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:Bemidbar Rabbah13:2About Bemidbar Rabbah, RashiYeshayahu 52:13-14Yeshayahu 53About R. Shelomo Yitzchaki,¹ R. Yosef KaraYeshayahu 52:13Yeshayahu 53:1-12About R. Yosef Kara, Kuzari2:34-38About R. Yehuda HaLevi, Ibn EzraYeshayahu 52:13-14Yeshayahu 53About R. Avraham ibn Ezra, RadakYeshayahu 52:13-14Yeshayahu 53About R. David Kimchi, R. Yosef ibn KaspiYeshayahu 52:13-15About R. Yosef ibn Kaspi, R. Eliezer AshkenaziMa'asei Hashem, Ma'asei Torah 40About R. Eliezer Ashkenazi (Ma'asei Hashem),² Abarbanel #1,³ 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, Biur,

Identity of the servant – According to this approach, the servant is the nation of Israel, or at least the righteous among them.⁴  This reading matches the larger context, as both the preceding and following prophecies speak of Israel.⁵  In addition, throughout Yeshayahu, the term "עַבְדִּי" often refers to the nation. See, for instance, "‎וְאַתָּה יִשְׂרָאֵל עַבְדִּי" ‎(41:8), "אַל תִּירָא עַבְדִּי יַעֲקֹב" ‎(44:2), and "עַבְדִּי אָתָּה יִשְׂרָאֵל" ‎(49:3).⁶

"נִבְזֶה וַחֲדַל אִישִׁים" – When was the servant degraded? The various descriptions of humiliation and anguish refer to the nation's experience in exile,⁷ where they suffered extensively at the hands of their oppressors, both physically⁸ and emotionally.⁹ While most of the sources assume that the prophet is speaking of the present exile, Ibn Kaspi¹⁰ maintains that he speaks of the Assyrian and Babylonian exiles.¹¹

"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When will the servant be exalted?

• Messianic times – Most of these sources and suggests that this and the other verses which speak of the servant's improved status¹² refer to the End of Days.¹³ It then that Israel will take vengeance on her enemies ("כֵּן יַזֶּה גּוֹיִם רַבִּים") and that the foreign nations will recognize both the errors of their own beliefs and actions ("כֻּלָּנוּ כַּצֹּאן תָּעִינוּ") and the righteousness of Israel.¹⁴ An advantage of this reading is that these motifs are common in the surrounding prophecies of Yeshayahu which speak of foreign recognition of both Israel and Hashem in the End of Days.¹⁵
• Second Temple Period – Ibn Kaspi, in contrast, asserts that the verses refer to the Second Temple Period when the nation returned to Israel.

"חֳלָיֵנוּ הוּא נָשָׂא" – These sources offer a  variety of approaches to the question of how it is just that Israel suffer for the sins of other nations:

• Mistaken assumption – According to most of these commentators the words "חֳלָיֵנוּ הוּא נָשָׂא" (and similar phrases in the chpater) represent the perspective of the other nations, but are not a description of fact.¹⁶ Israel really suffered for her own sins.  However, when the nations finally recognized their earlier wickedness (and Israel's righteousness), and tried to reconcile it with their earlier prosperity (and Israel's afflictions), they erroneously concluded that Israel's anguish must have been vicarious punishment for their own sins.
• Admission of guilt – Ibn Ezra agrees that the verse does not refer to vicarious punishment, and suggests, instead, that the words constitute an admission of guilt by the enemy nations. They confess to having inflicted suffering on Israel,¹⁷ referring to  Israel's afflictions as "our sickness" only because they were the ones who caused them. Similarly, when they say that Israel is "מְדֻכָּא מֵעֲוֺנֹתֵינוּ", they are saying that it was their sins, i.e. their oppression, which crushed Israel.¹⁸
• Vicarious punishment – In contrast to the other sources, the Kuzari appears to take the verses at face value and to assume that sometimes the righteous do suffer for the sins of others, even on the national level. All of humanity is one body, and Israel is its heart.  It both provides vitality to the rest of the body and finds itself under constant pressure and distress from the surrounding limbs, who meanwhile sit at rest.  This position takes vicarious punishment to the extreme, claiming that it occurs not just within a family (פקד עון אבות) or even among members of the same nation, but that it crosses national borders.

Vicarious punishment? These sources differ in their general approach to vicarious punishemnt:

"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.

