Difference between revisions of "The Suffering Servant in Yeshayahu 53/2/en"
Jump to navigation
Jump to search
This topic has not yet undergone editorial review
m |
m |
||
| Line 12: | Line 12: | ||
<point><b>The onlookers</b> – These are members of foreign nations who looked down upon Israel in exile and witnessed her suffering.</point> | <point><b>The onlookers</b> – These are members of foreign nations who looked down upon Israel in exile and witnessed her suffering.</point> | ||
<point><b>"נִבְזֶה וַחֲדַל אִישִׁים" – When was the servant degraded?</b> 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 physically<fn>See the descriptions, "אִישׁ מַכְאֹבוֹת וִידוּעַ חֹלִי", "נִגַּשׂ וְהוּא נַעֲנֶה", and "וַי"י חָפֵץ דַּכְּאוֹ הֶחֱלִי".</fn> and emotionally.<fn>Thus, Ibn Ezra explains 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").</fn> While most of these sources assume that the prophet is speaking of the present exile, Ibn Kaspi<fn>See also Hoil Moshe who brings both possibilities.</fn> maintains that he speaks of the Assyrian and Babylonian exiles.<fn>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 others.</fn></point> | <point><b>"נִבְזֶה וַחֲדַל אִישִׁים" – When was the servant degraded?</b> 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 physically<fn>See the descriptions, "אִישׁ מַכְאֹבוֹת וִידוּעַ חֹלִי", "נִגַּשׂ וְהוּא נַעֲנֶה", and "וַי"י חָפֵץ דַּכְּאוֹ הֶחֱלִי".</fn> and emotionally.<fn>Thus, Ibn Ezra explains 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").</fn> While most of these sources assume that the prophet is speaking of the present exile, Ibn Kaspi<fn>See also Hoil Moshe who brings both possibilities.</fn> maintains that he speaks of the Assyrian and Babylonian exiles.<fn>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 others.</fn></point> | ||
| − | <point><b>"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When will the servant be exalted?</b> These sources suggest one of<b> </b>two possibilities regarding this question (in line | + | <point><b>"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When will the servant be exalted?</b> These sources suggest one of<b> </b>two possibilities regarding this question (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 1 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 these promises already came true.</fn> It is then that Israel will take vengeance on her enemies ("כֵּן יַזֶּה גּוֹיִם רַבִּים") 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.<fn>See</fn></li> | <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 1 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 these promises already came true.</fn> It is then that Israel will take vengeance on her enemies ("כֵּן יַזֶּה גּוֹיִם רַבִּים") 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.<fn>See</fn></li> | ||
| Line 21: | Line 21: | ||
<li><b>No vicarious punishment</b> – Most of these sources suggest that the words "חֳלָיֵנוּ הוּא נָשָׂא" (and similar phrases throughout the chapter) do not connote that there was vicarious punishment.<fn>This might stem from a general discomfort with the notion of collective punishment.  Radak, for instance, opens his comments with the question, "הנה כתב יחזקאל הנביא בן לא ישא בעון האב ואב לא ישא בעון הבן כל שכן איש אחד באיש אחר וכל שכן אומה באומה אחרת". Alternatively, they are motivated by polemical concerns and a desire to distance themselves from the Christian understanding of the servant as a prefiguration of Jesus who they believe died to atone for the sins of others. See below that both Ibn Ezra and Abarbanel explicitly address and combat the Christian understanding of the chapter.</fn> </li> | <li><b>No vicarious punishment</b> – Most of these sources suggest that the words "חֳלָיֵנוּ הוּא נָשָׂא" (and similar phrases throughout the chapter) do not connote that there was vicarious punishment.<fn>This might stem from a general discomfort with the notion of collective punishment.  Radak, for instance, opens his comments with the question, "הנה כתב יחזקאל הנביא בן לא ישא בעון האב ואב לא ישא בעון הבן כל שכן איש אחד באיש אחר וכל שכן אומה באומה אחרת". Alternatively, they are motivated by polemical concerns and a desire to distance themselves from the Christian understanding of the servant as a prefiguration of Jesus who they believe died to atone for the sins of others. See below that both Ibn Ezra and Abarbanel explicitly address and combat the Christian understanding of the chapter.</fn> </li> | ||
<ul> | <ul> | ||
