Difference between revisions of "The Suffering Servant in Yeshayahu 53/2/en"
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<category>The Nation of Israel | <category>The Nation of Israel | ||
− | <mekorot><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="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="MaaseiHashemMaaseiTorah40" data-aht="source">R. Eliezer Ashkenazi</a><a href="MaaseiHashemMaaseiTorah40" data-aht="source">Ma'asei Hashem, Ma'asei Torah 40</a><a href="R. Eliezer Ashkenazi (Ma'asei Hashem)" data-aht="parshan">About R. Eliezer Ashkenazi (Ma'asei Hashem)</a></multilink>, <multilink><a href="ShadalYeshayahu42-1" 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>,Biur,</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>, <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="MaaseiHashemMaaseiTorah40" data-aht="source">R. Eliezer Ashkenazi</a><a href="MaaseiHashemMaaseiTorah40" data-aht="source">Ma'asei Hashem, Ma'asei Torah 40</a><a href="R. Eliezer Ashkenazi (Ma'asei Hashem)" data-aht="parshan">About R. Eliezer Ashkenazi (Ma'asei Hashem)</a></multilink>, Abarbanel #1, <multilink><a href="ShadalYeshayahu42-1" 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>, Biur,</mekorot> |
<point><b>Identity of the servant</b> – 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.<fn>See R. Yosef Kimchi who notes that the subject does not switch, and the prophecy continues in the same theme.</fn>  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).<fn>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.</fn></point> | <point><b>Identity of the servant</b> – 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.<fn>See R. Yosef Kimchi who notes that the subject does not switch, and the prophecy continues in the same theme.</fn>  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).<fn>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.</fn></point> | ||
<point><b>Other occurrences</b> – Though this position could theoretically identify all the chapters as referring to Israel, not all commentators do,<fn>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.<br/>However, see Shadal and Hoil Moshe who read them all about Israel.</fn> as certain verses in each of the chapters are difficult for such a position:<br/> | <point><b>Other occurrences</b> – Though this position could theoretically identify all the chapters as referring to Israel, not all commentators do,<fn>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.<br/>However, see Shadal and Hoil Moshe who read them all about Israel.</fn> as certain verses in each of the chapters are difficult for such a position:<br/> | ||
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<li><a href="Yeshayahu49-1-6" data-aht="source">Chapter 49</a>:  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.</li> | <li><a href="Yeshayahu49-1-6" data-aht="source">Chapter 49</a>:  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.</li> | ||
</ul></point> | </ul></point> | ||
− | <point><b>"נִבְזֶה וַחֲדַל אִישִׁים" – When?</b> This approach understands that the suffering refers to the nation's experience in exile,<fn>Shadal writes that the descriptions match the exile after the destruction of the second temple rather than the Babylonian exile.  See what he writes on 53:5.  Shadal is consistent with his general split of the prophecies, starting with the first exile and redemption, and then chronologically proceeding to the second exile and future redemption.<br/>However, see Ibn Kaspi who says the foreigners speaking in these verses are the Assyrians.</fn> where they suffered | + | <point><b>"נִבְזֶה וַחֲדַל אִישִׁים" – When?</b> This approach understands that the suffering refers to the nation's experience in exile,<fn>Shadal writes that the descriptions match the exile after the destruction of the second temple rather than the Babylonian exile.  See what he writes on 53:5.  Shadal is consistent with his general split of the prophecies, starting with the first exile and redemption, and then chronologically proceeding to the second exile and future redemption.<br/>However, see Ibn Kaspi who says the foreigners speaking in these verses are the Assyrians.</fn> where they suffered extensively.</point> |
− | <point><b>"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When?</b> Rashi suggests that this refers to the End of Days,<fn>See Hoil Moshe on verse 12 who writes that some of these promises already came true.</fn> when Israel or the righteous | + | <point><b>"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When?</b> Rashi suggests that this refers to the End of Days,<fn>See Hoil Moshe on verse 12 who writes that some of these promises already came true.</fn> when Israel (or, at least the righteous thereof) will succeed<fn>Rashi understands "יַשְׂכִּיל" to mean success as in Shemuel I 18:14.</fn> as a reward for their suffering.<fn>Ma'asei Hashem notes that many of the phrases are parallel to verses in Iyyov, and suggests that Yeshayahu is proving from what happened to Iyyov that even though the nation is so denigrated it still has hope to return to their original state.</fn></point> |
