Difference between revisions of "The Suffering Servant in Yeshayahu 53/2/en"
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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 | + | <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>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 | + | <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> | ||
<point><b>"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment?</b> These sources differ regarding whether or not this and similar verses imply vicarious punishment, and whether Israel really suffered "עַל לֹא חָמָס עָשָׂה"‎:<fn>Some question how it is possible to say that Israel was totally innocent in exile and did not deserve any of her suffering.</fn><br/> | <point><b>"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment?</b> These sources differ regarding whether or not this and similar verses imply vicarious punishment, and whether Israel really suffered "עַל לֹא חָמָס עָשָׂה"‎:<fn>Some question how it is possible to say that Israel was totally innocent in exile and did not deserve any of her suffering.</fn><br/> | ||
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<ul> | <ul> | ||
<li><b>Mistaken assumption</b> – Radak claims that the various phrases represent the perspective of the other nations, but are not a description of fact.<fn>This works well with verses 4-7, which can easily be read as the words of the foreign nations.  However, the singular formulation "כִּי נִגְזַר מֵאֶרֶץ חַיִּים מִפֶּשַׁע <b>עַמִּי</b>" in verse 8 is somewhat difficult, leading R"Y Kara, Radak and others to explain that these are the words of "every individual nation". More difficult is verse 11, "בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי לָרַבִּים וַעֲוֺנֹתָם הוּא יִסְבֹּל" as these appears to be the words of Hashem Himself. Radak suggests that Hashem is saying that in the future, Israel's righteousness will act as a panacea for others' sins since it will bring world peace. [In other words, the verse speaks of vicarious reward, not vicarious suffering.]</fn> 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.</li> | <li><b>Mistaken assumption</b> – Radak claims that the various phrases represent the perspective of the other nations, but are not a description of fact.<fn>This works well with verses 4-7, which can easily be read as the words of the foreign nations.  However, the singular formulation "כִּי נִגְזַר מֵאֶרֶץ חַיִּים מִפֶּשַׁע <b>עַמִּי</b>" in verse 8 is somewhat difficult, leading R"Y Kara, Radak and others to explain that these are the words of "every individual nation". More difficult is verse 11, "בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי לָרַבִּים וַעֲוֺנֹתָם הוּא יִסְבֹּל" as these appears to be the words of Hashem Himself. Radak suggests that Hashem is saying that in the future, Israel's righteousness will act as a panacea for others' sins since it will bring world peace. [In other words, the verse speaks of vicarious reward, not vicarious suffering.]</fn> 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.</li> | ||
− | <li><b>Admission of guilt</b> – Ibn Ezra suggests, instead, that the words constitute an admission of guilt by the enemy nations. They confess to having inflicted suffering on Israel, | + | <li><b>Admission of guilt</b> – 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 "<b>our</b> 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.<fn>This reading, however, is difficult to apply to phrases such as "וּבַחֲבֻרָתוֹ נִרְפָּא לָנוּ" which assumes that the enemy nations were somehow healed by the suffering of Israel.</fn></li> |
</ul> | </ul> | ||
<li><b>Vicarious punishment</b> – 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,<fn>The Kuzari need not assume that Israel was totally innocent and did not deserve punishment at all, but rather that the extent of her suffering far outweighed the severity of her iniquities, leading to the conclusion that much of her suffering was for the sins of others.</fn> 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 <a href="Are Children Punished for Parents' Sins" data-aht="page">Are Children Punished for Parents' Sins</a>, <a href="Philosophy:Collective Punishment" data-aht="page">Collective Punishment</a>, and <a href="Philosophy:Theodicy – צדיק ורע לו" data-aht="page">Theodicy – צדיק ורע לו</a>.</li> | <li><b>Vicarious punishment</b> – 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,<fn>The Kuzari need not assume that Israel was totally innocent and did not deserve punishment at all, but rather that the extent of her suffering far outweighed the severity of her iniquities, leading to the conclusion that much of her suffering was for the sins of others.</fn> 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 <a href="Are Children Punished for Parents' Sins" data-aht="page">Are Children Punished for Parents' Sins</a>, <a href="Philosophy:Collective Punishment" data-aht="page">Collective Punishment</a>, and <a href="Philosophy:Theodicy – צדיק ורע לו" data-aht="page">Theodicy – צדיק ורע לו</a>.</li> | ||