| − | <li><b>Mistaken assumption</b> – According to most of these commentators, 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, when the nations finally recognize their | + | <li><b>Mistaken assumption</b> – According to most of these commentators,<fn>See</fn> 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, when the nations finally recognize their wickedness and Israel's righteousness, and try to reconcile this with their prosperity and Israel's afflictions, they 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,<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 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> | <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,<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 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> | ||
| Line 43: | Line 43: | ||
<li><b>"וַחֲדַל אִישִׁים"</b> – Throughout his life, Yirmeyahu was an outsider, distanced from other people, both by command<fn>Hashem prohibits him from marrying  and from attending both a house of mourning and a house of feasting (Yirmeyahu 16).</fn> and by circumstance,<fn>His prophecies were met with resistance, leading even his family to turn on him, "גַם אַחֶיךָ וּבֵית אָבִיךָ גַּם הֵמָּה בָּגְדוּ בָךְ".</fn>  as he says, "מִפְּנֵי יָדְךָ בָּדָד יָשַׁבְתִּי" (<a href="Yirmeyahu15-10-18" data-aht="source">Yirmeyahu 15:17</a>). </li> | <li><b>"וַחֲדַל אִישִׁים"</b> – Throughout his life, Yirmeyahu was an outsider, distanced from other people, both by command<fn>Hashem prohibits him from marrying  and from attending both a house of mourning and a house of feasting (Yirmeyahu 16).</fn> and by circumstance,<fn>His prophecies were met with resistance, leading even his family to turn on him, "גַם אַחֶיךָ וּבֵית אָבִיךָ גַּם הֵמָּה בָּגְדוּ בָךְ".</fn>  as he says, "מִפְּנֵי יָדְךָ בָּדָד יָשַׁבְתִּי" (<a href="Yirmeyahu15-10-18" data-aht="source">Yirmeyahu 15:17</a>). </li> | ||
<li><b>"נִבְזֶה וְלֹא חֲשַׁבְנֻהוּ"</b>– When Yirmeyahu did interact with others, he was met with scorn, as evidenced by his complaint: "דַּע שְׂאֵתִי עָלֶיךָ חֶרְפָּה" (<a href="Yirmeyahu15-10-18" data-aht="source">Yirmeyahu 15:15</a>).</li> | <li><b>"נִבְזֶה וְלֹא חֲשַׁבְנֻהוּ"</b>– When Yirmeyahu did interact with others, he was met with scorn, as evidenced by his complaint: "דַּע שְׂאֵתִי עָלֶיךָ חֶרְפָּה" (<a href="Yirmeyahu15-10-18" data-aht="source">Yirmeyahu 15:15</a>).</li> | ||
| − | <li><b>"אִישׁ מַכְאֹבוֹת"</b> – Yirmeyahu cries to Hashem, "לָמָּה הָיָה כְאֵבִי נֶצַח" (<a href="Yirmeyahu15-10-18" data-aht="source">Yirmeyahu 15:18</a>)</li> | + | <li><b>"אִישׁ מַכְאֹבוֹת"</b> – Yirmeyahu cries to Hashem, "לָמָּה הָיָה <b>כְאֵבִי</b> נֶצַח" (<a href="Yirmeyahu15-10-18" data-aht="source">Yirmeyahu 15:18</a>)</li> |
| − | <li><b>"מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח"</b> – Yirmeyahu is imprisoned for his prophecies, as described in Yirmeyahu 32-33, 37-39: "בִּהְיֹתוֹ עָצוּר בַּחֲצַר הַמַּטָּרָה".</li> | + | <li><b>"מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח"</b> – Yirmeyahu is imprisoned for his prophecies, as described in Yirmeyahu 32-33, 37-39: "בִּהְיֹתוֹ <b>עָצוּר</b> בַּחֲצַר הַמַּטָּרָה".</li> |
<li><b>"נִגְזַר מֵאֶרֶץ חַיִּים"</b> – Yirmeyahu's opponents attempted to kill him on several occasions, saying "וְנִכְרְתֶנּוּ מֵאֶרֶץ חַיִּים" (<a href="Yirmeyahu11-19" data-aht="source">Yirmeyahu 11:19</a>)</li> | <li><b>"נִגְזַר מֵאֶרֶץ חַיִּים"</b> – Yirmeyahu's opponents attempted to kill him on several occasions, saying "וְנִכְרְתֶנּוּ מֵאֶרֶץ חַיִּים" (<a href="Yirmeyahu11-19" data-aht="source">Yirmeyahu 11:19</a>)</li> | ||
<li><b>"כַּשֶּׂה לַטֶּבַח יוּבָל"</b> – Yirmeyahu says of himself, "וַאֲנִי כְּכֶבֶשׂ אַלּוּף יוּבַל לִטְבוֹחַ" (<a href="Yirmeyahu11-19" data-aht="source">Yirmeyahu 11:19</a>).</li> | <li><b>"כַּשֶּׂה לַטֶּבַח יוּבָל"</b> – Yirmeyahu says of himself, "וַאֲנִי כְּכֶבֶשׂ אַלּוּף יוּבַל לִטְבוֹחַ" (<a href="Yirmeyahu11-19" data-aht="source">Yirmeyahu 11:19</a>).</li> | ||
| Line 50: | Line 50: | ||
<point><b>Identity of the onlookers</b> – The onlookers are members of the Children of Israel who afflicted Yirmeyahu throughout his life.</point> | <point><b>Identity of the onlookers</b> – The onlookers are members of the Children of Israel who afflicted Yirmeyahu throughout his life.</point> | ||
<point><b>"נִבְזֶה וַחֲדַל אִישִׁים" – When was the servant degraded?</b> As seen above, throughout his tenure as prophet, Yirmeyahu was demeaned, afflicted, imprisoned, and even had his life threatened.</point> | <point><b>"נִבְזֶה וַחֲדַל אִישִׁים" – When was the servant degraded?</b> As seen above, throughout his tenure as prophet, Yirmeyahu was demeaned, afflicted, imprisoned, and even had his life threatened.</point> | ||
