century, the Christian theologian, Origen, attests that the Jews of his day identify the servant of Yeshayahu 53 with the nation of Israel.  He writes, "Now I remember that, on one occasion, at a disputation held with certain Jews who were reckoned wise men, I quoted these prophecies; to which my Jewish opponent replied that these predictions bore reference to the whole people, regarded as one individual, and as being in a state of dispersion and suffering, in order that many proselytes might be gained, on account of the dispersion of the Jews among numerous heathen nations." (Against Celsus, Book 1:55)</fn> <multilink><a href="RashiYeshayahu52-13-14" data-aht="source">Rashi</a><a href="RashiYeshayahu52-13-14" data-aht="source">Yeshayahu 52:13-14</a><a href="RashiYeshayahu53" data-aht="source">Yeshayahu 53</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>,<fn>Rashi maintains that the servant refers specifically to the righteous among the nation.</fn> <multilink><a href="RYosefKaraYeshayahu52-13" data-aht="source">R. Yosef Kara</a><a href="RYosefKaraYeshayahu52-13" data-aht="source">Yeshayahu 52:13</a><a href="RYosefKaraYeshayahu53-1-12" data-aht="source">Yeshayahu 53:1-12</a><a href="R. Yosef Kara" data-aht="parshan">About R. Yosef Kara</a></multilink>, <multilink><a href="Kuzari2-34-38" data-aht="source">Kuzari</a><a href="Kuzari2-34-38" data-aht="source">2:34-38</a><a href="R. Yehuda HaLevi" data-aht="parshan">About R. Yehuda HaLevi</a></multilink>, <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="RadakYeshayahu52-13-14" data-aht="source">Radak</a><a href="RadakYeshayahu52-13-14" data-aht="source">Yeshayahu 52:13-14</a><a href="RadakYeshayahu53" data-aht="source">Yeshayahu 53</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, <multilink><a href="RYosefibnKaspiYeshayahu52-13-15" data-aht="source">R. Yosef ibn Kaspi</a><a href="RYosefibnKaspiYeshayahu52-13-15" data-aht="source">Yeshayahu 52:13-15</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">About R. Yosef ibn Kaspi</a></multilink>, Abarbanel #1,<fn>Abarbanel reads the entire chapter in two ways, first identifying the servant with Israel, and then identifying him as Yoshiyahu specifically.</fn> <multilink><a href="ShadalYeshayahu52-13-15" data-aht="source">Shadal</a><a href="ShadalYeshayahu42-1" data-aht="source">Yeshayahu 42:1</a><a href="ShadalYeshayahu49-137" data-aht="source">Yeshayahu 49:1,3,7</a><a href="ShadalYeshayahu52-13-15" data-aht="source">Yeshayahu 52:13-15</a><a href="ShadalYeshayahu53" data-aht="source">Yeshayahu 53</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>, <multilink><a href="HoilMosheYeshayahu42" data-aht="source">Hoil Moshe</a><a href="HoilMosheYeshayahu42" data-aht="source">Yeshayahu 42</a><a href="HoilMosheYeshayahu49-1" data-aht="source">Yeshayahu 49:1</a><a href="HoilMosheYeshayahu52-13-14" data-aht="source">Yeshayahu 52:13-14</a><a href="HoilMosheYeshayahu53" data-aht="source">Yeshayahu 53</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink></mekorot> | + | <mekorot><multilink><a href="BemidbarRabbah13-2" data-aht="source">Bemidbar Rabbah</a><a href="BemidbarRabbah13-2" data-aht="source">13:2</a><a href="Bemidbar Rabbah" data-aht="parshan">About Bemidbar Rabbah</a></multilink>,<fn>It should be noted that already in the third century, the Christian theologian, Origen, attests that the Jews of his day identify the servant of Yeshayahu 53 with the nation of Israel.  He writes, "Now I remember that, on one occasion, at a disputation held with certain Jews who were reckoned wise men, I quoted these prophecies; to which my Jewish opponent replied that these predictions bore reference to the whole people, regarded as one individual, and as being in a state of dispersion and suffering, in order that many proselytes might be gained, on account of the dispersion of the Jews among numerous heathen nations." (Against Celsus, Book 1:55)</fn> <multilink><a href="RashiYeshayahu52-13-14" data-aht="source">Rashi</a><a href="RashiYeshayahu52-13-14" data-aht="source">Yeshayahu 52:13-14</a><a href="RashiYeshayahu53" data-aht="source">Yeshayahu 53</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>,<fn>Rashi maintains that the servant refers specifically to the righteous among the nation.</fn> <multilink><a href="RYosefKaraYeshayahu52-13" data-aht="source">R. Yosef Kara</a><a href="RYosefKaraYeshayahu52-13" data-aht="source">Yeshayahu 52:13</a><a href="RYosefKaraYeshayahu53-1-12" data-aht="source">Yeshayahu 53:1-12</a><a href="R. Yosef Kara" data-aht="parshan">About R. Yosef Kara</a></multilink>, <multilink><a href="Kuzari2-34-38" data-aht="source">Kuzari</a><a href="Kuzari2-34-38" data-aht="source">2:34-38</a><a href="R. Yehuda HaLevi" data-aht="parshan">About R. Yehuda HaLevi</a></multilink>, <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="RadakYeshayahu52-13-14" data-aht="source">Radak</a><a href="RadakYeshayahu52-13-14" data-aht="source">Yeshayahu 52:13-14</a><a href="RadakYeshayahu53" data-aht="source">Yeshayahu 53</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, <multilink><a href="RYosefibnKaspiYeshayahu52-13-15" data-aht="source">R. Yosef ibn Kaspi</a><a href="RYosefibnKaspiYeshayahu52-13-15" data-aht="source">Yeshayahu 52:13-15</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">About R. Yosef ibn Kaspi</a></multilink>, <multilink><a href="AbarbanelYeshayahu52-13" data-aht="source">Abarbanel #1</a><a href="AbarbanelYeshayahu52-13" data-aht="source">Yeshayahu 52:13</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>,<fn>Abarbanel reads the entire chapter in two ways, first identifying the servant with Israel, and then identifying him as Yoshiyahu specifically.