Other occurrences – Though this position could theoretically identify all the chapters as referring to Israel, not all commentators do,¹⁹ as certain verses in each of the chapters are difficult for such a position:

• Chapter 42: 
• Chapter 49:  At first glance the image of a servant who is being called by Hashem from birth ("מִבֶּטֶן קְרָאָנִי‎") would seem to refer to the appointment of a prophet.  Hoil Moshe counters this by suggesting that it speaks of the early formation of the nation.  Similarly, "וַיָּשֶׂם פִּי כְּחֶרֶב חַדָּה‎" seem to be a hint to the prophet's mouth which is uttering words of rebuke, though R. Eliezer of Beaugency rereads it that Israel will be strong against its enemies.  In addition, Shadal points out that the presence of the phrase "וַיֹּאמֶר לִי עַבְדִּי אָתָּה יִשְׂרָאֵל‎" suggests that the prophecy as a whole refers to the Children of Israel.

Leader of Israel

King

Sources:Bavli SotahSotah 14aAbout the Bavli, Ibn Chiquitilla cited in R. Yehuda ibn BalaamYeshayahu 53:12About 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.²⁰
• 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.²¹

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, Bavli SanhedrinSanhedrin 98aSanhedrin 98bAbout the Bavli, TanchumaToledot 14About the Tanchuma, Pesikta, Yefet b. Eli the Karaite, RambanYeshayahu 52:13-14Yeshayahu 53Sefer HaVikuach 25-28About R. Moshe b. Nachman,²² Yalkut ShimoniNakh 620About 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.

¹ Rashi maintains that the servant refers specifically to the righteous among the nation.

² R"E Ashkenazi offers a variation of this approach, suggesting that the chapter speaks specifically of Iyyov, but that his life was meant to serve as a symbol of the life of the nation as a whole.  He points to numerous parallels between the two:

³ Abarbanel reads the entire chapter in two ways, first identifying the servant with Israel, and then identifying him as Yoshiyahu specifically.

⁴ 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.

⁵ See Ibn Ezra who makes this point.

⁶  See also Yeshayahu 44:21, 45:4 and 48:20.

⁷ 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.
However, see Ibn Kaspi who says the foreigners speaking in these verses are the Assyrians.

⁸ See the descriptions, "אִישׁ מַכְאֹבוֹת וִידוּעַ חֹלִי", "נִגַּשׂ וְהוּא נַעֲנֶה", and "וַי"י חָפֵץ דַּכְּאוֹ הֶחֱלִי".

⁹ Thus, Ibn Ezra expalins that the phrase  "כֵּן מִשְׁחַת מֵאִישׁ מַרְאֵהוּ וְתֹאֲרוֹ מִבְּנֵי אָדָם" suggests that the nation was viewed as subhuman, pointing out that even in his own day, Gentiles assume that Jews have a different form than other people.  Ibn Kaspi and Shadal add that others would hide their face from Israel when they passed since they were so despised ("וּכְמַסְתֵּר פָּנִים מִמֶּנּוּ נִבְזֶה וְלֹא חֲשַׁבְנֻהוּ").

¹⁰ See also Hoil Moshe who brings both possibilities.

¹¹ Shadal questions Ibn Kaspi's reading, pointing out that the description of Israel's degradation and the contempt felt towards it by foreign nations does not accurately capture the mood during the era of the Babylonian exile. At that time, there were numerous nations under the dominion of Babylonia, and Israel's situation was not significantly different than that of many other nations.

¹² They understand this phrase specifically to mean "he will be successful", as per the usage of the word "מַשְׂכִּיל " in Shemuel I 1 18:14 ("וַיְהִי דָוִד לְכׇל דְּרָכָו מַשְׂכִּיל וַי"י עִמּוֹ").

¹³ See Hoil Moshe on verse 12 who writes that some of these promises already came true.

¹⁴ See Ibn Ezra who reads the phrase, "בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי לָרַבִּים" to mean that in Messianic times Israel will teach the Gentiles Torah.

¹⁵ See

¹⁶ 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 עַמִּי" 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.]

¹⁷ See, too, how he explains "וּכְמַסְתֵּר פָּנִים מִמֶּנּוּ" to mean that the foreign nations purposefully averted their eyes so as not to aid Israel when she was in distress.

¹⁸ 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.

¹⁹ 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.
However, see Shadal and Hoil Moshe who read them all about Israel.

²⁰ 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.

²¹ 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.

²² 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.