| − | <point><b>"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When will the servant be exalted?</b> Abarbanel questions how the servant might be identified with Yirmeyahu considering that | + | <point><b>"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When will the servant be exalted?</b> Abarbanel questions how the servant might be identified with Yirmeyahu considering that there is no evidence that he was ever exalted or received any of the rewards described in the chapter.  This leads R. Saadia to reinterpret many of the seemingly problematic verses:<br/> |
<ul> | <ul> | ||
<li><b>"הִנֵּה יַשְׂכִּיל עַבְדִּי"</b> – R. Saadia understands " יַשְׂכִּיל" to mean attainment of wisdom rather than success, and assumes that the phrase refers to a past rather than future event. Hashem gave wisdom to Yirmeyahu when he first started to prophesy since he was such a youth.</li> | <li><b>"הִנֵּה יַשְׂכִּיל עַבְדִּי"</b> – R. Saadia understands " יַשְׂכִּיל" to mean attainment of wisdom rather than success, and assumes that the phrase refers to a past rather than future event. Hashem gave wisdom to Yirmeyahu when he first started to prophesy since he was such a youth.</li> | ||
| Line 58: | Line 58: | ||
<li><b>"עָלָיו יִקְפְּצוּ מְלָכִים פִּיהֶם"</b> – This refers to Nebuchadnezzar's sparing of Yirmeyahu.</li> | <li><b>"עָלָיו יִקְפְּצוּ מְלָכִים פִּיהֶם"</b> – This refers to Nebuchadnezzar's sparing of Yirmeyahu.</li> | ||
<li><b>"יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים וְחֵפֶץ י"י בְּיָדוֹ יִצְלָח"</b> – 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.</li> | <li><b>"יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים וְחֵפֶץ י"י בְּיָדוֹ יִצְלָח"</b> – 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.</li> | ||
| − | <li><b>"לָכֵן אֲחַלֶּק לוֹ בָרַבִּים וְאֶת עֲצוּמִים יְחַלֵּק שָׁלָל"</b> – 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.<fn>He points to the verse, "וְהָיְתָה לּוֹ נַפְשׁוֹ לְשָׁלָל" (Yirmeyahu 21:9) as evidence that life might be referred to as "שָׁלָל".  Ibn Ezra, however, cites R. Saadia as saying that "וְאֶת עֲצוּמִים יְחַלֵּק שָׁלָל" refers to the presents that | + | <li><b>"לָכֵן אֲחַלֶּק לוֹ בָרַבִּים וְאֶת עֲצוּמִים יְחַלֵּק שָׁלָל"</b> – 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.<fn>He points to the verse, "וְהָיְתָה לּוֹ נַפְשׁוֹ לְשָׁלָל" (Yirmeyahu 21:9) as evidence that life might be referred to as "שָׁלָל".  Ibn Ezra, however, cites R. Saadia as saying that "וְאֶת עֲצוּמִים יְחַלֵּק שָׁלָל" refers to the presents that Yirmeyahu received form the Babylonian captain after the exile (Yirmeyahu 40:5). [Since the extant commentary of R. Saadia on the chapter is fragmented, it is possible that this interpretation is brought as a second understanding of the verse in one of the missing sections.]</fn></li> |
</ul></point> | </ul></point> | ||
<point><b>"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment?</b><ul> | <point><b>"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment?</b><ul> | ||
| Line 65: | Line 65: | ||
</ul></point> | </ul></point> | ||
<point><b>"מוּסַר שְׁלוֹמֵנוּ עָלָיו וּבַחֲבֻרָתוֹ נִרְפָּא לָנוּ"</b> – R"E of Beaugency suggests that the people were saying that while Yirmeyahu was distressed at the sinful state of the nation, they carried on as if nothing was amiss, saying "שלום יהיה לנו".  Due to the encouraging messages of the false prophets, they thought they were "cured" and healthy, with nothing to fear.<fn>See Yirmeyahu's speech about false prophets in Yirmeyahu 8:11, "וַיְרַפּוּ אֶת שֶׁבֶר בַּת עַמִּי עַל נְקַלָּה לֵאמֹר שָׁלוֹם שָׁלוֹם וְאֵין שָׁלוֹם".</fn></point> | <point><b>"מוּסַר שְׁלוֹמֵנוּ עָלָיו וּבַחֲבֻרָתוֹ נִרְפָּא לָנוּ"</b> – R"E of Beaugency suggests that the people were saying that while Yirmeyahu was distressed at the sinful state of the nation, they carried on as if nothing was amiss, saying "שלום יהיה לנו".  Due to the encouraging messages of the false prophets, they thought they were "cured" and healthy, with nothing to fear.<fn>See Yirmeyahu's speech about false prophets in Yirmeyahu 8:11, "וַיְרַפּוּ אֶת שֶׁבֶר בַּת עַמִּי עַל נְקַלָּה לֵאמֹר שָׁלוֹם שָׁלוֹם וְאֵין שָׁלוֹם".</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. | + | <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>Regardless, though, according to R. Saadia there would not have been a problem with Yirmeyahu dying and then later receiving rewards and approbation by others since he understands all such verses to refer either to events early in Yirmeyahu's career or to rewards in the Next World.</fn></point> |