</fn> <multilink><a href="ShadalYeshayahu52-13-15" data-aht="source">Shadal</a><a href="ShadalYeshayahu42-1" data-aht="source">Yeshayahu 42:1</a><a href="ShadalYeshayahu49-137" data-aht="source">Yeshayahu 49:1,3,7</a><a href="ShadalYeshayahu52-13-15" data-aht="source">Yeshayahu 52:13-15</a><a href="ShadalYeshayahu53" data-aht="source">Yeshayahu 53</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>, <multilink><a href="HoilMosheYeshayahu42" data-aht="source">Hoil Moshe</a><a href="HoilMosheYeshayahu42" data-aht="source">Yeshayahu 42</a><a href="HoilMosheYeshayahu49-1" data-aht="source">Yeshayahu 49:1</a><a href="HoilMosheYeshayahu52-13-14" data-aht="source">Yeshayahu 52:13-14</a><a href="HoilMosheYeshayahu53" data-aht="source">Yeshayahu 53</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink></mekorot> |
<point><b>Identity of the servant</b> – According to this approach, the servant is the nation of Israel.<fn>Some question how the servant can be Israel if "עַבְדִּי" is a singular form. One could respond that the verse speaks of the nation as a whole which is a singular entity. Ibn Ezra, instead, suggests that the verse is aimed at every individual worshiper of Hashem.</fn> This reading matches the larger context, as both the preceding and following prophecies speak of Israel.<fn>See Ibn Ezra who makes this point.</fn>  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).<fn>See also Yeshayahu 44:21, 45:4 and 48:20.</fn></point> | <point><b>Identity of the servant</b> – According to this approach, the servant is the nation of Israel.<fn>Some question how the servant can be Israel if "עַבְדִּי" is a singular form. One could respond that the verse speaks of the nation as a whole which is a singular entity. Ibn Ezra, instead, suggests that the verse is aimed at every individual worshiper of Hashem.</fn> This reading matches the larger context, as both the preceding and following prophecies speak of Israel.<fn>See Ibn Ezra who makes this point.</fn>  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).<fn>See also Yeshayahu 44:21, 45:4 and 48:20.</fn></point> | ||
<point><b>The onlookers</b> – These are members of foreign nations who looked down upon Israel in exile and witnessed her suffering.</point> | <point><b>The onlookers</b> – These are members of foreign nations who looked down upon Israel in exile and witnessed her suffering.</point> | ||
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<point><b>The servant's exaltation</b> – These sources suggest one of<b> </b>two possibilities regarding the timing of the servant's reward (in line with their positions above):<br/> | <point><b>The servant's exaltation</b> – These sources suggest one of<b> </b>two possibilities regarding the timing of the servant's reward (in line with their positions above):<br/> | ||
<ul> | <ul> | ||
− | <li><b>Messianic times</b> – Most of the sources suggest that all the verses which speak of the servant's improved status<fn>They understand the phrase "הִנֵּה יַשְׂכִּיל עַבְדִּי" specifically to mean "he will be successful", as per the usage of the word "מַשְׂכִּיל " in Shemuel I 18:14 ("וַיְהִי דָוִד לְכׇל דְּרָכָו מַשְׂכִּיל וַי"י עִמּוֹ").</fn> refer to the End of Days.<fn>See Hoil Moshe on verse 12 who writes that some of the promises have already been fulfilled.</fn> It is then that Israel will take vengeance on her enemies ("כֵּן יַזֶּה גּוֹיִם רַבִּים")<fn>See, for example, the description of Hashem's vengeance on Israel's enemies in the End of Days in Yeshayahu 63.  The description of their splattered blood staining His clothes: "וְיֵז נִצְחָם עַל בְּגָדַי" echoes our verse.</fn> and be blessed with long life ("יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים").<fn>Radak points to similar blessings regarding the End of Days in Yeshayahu 65:22 ("כִּי כִימֵי הָעֵץ יְמֵי עַמִּי") and Zecharyah 8:4 ("עֹד יֵשְׁבוּ זְקֵנִים וּזְקֵנוֹת בִּרְחֹבוֹת יְרוּשָׁלִָם וְאִישׁ מִשְׁעַנְתּוֹ בְּיָדוֹ מֵרֹב יָמִים").</fn> 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.<fn>See Ibn Ezra who reads the phrase, "בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי לָרַבִּים" to mean that in Messianic times Israel will teach the Gentiles Torah.</fn> 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.</li> | + | <li><b>Messianic times</b> – Most of the sources suggest that all the verses which speak of the servant's improved status<fn>They understand the phrase "הִנֵּה יַשְׂכִּיל עַבְדִּי" specifically to mean "he will be successful", as per the usage of the word "מַשְׂכִּיל " in Shemuel I 18:14 ("וַיְהִי דָוִד לְכׇל דְּרָכָו מַשְׂכִּיל וַי"י עִמּוֹ").</fn> refer to the End of Days.<fn>See Hoil Moshe on verse 12 who writes that some of the promises of this future redemption have even already been fulfilled.</fn> It is then that Israel will take vengeance on her enemies ("כֵּן יַזֶּה גּוֹיִם רַבִּים")<fn>See, for example, the description of Hashem's vengeance on Israel's enemies in the End of Days in Yeshayahu 63.  The description of their splattered blood staining His clothes: "וְיֵז נִצְחָם עַל בְּגָדַי" echoes our verse.</fn> and be blessed with long life ("יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים").<fn>Radak points to similar blessings regarding the End of Days in Yeshayahu 65:22 ("כִּי כִימֵי הָעֵץ יְמֵי עַמִּי") and Zecharyah 8:4 ("עֹד יֵשְׁבוּ זְקֵנִים וּזְקֵנוֹת בִּרְחֹבוֹת יְרוּשָׁלִָם וְאִישׁ מִשְׁעַנְתּוֹ בְּיָדוֹ מֵרֹב יָמִים").</fn> 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.<fn>See Ibn Ezra who reads the phrase, "בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי לָרַבִּים" to mean that in Messianic times Israel will teach the Gentiles Torah.</fn> 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.</li> |
