The Suffering Servant in Yeshayahu 53/2/en

The Suffering Servant in Yeshayahu 53

Exegetical Approaches

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The Nation of Israel

Sources:RashiYeshayahu 52:13-14Yeshayahu 53About R. Shelomo Yitzchaki,¹ Ibn EzraYeshayahu 52:13-14Yeshayahu 53About R. Avraham ibn Ezra, RadakYeshayahu 52:13-14Yeshayahu 53About R. David Kimchi, R. Eliezer AshkenaziMa'asei Hashem, Ma'asei Torah 40About R. Eliezer Ashkenazi (Ma'asei Hashem), ShadalYeshayahu 42:1Yeshayahu 49:1,3,7Yeshayahu 52:13-15Yeshayahu 53About R. Shemuel David Luzzatto, Hoil MosheYeshayahu 42Yeshayahu 49:1Yeshayahu 52:13-14Yeshayahu 53About R. Moshe Yitzchak Ashkenazi,

Identity of the servant – According to this approach, the servant is the nation of Israel, or at least the righteous among them.  This reading matches the context, as in the preceding verse Hashem promises that He will lead the nation out of exile.²  In addition, throughout Yeshayahu, the term "עַבְדִּי" often refers to Israel.  See, for instance, "‎וְאַתָּה יִשְׂרָאֵל עַבְדִּי" ‎(41:8), "אַל תִּירָא עַבְדִּי יַעֲקֹב" ‎(44:2), and "עַבְדִּי אָתָּה יִשְׂרָאֵל" ‎(49:3).³

Other occurrences – Though this position could theoretically identify all the chapters as referring to Israel, not all commentators do,⁴ 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.

"נִבְזֶה וַחֲדַל אִישִׁים" – When? Hoil Moshe says that the suffering refers to the nation's experience in exile, where they suffered in an exaggerated manner.

"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When? Rashi suggests that this refers to the End of Days, when Israel or the righteous men will succeed,⁵ as a reward for their suffering.

Vicarious punishment? The Kuzari parallels Israel to a limb.  One limb might hurt for the whole body, just like Israel suffered for the rest of the nations.

"חֳלָיֵנוּ הוּא נָשָׂא"

• According to most of these sources these words represent the perspective of the other nations.  Since they felt that they had been the ones who sinned, they thought they deserved the suffering which was inflicted on Israel.  The nations therefore (mistakenly) concluded that Israel must have been suffering as an atonement for their sins.  According to this understanding verse 6 is still part of the original thought of the nations.
• Ibn Ezra, in contrast, understands that the nations are admitting that they inflicted suffering on Israel.  The hardships are referred to as "חֳלָיֵנוּ", as the nations are the ones who caused them.  Ibn Ezra asserts that verse 6 is the truth the nations came to realize at the end.

"וַאֲנַחְנוּ חֲשַׁבְנֻהוּ" – According to Rashi originally the nations had thought that the people of Israel were hated by Hashem because they didn't follow in His ways, and therefore he tormented them, but now they realized that Israel did not deserve what they suffered over the sins of the nations, in order that there be peace in the world.

"כַּאֲשֶׁר שָׁמְמוּ עָלֶיךָ רַבִּים" – Rashi asserts the onlookers are the other nations.  He understands the verse metaphorically, just as they were surprised when they saw how denigrated Israel was in exile, they will be even further surprised now when they see the success of the people.  In contrast, Ibn Ezra maintains that the nations are surprised at the literal look of Israel.⁶

"וּכְמַסְתֵּר פָּנִים מִמֶּנּוּ" – These sources disagree regarding who is the subject of these words.  Rashi asserts that the foreign nations speak of how the nation would always hide their faces in shame to cover up the blemishes from being harassed.  Alternatively, R. Yosef Kara suggest the other nations assume that Hashem is the one who hid his face from the people, and that is how they got to the low level they were at.

"כִּי נִגְזַר מֵאֶרֶץ חַיִּים" – Rashi says this is the exile, where the nation was cut off from the land of Israel.

"וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ" – According to Rashi, these words describe all the times that people from the nation were willing to die at the hands of wicked people rather than transgress a commandment.

Leader of Israel

King

Sources:Ibn Chiquitilla cited in R. Yehuda ibn BalaamYeshayahu 53:12About R. Yehuda ibn Balaam,

Who is the servant?

• Ibn Chiquitilla explains the servant to be Chizkiyahu.  However, Ibn Balaam notes that we don't know anything about Chizkiyahu suffering, and that the description of "לֹא תֹאַר לוֹ וְלֹא הָדָר" does not match him.⁷
• Abarbanel reads the chapter as referring to Yoshiyahu, one of the few historical figures of the period who suffered without sinning himself.  Yoshiyahu did not suffer throughout his life rather only in his early death when he was killed in battle with Paroh Necho.