<point><b>Vicarious punishment?</b> 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.  Hoil Moshe writes that Israel was afflicted in order to keep monotheism around, and that the traits they gained in exile will help them succeed in the future.</point> | <point><b>Vicarious punishment?</b> 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.  Hoil Moshe writes that Israel was afflicted in order to keep monotheism around, and that the traits they gained in exile will help them succeed in the future.</point> | ||
<point><b>"וַאֲנַחְנוּ חֲשַׁבְנֻהוּ"</b> – 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.  However, now they realized that Israel was undeserving of the suffering, and were afflicted only for the sins of others thus ensuring that they lived in peace ("מוּסַר שְׁלוֹמֵנוּ עָלָיו").</point> | <point><b>"וַאֲנַחְנוּ חֲשַׁבְנֻהוּ"</b> – 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.  However, now they realized that Israel was undeserving of the suffering, and were afflicted only for the sins of others thus ensuring that they lived in peace ("מוּסַר שְׁלוֹמֵנוּ עָלָיו").</point> | ||
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<category>Leader of Israel | <category>Leader of Israel | ||
<opinion>King | <opinion>King | ||
− | <mekorot>Ibn Chiquitilla 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>,</mekorot> | + | <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 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>, opinion cited by <a href="MaaseiHashemMaaseiTorah40" data-aht="source">R. Eliezer Ashkenazi, </a>Abarbanel #2</mekorot> |
<point><b>Who is the servant?</b><ul> | <point><b>Who is the servant?</b><ul> | ||
<li>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.<fn>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.</fn></li> | <li>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.<fn>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.</fn></li> | ||
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</category> | </category> | ||
<category>Mashiach | <category>Mashiach | ||
− | <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>, <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>,<fn>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.</fn> ,</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>, <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>,<fn>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.</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>,</mekorot> |
<point><b>"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment?</b></point> | <point><b>"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment?</b></point> | ||
<point><b>"נִבְזֶה וַחֲדַל אִישִׁים" – When?</b> 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.</point> | <point><b>"נִבְזֶה וַחֲדַל אִישִׁים" – When?</b> 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.</point> |
Version as of 12:30, 13 September 2018
The Suffering Servant in Yeshayahu 53
Exegetical Approaches
The Nation of Israel
Sources: Bemidbar Rabbah, Rashi,1 R. Yosef Kara, Kuzari, Ibn Ezra, Radak, R. Yosef ibn Kaspi, R. Eliezer Ashkenazi, Abarbanel #1, 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. 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? This approach understands that the suffering refers to the nation's experience in exile,5 where they suffered extensively.
"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When? Rashi suggests that this refers to the End of Days,6 when Israel (or, at least the righteous thereof) will succeed7 as a reward for their suffering.8
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. Hoil Moshe writes that Israel was afflicted in order to keep monotheism around, and that the traits they gained in exile will help them succeed in the future.
"וַאֲנַחְנוּ חֲשַׁבְנֻהוּ" – 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. However, now they realized that Israel was undeserving of the suffering, and were afflicted only for the sins of others thus ensuring that they lived in peace ("מוּסַר שְׁלוֹמֵנוּ עָלָיו").
"חֳלָיֵנוּ הוּא נָשָׂא"
- According to most of these sources these words represent the feelings of the other nations. They realized that in fact they were the ones who deserved the punishment, and concluded that Israel must have been suffering as an atonement for others sins.
- 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.
- Shadal cites in the name of Eidut LeYisrael that Yeshayahu is talking to his generation saying how they are enjoying peace, while the future generation will suffer for all of their sins.
"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.9
"וּכְמַסְתֵּר פָּנִים מִמֶּנּוּ" – These sources disagree regarding who is the subject of these words.
- Israel – 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.
- Hashem – R. Yosef Kara suggests 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.
- Foreign nations – Ibn Ezra assumes the nations are referring to their own actions towards Israel, turning their back and refusing to help them.10
"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:Bavli Sotah, Ibn Chiquitilla cited in R. Yehuda ibn Balaam, opinion cited by R. Eliezer Ashkenazi, Abarbanel #2
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.11
- 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 Balaam, R. Saadia cited in Ibn Ezra, 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.12
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 Yonatan, Bavli Sanhedrin, Tanchuma, Pesikta, Yefet b. Eli the Karaite, Ramban,13 Yalkut Shimoni,
"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.