<li><b>Second Temple Period</b> – Ibn Kaspi, in contrast, asserts that the verses refer to the Second Temple Period when the nation returned to Israel. Other prophecies in the second half of Yeshayahu have been understood to refer to this era as well, and might allude to a phenomenon of conversion by foreigners who joined the nation upon their return to Israel.  For example, see Yeshayahu 56 and the analysis in <a href="Foreigners and Eunuchs in Yeshayahu 56" data-aht="page">Foreigners and Eunuchs in Yeshayahu 56</a>.</li> | <li><b>Second Temple Period</b> – Ibn Kaspi, in contrast, asserts that the verses refer to the Second Temple Period when the nation returned to Israel. Other prophecies in the second half of Yeshayahu have been understood to refer to this era as well, and might allude to a phenomenon of conversion by foreigners who joined the nation upon their return to Israel.  For example, see Yeshayahu 56 and the analysis in <a href="Foreigners and Eunuchs in Yeshayahu 56" data-aht="page">Foreigners and Eunuchs in Yeshayahu 56</a>.</li> | ||
</ul></point> | </ul></point> | ||
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</multilang></point> | </multilang></point> | ||
<point><b>The analogy</b> – The Servant/Iyyov suffered terribly but is rewarded afterwards.  So, too, Israel suffers in exile, but will ultimately be rewarded in Messianic times.</point> | <point><b>The analogy</b> – The Servant/Iyyov suffered terribly but is rewarded afterwards.  So, too, Israel suffers in exile, but will ultimately be rewarded in Messianic times.</point> | ||
− | <point><b>Context of R. Asheknazi's comments</b> – R"E Ashkenazi discusses our passage in his commentary on Parashat Ha'azinu.  He notes Chazal's statement that Moshe wrote "his book" (which R. Ashekneazi equates with Ha'azinu), Parashat Bila'am and Sefer Iyyov and suggests that all three revolve around the same themes – the question of theodicy and the ultimate rewards of the Messianic Age.<fn>While the book of Iyyov raises the question of why the righteous suffer while the wicked prosper, Parashat Ha'azinu and Bilaam's prophecy provide the answer: that ultimately true justice will be meted out at the End of Days.</fn> This section of Yeshayahu raises the same issues and thus presents Iyyov (analogous to the nation) as a suffering servant who is to be compensated at the End of Days.</point> | + | <point><b>Context of R. Asheknazi's comments</b> – R"E Ashkenazi discusses our passage in his commentary on Parashat Ha'azinu.  He notes Chazal's statement that Moshe wrote "his book" (which R. Ashekneazi equates with Ha'azinu), Parashat Bila'am, and Sefer Iyyov and suggests that all three revolve around the same themes – the question of theodicy and the ultimate rewards of the Messianic Age.<fn>While the book of Iyyov raises the question of why the righteous suffer while the wicked prosper, Parashat Ha'azinu and Bilaam's prophecy provide the answer: that ultimately true justice will be meted out at the End of Days.</fn> This section of Yeshayahu raises the same issues and thus presents Iyyov (analogous to the nation) as a suffering servant who is to be compensated at the End of Days.</point> |
<point><b>"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment?</b> According to R"E Ashkenazi, Iyyov (the servant)'s suffering is not vicarious but symbolic. He "carried the nation's sins" and "bore their pain" only in the sense that he was created to be a parable for them.</point> | <point><b>"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment?</b> According to R"E Ashkenazi, Iyyov (the servant)'s suffering is not vicarious but symbolic. He "carried the nation's sins" and "bore their pain" only in the sense that he was created to be a parable for them.</point> | ||
<point><b>Polemics</b> – R"E Ashkenazi writes explicitly that the reason he embarked on such a lengthy tangent to explain the passage in Yeshayahu<fn>See above note that his explanation of the passage is found in the middle of his commentary to Parashat Ha'azinu.</fn> was to combat those "who expound upon it according to their faith".</point> | <point><b>Polemics</b> – R"E Ashkenazi writes explicitly that the reason he embarked on such a lengthy tangent to explain the passage in Yeshayahu<fn>See above note that his explanation of the passage is found in the middle of his commentary to Parashat Ha'azinu.</fn> was to combat those "who expound upon it according to their faith".</point> | ||
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</category> | </category> | ||
<category>Leader of Israel | <category>Leader of Israel | ||
− | <p>The servant is identified with one of the leaders of the nation, | + | <p>The servant is identified with one of the leaders of the nation, possibly Yirmeyahu, Chizkiyahu, or Yoshiyahu.</p> |
<opinion>Yirmeyahu | <opinion>Yirmeyahu | ||
<p>The chapter describes Yirmeyahu's travails throughout his tenure as prophet and his compensation in the World to Come.</p> | <p>The chapter describes Yirmeyahu's travails throughout his tenure as prophet and his compensation in the World to Come.</p> | ||