"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When? In contrast to other commentators who assert that "יַשְׂכִּיל" is referring to future prosperity that will come upon the servant, Abarbanel understands it to refer to the success and perfection of Yoshiyahu in the beginning of his reign before he suffered.  He understands "יַשְׂכִּיל" in the meaning of understanding, that Yoshiyahu learned to walk in Hashem's path and worshiped Him with all his heart.

"מִשְׁחַת מֵאִישׁ מַרְאֵהוּ" – The descriptions of the person being despicable are referring to Paroh Necho who fought against Yoshiyahu.  The prophet is speaking in the name of the nation who are surprised how such a righteous man was killed by such a shamed enemy.  This reading is a little surprising that the verses suddenly switch their subject from Yoshiyahu to Paroh Necho.

"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment?

"נִבְזֶה וַחֲדַל אִישִׁים" – When?

"כִּי נִגְזַר מֵאֶרֶץ חַיִּים"

"וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ"

Context of prophecy

Prophet

Sources:Opinion cited in R. Yehuda ibn BalaamYeshayahu 53:12About R. Yehuda ibn Balaam, R. SaadiaCommentary Yeshayahu 52:13-53:12About R. Saadia Gaon cited in Ibn EzraYeshayahu 52:13-14Yeshayahu 53About R. Avraham ibn Ezra, R. Eliezer of BeaugencyYeshayahu 52:13Yeshayahu 53:4-11About R. Eliezer of Beaugency,

"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment? R. Eliezer of Beaugency explains that the prophet was sick thinking about the tragedies that were to come on the nation.

"נִבְזֶה וַחֲדַל אִישִׁים" – When? Yirmeyahu fits the description of a degraded servant of Hashem, as we have accounts of officers trying to kill and torture him.

"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When?

"כִּי נִגְזַר מֵאֶרֶץ חַיִּים"

"וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ"

"עַבְדִּי" – R. Saadia suggests that the servant can include all of the prophets who rebuked the nation and were disrespected while filling their role, or refer to a specific prophet.  R. Eliezer of Beaugency explains the chapter according to the first option, however, R. Saadia himself explains it about Yirmeyahu since he is the only prophet that matches all the descriptions of the servant in Yeshayahu.⁸

Context of the Prophecy – Ibn Ezra notes that there is no relationship between the surrounding chapters of comfort and Yirmeyahu's suffering.

Mashiach

Sources:Targum YonatanYeshayahu 52:13-15Yeshayahu 53About Targum Pseudo-Jonathan, RambanYeshayahu 52:13-14Yeshayahu 53Sefer HaVikuach 25-28About R. Moshe b. Nachman,⁹ ,

"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment?

"נִבְזֶה וַחֲדַל אִישִׁים" – When? Ramban explains that the Mashiach is upset about the sins of Israel which delayed his coming.  Ramban also describes that when the Mashiach first appears, he will be poor and riding on a horse, and all the people will mock and curse him.

"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When?

"כִּי נִגְזַר מֵאֶרֶץ חַיִּים"

"וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ"

"עַבְדִּי" – According to this approach the servant is the Mashiach.  The main motivation is that this prophecy comes in the midst of prophecies of comfort, which many say are talking about the days of the Mashiach.

¹ Rashi emphasizes that the servant refers to the righteous among the nation.

² See R. Yosef Kimchi who notes that the subject does not switch, and the prophecy continues in the same theme.

³ One might 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, and therefore it says "עַבְדִּי" in singular form and not in plural.

⁴ Rashi asserts that the servant in Chapter 42 is Israel, but the servant in Chapter 49 is the prophet Yeshayahu himself. R. Yosef Kara asserts that the servant in Chapter 42 is Koresh, and the servant in Chapter 49:1-2 is Yeshayahu like Rashi, but in verse 3 which mentions Israel explicitly the identity of the servant switches to the nation.

⁵ Rashi understands "יַשְׂכִּיל" to mean success as in Shemuel I 18:14.

⁶ Ibn Ezra notes that many think the Jewish look is unique.

⁷ We are told in Melakhim (and Yeshayahu) that Chizkiyahu was sick in leprosy, however one does not get the sense that he suffered for long or that he was despised.

⁸ R. Saadia notes that many of the other prophets we just don't know enough about their life in order to match them up with the servant described here.

⁹ Ramban writes that the true explanation is that the suffering servant is Yisrael as he argued in the disputation with Pablo Christiani, and in his commentary he explains it about the Mashiach only according to the Midrash.