Difference between revisions of "The Suffering Servant in Yeshayahu 53/2/en"
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<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.</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.</li> | ||
</ul></point> | </ul></point> | ||
− | <point><b>The Onlookers</b></point> | + | <point><b>The Onlookers</b> – These are members of foreign nations who witnessed Israel's degradation in exile, and will see her success in the future</point> |
<point><b>"חֳלָיֵנוּ הוּא נָשָׂא"</b> – These sources offer a  variety of approaches to the question of how it is just that Israel suffer for the sins of other nations:<br/> | <point><b>"חֳלָיֵנוּ הוּא נָשָׂא"</b> – These sources offer a  variety of approaches to the question of how it is just that Israel suffer for the sins of other nations:<br/> | ||
<ul> | <ul> | ||
− | <li><b>Mistaken assumption</b> – According to most of these commentators the words "חֳלָיֵנוּ הוּא נָשָׂא" (and similar phrases throughout the chapter) represent the perspective of the other nations, but are not a description of fact | + | <li><b>Mistaken assumption</b> – According to most of these commentators the words "חֳלָיֵנוּ הוּא נָשָׂא" (and similar phrases throughout the chapter) 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> as Israel really suffered only 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.</li> |
<li><b>Admission of guilt</b> – 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,<fn>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.</fn> referring to  Israel's afflictions as "<b>our</b> 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.<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> | <li><b>Admission of guilt</b> – 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,<fn>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.</fn> referring to  Israel's afflictions as "<b>our</b> 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.<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> | ||
− | <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, even on the national level. All of humanity is one body, and Israel is its heart.  | + | <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, 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 (פקד עון אבות) or even among members of the same nation, but that it crosses national borders.</li> |
</ul></point> | </ul></point> | ||
− | <point><b>Vicarious punishment?</b> These sources differ in their general approach to vicarious | + | <point><b>Vicarious punishment?</b> These sources differ in their general approach to vicarious punishment:</point> |
− | <point><b>"כִּי נִגְזַר מֵאֶרֶץ חַיִּים"</b> – Rashi | + | <point><b>"כִּי נִגְזַר מֵאֶרֶץ חַיִּים"</b> – Rashi, Radak, and Ibn Kaspi claim that this verse speaks not of death, but of exile. The nation was cut off from the land of Israel, an "אֶרֶץ חַיִּים".</point> |
− | <point><b>"וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ"</b> – According to Rashi | + | <point><b>"וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ"</b> – According to all these sources this verse speaks of the servant's actual death. This, however, creates no difficulty with his later receiving rewards (and need not assume resurrection) since the servant is idetified with teh nation artehr than an indiviudla.wth his receiving rewards after death.   Rashi maintians 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 wicked when they were in fact innocent, while Shadal more simply holds that it speaks of ignoble burials, like those given to sinners.</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/> | ||
<ul> | <ul> |
Version as of 07:58, 18 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,2 Abarbanel #1,3 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.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 experiences in exile, where they suffered extensively at the hands of their oppressors, both physically7 and emotionally.8 While most of these sources assume that the prophet is speaking of the present exile, Ibn Kaspi9 maintains that he speaks of the Assyrian and Babylonian exiles.10
"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When will the servant be exalted? These sources suggest one of two possibilities regarding this question:
- Messianic times – Most of these sources suggest that all the verses which speak of the servant's improved status11 refer to the End of Days.12 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.13 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.14
- Second Temple Period – Ibn Kaspi, in contrast, asserts that the verses refer to the Second Temple Period when the nation returned to Israel.
The Onlookers – These are members of foreign nations who witnessed Israel's degradation in exile, and will see her success in the future
"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 throughout the chapter) represent the perspective of the other nations, but are not a description of fact,15 as Israel really suffered only 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,16 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.17
- 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. 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 (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 punishment:
"כִּי נִגְזַר מֵאֶרֶץ חַיִּים" – Rashi, Radak, and Ibn Kaspi claim that this verse speaks not of death, but of exile. The nation was cut off from the land of Israel, an "אֶרֶץ חַיִּים".
"וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ" – According to all these sources this verse speaks of the servant's actual death. This, however, creates no difficulty with his later receiving rewards (and need not assume resurrection) since the servant is idetified with teh nation artehr than an indiviudla.wth his receiving rewards after death. Rashi maintians 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 wicked when they were in fact innocent, while Shadal more simply holds that it speaks of ignoble burials, like those given to sinners.
Other occurrences – Though this position could theoretically identify all the chapters as referring to Israel, not all commentators do,18 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 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.19
- 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.20
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,21 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.