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<point><b>Identity of the onlookers</b> – The onlookers are members of the Children of Israel who afflicted Yirmeyahu throughout his life.</point> | <point><b>Identity of the onlookers</b> – The onlookers are members of the Children of Israel who afflicted Yirmeyahu throughout his life.</point> | ||
<point><b>Degradation of the servant</b> – As seen above, throughout his tenure as prophet, Yirmeyahu was demeaned, afflicted, imprisoned, and even had his life threatened, making him an apt choice for the suffering servant.</point> | <point><b>Degradation of the servant</b> – As seen above, throughout his tenure as prophet, Yirmeyahu was demeaned, afflicted, imprisoned, and even had his life threatened, making him an apt choice for the suffering servant.</point> | ||
− | <point><b>Exaltation of the servant</b> – 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.  | + | <point><b>Exaltation of the servant</b> – <multilink><a href="AbarbanelYeshayahu52-13" data-aht="source">Abarbanel</a><a href="AbarbanelYeshayahu52-13" data-aht="source">Yeshayahu 52:13</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> 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.  It is perhaps this issue which leads R. Saadia to reinterpret many of the seemingly problematic verses:<br/> |
<ul> | <ul> | ||
<li><b>"הִנֵּה יַשְׂכִּיל עַבְדִּי"</b> – R. Saadia understands "יַשְׂכִּיל" to mean attainment of wisdom rather than success, and assumes that the phrase refers to a past rather than a future event. Hashem gave wisdom to Yirmeyahu when he first started to prophesy since he was such a youth.</li> | <li><b>"הִנֵּה יַשְׂכִּיל עַבְדִּי"</b> – R. Saadia understands "יַשְׂכִּיל" to mean attainment of wisdom rather than success, and assumes that the phrase refers to a past rather than a future event. Hashem gave wisdom to Yirmeyahu when he first started to prophesy since he was such a youth.</li> | ||
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<opinion>Chizkiyahu | <opinion>Chizkiyahu | ||
<p>The unit speaks of both Chizkiyahu's anguish during his deathly illness and Sancheriv's campaign against Yehuda, and the salvation promised to him from both dangers.</p> | <p>The unit speaks of both Chizkiyahu's anguish during his deathly illness and Sancheriv's campaign against Yehuda, and the salvation promised to him from both dangers.</p> | ||
− | <mekorot><multilink><a href="BavliSotah14a" data-aht="source">Bavli Sotah</a><a href="BavliSotah14a" data-aht="source">Sotah 14a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, Ibn Chiquitilla cited | + | <mekorot><multilink><a href="BavliSotah14a" data-aht="source">Bavli Sotah</a><a href="BavliSotah14a" data-aht="source">Sotah 14a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, Ibn Chiquitilla cited by <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>, R. Saadia Ibn Danan,<fn>Ibn Danan was a 15th century Spanish grammarian, poet and halakhic authority. Though he explains the entire unit to refer to Chizkiyahu, he adds that it nonetheless contains covert allusions to the Mashiach.</fn> opinion cited by <a href="MaaseiHashemMaaseiTorah40" data-aht="source">R. Eliezer Ashkenazi, </a></mekorot> |
<point><b>Chizkiyahu as an "עבד ה'"</b> – In Divrei HaYamim II 32:16, Chizkiyahu is explicitly referred to as a servant of Hashem, "וְעַל יְחִזְקִיָּהוּ עַבְדּוֹ". Perhaps he merited the title due to his bringing the nation back to service of Hashem.</point> | <point><b>Chizkiyahu as an "עבד ה'"</b> – In Divrei HaYamim II 32:16, Chizkiyahu is explicitly referred to as a servant of Hashem, "וְעַל יְחִזְקִיָּהוּ עַבְדּוֹ". Perhaps he merited the title due to his bringing the nation back to service of Hashem.</point> | ||
− | <point><b>Descriptions of degradation</b> – 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. These sources respond that the verses refer to the traumas experienced by Chizkiyahu due to Achaz, Sancheriv and his illness:<br/> | + | <point><b>Descriptions of degradation</b> – 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. These sources respond that the verses refer to the traumas experienced by Chizkiyahu due to Achaz, Sancheriv, and his illness:<br/> |
<ul> | <ul> | ||
<li><b>Suffered from Achaz </b>– Ibn Danan suggests that Chizkiyahu's visage was marred ("מִשְׁחַת מֵאִישׁ מַרְאֵהוּ") by the fact that his father Achaz had passed him through fire (<multilink><a href="BavliSanhedrin63b" data-aht="source">Bavli Sanhedrin 63b</a><a href="BavliSanhedrin63b" data-aht="source">Sanhedrin 63b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>).</li> | <li><b>Suffered from Achaz </b>– Ibn Danan suggests that Chizkiyahu's visage was marred ("מִשְׁחַת מֵאִישׁ מַרְאֵהוּ") by the fact that his father Achaz had passed him through fire (<multilink><a href="BavliSanhedrin63b" data-aht="source">Bavli Sanhedrin 63b</a><a href="BavliSanhedrin63b" data-aht="source">Sanhedrin 63b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>).</li> | ||
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<point><b>"חֳלָיֵנוּ הוּא נָשָׂא"</b> – Ibn Danan explains 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.</point> | <point><b>"חֳלָיֵנוּ הוּא נָשָׂא"</b> – Ibn Danan explains 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.</point> | ||
<point><b>"וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ מְדֻכָּא מֵעֲוֺנֹתֵינוּ... וּבַחֲבֻרָתוֹ נִרְפָּא לָנוּ"</b><ul> | <point><b>"וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ מְדֻכָּא מֵעֲוֺנֹתֵינוּ... וּבַחֲבֻרָתוֹ נִרְפָּא לָנוּ"</b><ul> | ||