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<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> | ||
− | <point><b>Explaining suffering</b></point> | + | <point><b>Explaining suffering</b> – According to R"E Ashkenazi the chapter addresses the difficult issue of theodicy, providing comfort to the suffering nation.</point> |
</opinion> | </opinion> | ||
</category> | </category> | ||
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<point><b>"כִּי נִגְזַר מֵאֶרֶץ חַיִּים"</b> – As there is no evidence of Yirmeyahu dying at the hands of his opponents, R. Saadia understands the verse to refer to attempted takes on his life.<fn>As such, there is no difficulty with his later receiving rewards. Regardless, though, R. Saadia understands all the verses describing the servant's exaltation to refer either to events early in Yirmeyahu's career or to rewards in the Next World.</fn></point> | <point><b>"כִּי נִגְזַר מֵאֶרֶץ חַיִּים"</b> – As there is no evidence of Yirmeyahu dying at the hands of his opponents, R. Saadia understands the verse to refer to attempted takes on his life.<fn>As such, there is no difficulty with his later receiving rewards. Regardless, though, R. Saadia understands all the verses describing the servant's exaltation to refer either to events early in Yirmeyahu's career or to rewards in the Next World.</fn></point> | ||
<point><b>Context of the prophecy</b> – Ibn Ezra questions why Yeshayahu would be speaking of Yirmeyahu's travails in the midst of a series of chapters which are filled with prophecies of consolation to the nation as a whole.<fn>It should be noted that he nonetheless complements R. Saadia's explanation, as he writes, "והגאון רב סעדיה ז״ל פירש כל הפרשה על ירמיה ויפה פירש".</fn></point> | <point><b>Context of the prophecy</b> – Ibn Ezra questions why Yeshayahu would be speaking of Yirmeyahu's travails in the midst of a series of chapters which are filled with prophecies of consolation to the nation as a whole.<fn>It should be noted that he nonetheless complements R. Saadia's explanation, as he writes, "והגאון רב סעדיה ז״ל פירש כל הפרשה על ירמיה ויפה פירש".</fn></point> | ||
− | |||
</opinion> | </opinion> | ||
<opinion>Chizkiyahu | <opinion>Chizkiyahu |
Version as of 14:22, 24 June 2019
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, either Yirmeyahu, Chizkiyahu or Yoshiyahu.
Yirmeyahu
The chapter describes Yirmeyahu's travails throughout his tenure as prophet and his compensation in the World to Come.
- "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 learned47 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.48
- "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, claiming that the Mashiach will only rise to kingship after long trials in exile in which he is to suffer sickness, humiliation, and afflictions. It is these that are described in the various verses.
- Ramban suggests that the descriptions of degradation refer to the moment of the Mashiach's arrival, for when he comes he will be impoverished: "עָנִי וְרֹכֵב עַל חֲמוֹר", inviting scorn and doubt that he is really the anointed one. The depictions of his suffering and sickness ("אִישׁ מַכְאֹבוֹת וִידוּעַ חֹלִי"), on the other hand, relate to his distress over the sins of Israel.
- It is also possible that the verses describing the Mashiach's anguish refer to "Mashiach b. Yosef" rather than "Mashiach b. David". This Mashiach is to die at the hand of his enemies53 (Bavli Sukkah 52a), and might be described as sickly and full of wounds,54 matching the depiction here: אִישׁ מַכְאֹבוֹת וִידוּעַ" חֹלִי".55
- 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.57
- 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.58 He assumes that to effect the ingathering of exiles, the Mashiach is to face each foreign ruler and, like Moshe, demand that they free the nation. This will endanger his life, but he will be prepared to die among the wicked if needed (ויתן את רשעים קברו ).
- Died – If the verses refer to Mashiach b. Yosef, in contrast, the Mashiach did actually die at the hands of his opponents.