− | <li><b>No vicarious punishment</b> – Ibn Danan asserts that Chizkiyahu was not punished for the nation's sins but rather that he was sickened and distraught by them.<fn>See R"E of Beaugency above.</fn>  The people were cured by "associating with him" (בַחֲבֻרָתוֹ),<fn>This translation differs from the more common: "his bruises".</fn> i.e. by his reformation and bringing them back to Hashem.<fn>He explains both "יַצְדִּיק צַדִּיק.. וַעֲוֺנֹתָם הוּא יִסְבֹּל" and "וְהוּא חֵטְא רַבִּים נָשָׂא" similarly to mean that he bore the nation's sins by teaching them righteousness, and through his merits brought upon them salvation.</fn> The phrase "וַי"י הִפְגִּיעַ בּוֹ אֵת עֲוֺן כֻּלָּנוּ", also does not imply that Chizkiyahu suffered vicariously, but rather that Hashem accepted (הִפְגִּיעַ)<fn>He understands the word to mean "intercede" or "pray" rather than "afflict".  For similar usages, see Yirmeyahu 7:16, 27:18, Iyyov 21:15 and later in our chapter, | + | <li><b>No vicarious punishment</b> – Ibn Danan asserts that Chizkiyahu was not punished for the nation's sins but rather that he was sickened and distraught by them.<fn>See R"E of Beaugency above.</fn>  The people were cured by "associating with him" (בַחֲבֻרָתוֹ),<fn>This translation differs from the more common: "his bruises".</fn> i.e. by his reformation and bringing them back to Hashem.<fn>He explains both "יַצְדִּיק צַדִּיק.. וַעֲוֺנֹתָם הוּא יִסְבֹּל" and "וְהוּא חֵטְא רַבִּים נָשָׂא" similarly to mean that he bore the nation's sins by teaching them righteousness, and through his merits brought upon them salvation.</fn> The phrase "וַי"י הִפְגִּיעַ בּוֹ אֵת עֲוֺן כֻּלָּנוּ", also does not imply that Chizkiyahu suffered vicariously, but rather that Hashem accepted (הִפְגִּיעַ)<fn>He understands the word to mean "intercede" or "pray" rather than "afflict".  For similar usages, see Yirmeyahu 7:16, 27:18, Iyyov 21:15 and later in our chapter, v. 12.</fn> Chizkiyahu's prayers to condone the iniquities of the people.</li> |
<li><b>Vicarious punishment</b> – Alternatively, one might take the verses more literally to mean that Chizkiyahu was in fact afflicted so as to achieve atonement for the nation's sins. This is part of the lot of righteous leaders, who willingly suffer to atone for their nation.</li> | <li><b>Vicarious punishment</b> – Alternatively, one might take the verses more literally to mean that Chizkiyahu was in fact afflicted so as to achieve atonement for the nation's sins. This is part of the lot of righteous leaders, who willingly suffer to atone for their nation.</li> | ||
</ul></point> | </ul></point> | ||
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<opinion>Yoshiyahu | <opinion>Yoshiyahu | ||
<p>Yeshayahu laments Yoshiyahu's untimely and undeserving death at the hands of Paroh Necho.</p> | <p>Yeshayahu laments Yoshiyahu's untimely and undeserving death at the hands of Paroh Necho.</p> | ||
− | <mekorot>Abarbanel #2</mekorot> | + | <mekorot><multilink><a href="AbarbanelYeshayahu53-12" data-aht="source">Abarbanel #2</a><a href="AbarbanelYeshayahu52-13" data-aht="source">Yeshayahu 52:13</a><a href="AbarbanelYeshayahu53-12" data-aht="source">Yeshayahu 53:12</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink><fn>See above that Abarbanel reads the entire chapter in two ways, first identifying the servant with Israel, and then identifying him as Yoshiyahu specifically.</fn></mekorot> |
<point><b>Who is the servant?</b> 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.</point> | <point><b>Who is the servant?</b> 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.</point> | ||
<point><b>Biblical parallels</b> – Abarbanel points to the laments in Eikhah 4:20, "רוּחַ אַפֵּינוּ מְשִׁיחַ י"י 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.<fn>See also Shemuel Ben-David, "<a href="http://herzogpress.herzog.ac.il/gilayon.asp?gilh=%D7%9B%D7%93&ktav=1&gil=24">על המשא אשר חזה חבקוק הנבא</a>", Megadim 24 (1995): 79-92, who suggests that Chavakuk's lament about the righteous undeservedly suffering at the hands of the wicked is also reaction to Yoshiyahu's death.</fn></point> | <point><b>Biblical parallels</b> – Abarbanel points to the laments in Eikhah 4:20, "רוּחַ אַפֵּינוּ מְשִׁיחַ י"י 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.<fn>See also Shemuel Ben-David, "<a href="http://herzogpress.herzog.ac.il/gilayon.asp?gilh=%D7%9B%D7%93&ktav=1&gil=24">על המשא אשר חזה חבקוק הנבא</a>", Megadim 24 (1995): 79-92, who suggests that Chavakuk's lament about the righteous undeservedly suffering at the hands of the wicked is also reaction to Yoshiyahu's death.</fn></point> | ||
− | <point><b>Identity of the onlookers</b> – According to Abarbanel the onlookers are members of Israel who are shocked by the loss of their leader and lament the injustice of his death.</point> | + | <point><b>Identity of the onlookers</b> – According to Abarbanel, the onlookers are members of Israel who are shocked by the loss of their leader and lament the injustice of his death.</point> |
<point><b>Descriptions of degradation</b> – 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 Paroh 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<fn>However, the absence of any hint in the text that there is a switch in subject between the verses makes this reading somewhat difficult.</fn>.</point> | <point><b>Descriptions of degradation</b> – 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 Paroh 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<fn>However, the absence of any hint in the text that there is a switch in subject between the verses makes this reading somewhat difficult.</fn>.</point> | ||
<point><b>"כִּי נִגְזַר מֵאֶרֶץ חַיִּים" / "וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ"</b> – These verses refer to Yoshiyahu's actual death, when Hashem used the wicked as a tool to kill him.</point> | <point><b>"כִּי נִגְזַר מֵאֶרֶץ חַיִּים" / "וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ"</b> – These verses refer to Yoshiyahu's actual death, when Hashem used the wicked as a tool to kill him.</point> | ||
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<li><b>Rewards of 53:10-12</b> – 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.</li> | <li><b>Rewards of 53:10-12</b> – 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.</li> | ||
</ul></point> | </ul></point> | ||
− | <point><b>"חֳלָיֵנוּ הוּא נָשָׂא" / "וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ"– Vicarious punishment?</b> Abarbanel maintains that Yoshiyahu did die only due to the sins of his generation, suffering in their stead.<fn>He explains that the king's innocence led the people to recognize immediately that his death was by the Hand of God (חֲשַׁבְנֻהוּ נָגוּעַ מֻכֵּה | + | <point><b>"חֳלָיֵנוּ הוּא נָשָׂא" / "וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ"– Vicarious punishment?</b> Abarbanel maintains that Yoshiyahu did die only due to the sins of his generation, suffering in their stead.<fn>He explains that the king's innocence led the people to recognize immediately that his death was by the Hand of God (חֲשַׁבְנֻהוּ נָגוּעַ מֻכֵּה אֱ-לֹהִים), coming only as punishment for their owns sins, for otherwise Paroh would never have been able to kill him.</fn> Hashem Himself justifies this when He explains to the nation that Yoshiyahu will be rewarded and compensated in the Next World (verses 10-12).</point> |
<point><b>"מוּסַר שְׁלוֹמֵנוּ עָלָיו וּבַחֲבֻרָתוֹ נִרְפָּא לָנוּ"</b> – Abarbanel explains that with Yoshiyahu's death, peace was removed (מוּסַר שְׁלוֹמֵנוּ) from Israel,<fn>Yoshiayihu's death marked the beginning of the destruction as the following years brought exile after exile.</fn> whereas in his life, when Yoshiyahu was joined to the nation (וּבַחֲבֻרָתוֹ), he had served to "cure" them, defending and protecting his people.</point> | <point><b>"מוּסַר שְׁלוֹמֵנוּ עָלָיו וּבַחֲבֻרָתוֹ נִרְפָּא לָנוּ"</b> – Abarbanel explains that with Yoshiyahu's death, peace was removed (מוּסַר שְׁלוֹמֵנוּ) from Israel,<fn>Yoshiayihu's death marked the beginning of the destruction as the following years brought exile after exile.</fn> whereas in his life, when Yoshiyahu was joined to the nation (וּבַחֲבֻרָתוֹ), he had served to "cure" them, defending and protecting his people.</point> | ||
<point><b>Context of prophecy</b> – Abarbanel notes that a prophecy about Yoshiyahu would seem to be out of place in this section of the book, which deals with the future redemption, but points out that many of the prophecies are not found in any particular order.</point> | <point><b>Context of prophecy</b> – Abarbanel notes that a prophecy about Yoshiyahu would seem to be out of place in this section of the book, which deals with the future redemption, but points out that many of the prophecies are not found in any particular order.</point> | ||
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<category>Mashiach | <category>Mashiach | ||
<p>Hashem's servant is the Mashiach.</p> | <p>Hashem's servant is the Mashiach.</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 | + | <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 Yonatan (Neviim)" data-aht="parshan">About Targum Yonatan (Neviim)</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="BavliSanhedrin98b" data-aht="source">Bavli Sanhedrin</a><a href="BavliSanhedrin98a_2" 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="RutRabbah5-6" data-aht="source">Rut Rabbah</a><a href="RutRabbah5-6" data-aht="source">5:6</a><a href="Rut Rabbah" data-aht="parshan">About Rut Rabbah</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>, Yefet b. Eli the Karaite, <multilink><a href="LekachTovBemidbar24-7" data-aht="source">Lekach Tov</a><a href="LekachTovBemidbar24-7" data-aht="source">Bemidbar 24:7</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink>, <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 Midrashic identification,<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>, <multilink><a href="RShelomoAstrucYeshayahu52" data-aht="source">R. Shelomo Astruc</a><a href="RShelomoAstrucYeshayahu52" data-aht="source">Yeshayahu 52</a><a href="RShelomoAstrucYeshayahu53" data-aht="source">Yeshayahu 53</a><a href="R. Shelomo Astruc" data-aht="parshan">About R. Shelomo Astruc</a></multilink><fn>According to R. Astruc the chapter speaks about both the nation of Israel and its Mashiach together.  The descriptions of exaltation refer to the Mashiach (and the nation in his time), while the descriptions of degradation refer to Israel prior to his arrival.</fn></mekorot> |
<point><b>Mashiach as "עבד ה'‏"</b> – The Mashiach might be referred to as "a servant of Hashem" because he is to be Hashem's ultimate servant, bringing the final redemption.<fn>Yefet suggests that he 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).</fn></point> | <point><b>Mashiach as "עבד ה'‏"</b> – The Mashiach might be referred to as "a servant of Hashem" because he is to be Hashem's ultimate servant, bringing the final redemption.<fn>Yefet suggests that he 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).</fn></point> | ||
<point><b>Identity of the onlookers</b> – The onlookers might be members of either Israel or other nations (or a combination of the two).</point> | <point><b>Identity of the onlookers</b> – The onlookers might be members of either Israel or other nations (or a combination of the two).</point> | ||
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<li>Yefet disagrees with Abarbanel's basic assumption that the Mashiach will be exalted from the very beginning, claiming that 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.</li> | <li>Yefet disagrees with Abarbanel's basic assumption that the Mashiach will be exalted from the very beginning, claiming that 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.</li> | ||
<li>Ramban similarly 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.</li> | <li>Ramban similarly 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.</li> | ||
− | <li>It is also possible that the verses describing the Mashiach's anguish refer to "Mashiach b. Yosef" rather than "Mashiach b. David".  According to <multilink><a href="PesiktaRabbati37" data-aht="source">Pesikta Rabbati</a><a href="PesiktaRabbati37" data-aht="source">37</a><a href="Pesikta Rabbati" data-aht="parshan">About Pesikta Rabbati</a></multilink> this Mashiach is to be mocked by foreigners and | + | <li>It is also possible that the verses describing the Mashiach's anguish refer to "Mashiach b. Yosef" rather than "Mashiach b. David".<fn>See Abarbanel who raises and rejects this possibility.</fn>  According to <multilink><a href="PesiktaRabbati37" data-aht="source">Pesikta Rabbati</a><a href="PesiktaRabbati37" data-aht="source">37</a><a href="Pesikta Rabbati" data-aht="parshan">About Pesikta Rabbati</a></multilink> this Mashiach is to be mocked by foreigners and physically suffer, matching the depiction here: "ישׁ מַכְאֹבוֹת וִידוּעַ חֹלִי... נִבְזֶה וְלֹא חֲשַׁבְנֻהוּ".‎<fn>See also <multilink><a href="BavliSanhedrin98a_2" data-aht="source">Bavli Sanhedrin</a><a href="BavliSanhedrin98a_2" data-aht="source">Sanhedrin 98a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink> which describes the Mashiach as full of sores. It is not clear if the passage refers to Mashiach b. David or Mashiach b. Yosef, but regardless , it portrays a suffering Mashiach.</fn>‎ According to <multilink><a href="BavliSukkah52a" data-aht="source">Bavli Sukkah 52a</a><a href="BavliSukkah52a" data-aht="source">Sukkah 52a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, moreover, he is eventually to die at the hand of his enemies (in line with the depiction here: "כִּי נִגְזַר מֵאֶרֶץ חַיִּים").</li> |
</ul></point> | </ul></point> | ||
− | <point><b>Descriptions of exaltation</b> – After the Mashiach ascends his throne and is recognized by all, he we will be exalted ("יַשְׂכִּיל עַבְדִּי יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד"),<fn> | + | <point><b>Descriptions of exaltation</b> – After the Mashiach ascends his throne and is recognized by all, he we will be exalted ("יַשְׂכִּיל עַבְדִּי יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד"),<fn>See Ramban, however, who explains the word "יַשְׂכִּיל" to relate to understanding, and 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 suffering.<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 suffering.<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> |
Latest revision as of 16:42, 26 August 2020
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 alludes to both the nation's suffering in exile and their ultimate reward. This position subdivides regarding how the parallel to Israel is expressed:
Direct Parallel
There is a direct parallel between the suffering servant and the nation of Israel.
- 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.
- Second Temple Period – Ibn Kaspi, in contrast, asserts that the verses refer to the Second Temple Period when the nation returned to Israel. Other prophecies in the second half of Yeshayahu have been understood to refer to this era as well, and might allude to a phenomenon of conversion by foreigners who joined the nation upon their return to Israel. For example, see Yeshayahu 56 and the analysis in Foreigners and Eunuchs in Yeshayahu 56.
- No vicarious punishment – Most of these sources suggest that the verses do not connote that there was vicarious punishment.17
- Mistaken assumption – Radak claims that the various phrases represent the perspective of the other nations, but are not a description of fact.18 Israel really suffered only for her own sins. However, in the future, when the nations will finally recognize their wickedness and Israel's righteousness, and try to reconcile this with their earlier 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, 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.19
- 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,20 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 or even among members of the same nation, but that it can cross national borders. For discussion of how the Kuzari's opinion relates to other takes on collective punishment, see Are Children Punished for Parents' Sins, Collective Punishment, and Theodicy – צדיק ורע לו.
- Rashi maintains that the verse refers to all the people who were willing to die at the hands of the wicked rather than transgress a commandment.
- R"Y Kara and Radak, on the other hand, suggests it refers to the phenomena of Jews in exile being sentenced to death as if they were wicked, when they were in fact innocent.
- Shadal more simply holds that it speaks of ignoble burials, like those given to sinners.
Indirect Parallel (via Iyyov)
The suffering servant may be identified with Iyyov, whose life itself served as a symbol for the life of the nation.
ישעיהו | איוב |
הִנֵּה יַשְׂכִּיל עַבְדִּי (נ"ב:י"ג) | עַבְדִּי אִיּוֹב (א':ח') |
כַּאֲשֶׁר שָׁמְמוּ עָלֶיךָ רַבִּים (נ"ב:י"ד) | פְּנוּ אֵלַי וְהָשַׁמּוּ (כ"א:ה') |
מִשְׁחַת מֵאִישׁ מַרְאֵהוּ וְתֹאֲרוֹ מִבְּנֵי אָדָם (נ"ב:י"ד) | וַיִּשְׂאוּ אֶת עֵינֵיהֶם מֵרָחוֹק וְלֹא הִכִּירֻהוּ (ב':י"ב) |
וַאֲשֶׁר לֹא שָׁמְעוּ הִתְבּוֹנָנוּ (נ"ב:ט"ו) | עָמַדְתִּי וַתִּתְבֹּנֶן בִּי (ל':י"ב) |
וְנִרְאֵהוּ וְלֹא מַרְאֶה (נ"ג:ב') | לֹא תְשׁוּרֵנִי עֵין רֹאִי (ז:ח) |
אִישׁ מַכְאֹבוֹת וִידוּעַ חֹלִי (נ"ג:ג) | כִּי גָדַל הַכְּאֵב מְאֹד (ב':י"ג) |
נִבְזֶה וְלֹא חֲשַׁבְנֻהוּ (נ"ג:ג) | וּבוּז מִשְׁפָּחוֹת יְחִתֵּנִי (ל"א:ד' |
מְדֻכָּא מֵעֲוֺנֹתֵינוּ (נ"ג:ה') | וְיֹאֵל אֱלוֹהַּ וִידַכְּאֵנִי (ו':ט') |
וַי"י הִפְגִּיעַ בּוֹ אֵת עֲוֺן כֻּלָּנוּ (נ"ג:ו) | לָמָה שַׂמְתַּנִי לְמִפְגָּע לָךְ (ז':כ') |
וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ (נ"ג:ט') | נִזְעָכוּ קְבָרִים לִי (י"ז:א') |
עַל לֹא חָמָס עָשָׂה (נ"ג:ט') | עַל לֹא חָמָס בְּכַפָּי (ט"ז:י"ז) |
וְלֹא מִרְמָה בְּפִיו (נ"ג:ט') | וּלְשׁוֹנִי אִם יֶהְגֶּה רְמִיָּה (כ"ז:ד') |
מֵעֲמַל נַפְשׁוֹ יִרְאֶה (נ"ג:י"א) | וְלֵילוֹת עָמָל מִנּוּ לִי (ז:ג') |
אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ (נ"ג:י"ב) | וַתִּבְחַר מַחֲנָק נַפְשִׁי מָוֶת מֵעַצְמוֹתָי (ז':ט"ו) |
יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים (נ"ג:י') | לאיוב נולדים 10 בנים וחי עוד 140 שנה |
Leader of Israel
The servant is identified with one of the leaders of the nation, possibly Yirmeyahu, Chizkiyahu, or Yoshiyahu.
Yirmeyahu
The chapter describes Yirmeyahu's travails throughout his tenure as prophet and his compensation in the World to Come.
- "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 command24 and by circumstance,25 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 and 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).
- "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 a 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,26 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.27
- "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
- 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.]
Chizkiyahu
The unit speaks of both Chizkiyahu's anguish during his deathly illness and Sancheriv's campaign against Yehuda, and the salvation promised to him from both dangers.
- Suffered from Achaz – Ibn Danan suggests that Chizkiyahu's visage was marred ("מִשְׁחַת מֵאִישׁ מַרְאֵהוּ") by the fact that his father Achaz had passed him through fire (Bavli Sanhedrin 63b).
- Suffered from Sancheriv – He further explains that Chizkiyahu was despised and mocked ("נִבְזֶה וְלֹא חֲשַׁבְנֻהוּ") not by his brethren but by Sancheriv and Ravshakeh,37 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.38 He endured Ravshakeh's mocking in silence ("וְלֹא יִפְתַּח פִּיו")39 and prepared himself for death ("כַּשֶּׂה לַטֶּבַח יוּבָל") at their hands.40
- Suffered from illness – It is also possible that some of the verses describing the servant's sickness and imminent death refer to the illness endured by Chizkiyahu, described in Melakhim II 20.
- 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.41 The people were cured by "associating with him" (בַחֲבֻרָתוֹ),42 i.e. by his reformation and bringing them back to Hashem.43 The phrase "וַי"י הִפְגִּיעַ בּוֹ אֵת עֲוֺן כֻּלָּנוּ", also does not imply that Chizkiyahu suffered vicariously, but rather that Hashem accepted (הִפְגִּיעַ)44 Chizkiyahu's prayers to condone the iniquities of the people.
- Vicarious punishment – Alternatively, one might take the verses more literally to mean that Chizkiyahu was in fact afflicted so as to achieve atonement for the nation's sins. This is part of the lot of righteous leaders, who willingly suffer to atone for their nation.
- "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 Chizkiyahu's fears lest he be buried among his wicked enemies.
Yoshiyahu
Yeshayahu laments Yoshiyahu's untimely and undeserving death at the hands of Paroh Necho.
- "יַשְׂכִּיל עַבְדִּי" – Abarbanel assumes that "יַשְׂכִּיל" refers not to the future successes of the servant, but to a past event: that Yoshiyahu learned48 to walk in Hashem's path and worshiped Him with all his heart.
- "יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד" – These phrases, too, refer to Yoshiyahu's earlier acclaim, as he ruled over an expanded kingdom.49
- "כֵּן יַזֶּה גּוֹיִם" – Abarbanel suggests that Hashem rather than Yoshiyahu is the subject of this clause, and it refers to Hashem's taking vengeance on Yoshiyahu's killers.
- Rewards of 53:10-12 – 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.
Mashiach
Hashem's servant is the Mashiach.
- Yefet disagrees with Abarbanel's basic assumption that the Mashiach will be exalted from the very beginning, claiming that 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 similarly 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.
- It is also possible that the verses describing the Mashiach's anguish refer to "Mashiach b. Yosef" rather than "Mashiach b. David".56 According to Pesikta Rabbati this Mashiach is to be mocked by foreigners and physically suffer, matching the depiction here: "ישׁ מַכְאֹבוֹת וִידוּעַ חֹלִי... נִבְזֶה וְלֹא חֲשַׁבְנֻהוּ".57 According to Bavli Sukkah 52a, moreover, he is eventually to die at the hand of his enemies (in line with the depiction here: "כִּי נִגְזַר מֵאֶרֶץ חַיִּים").
- 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 suffering.59
- 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.]
- Did not die – According to Ramban, these verses mean only that the Mashiach was willing to die to fulfill his task.60 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 ("וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ").
- Died – If the verses refer to Mashiach b. Yosef, in contrast, the Mashiach did actually die at the hands of his opponents.