| − | <point><b>Context of the | + | <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 propehcies 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>Polemics</b></point> | ||
</opinion> | </opinion> | ||
<opinion>King | <opinion>King | ||
| Line 85: | Line 86: | ||
<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>,<fn>The Targum explains the first verse in this manner, but then has the following verses refer to Israel as a whole.</fn> <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> explaining the Midrash,<fn>Rambanhimself identifies the suffering servant as Israel, as he argued in the disputation with Pablo Christiani.  In his commentary, he speaks from the perspective of 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>, R"S Astruc</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>,<fn>The Targum explains the first verse in this manner, but then has the following verses refer to Israel as a whole.</fn> <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> explaining the Midrash,<fn>Rambanhimself identifies the suffering servant as Israel, as he argued in the disputation with Pablo Christiani.  In his commentary, he speaks from the perspective of 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>, R"S Astruc</mekorot> | ||
| − | <point><b>"נִבְזֶה וַחֲדַל אִישִׁים" – When | + | <point><b>Mashiach as "עבד"</b> – Yefet suggests that the Mashiach is referred to as a servant of Hashem since his ancestor, David, merited the same title, "מָ֭צָאתִי דָּוִ֣ד עַבְדִּ֑י בְּשֶׁ֖מֶן קׇדְשִׁ֣י מְשַׁחְתִּֽיו" (Tehillim 89:21).</point> |
| + | <point><b>Identity of the onlookers</b></point> | ||
| + | <point><b>"נִבְזֶה וַחֲדַל אִישִׁים" – When will the Mashiach be degraded?</b><ul> | ||
<li>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.</li> | <li>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.</li> | ||
<li>Yefet, in contrast, suggests 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.</li> | <li>Yefet, in contrast, suggests 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.</li> | ||
</ul></point> | </ul></point> | ||
| − | <point><b>"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When will he be exalted?</b></point> | + | <point><b>"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When will he be exalted?</b> After the Mashiach ascends his throne and is recognized by all, he weill be exalted</point> |
<point><b>"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment?</b></point> | <point><b>"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment?</b></point> | ||
<point><b>"כִּי נִגְזַר מֵאֶרֶץ חַיִּים"</b></point> | <point><b>"כִּי נִגְזַר מֵאֶרֶץ חַיִּים"</b></point> | ||
Version as of 04:51, 23 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
The onlookers – These are members of foreign nations who looked down upon Israel in exile and witnessed her suffering.
"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 (in line with their positions above):
- 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") and be blessed with long life ("יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים").13 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.14 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.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 differ regarding whether or not this verse implies vicarious punishment, and if not, what it means instead:
- No vicarious punishment – Most of these sources suggest that the words "חֳלָיֵנוּ הוּא נָשָׂא" (and similar phrases throughout the chapter) do not connote that there was vicarious punishment.16
- Mistaken assumption – According to most of these commentators,17 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, when the nations finally recognize their wickedness and Israel's righteousness, and try to reconcile this with their prosperity and Israel's afflictions, they 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,19 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.20
- 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 can cross national borders.
"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.21 This, however, creates no difficulty with his later receiving rewards in this world since the servant is identified with the nation rather than an individual. Though many individuals throughout history died by enemy hands, the nation as a whole will survive, bear fruit, and be esteemed by others.
Polemics
Other occurrences – Though this position could theoretically identify all the chapters as referring to Israel, not all commentators do,22 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
Yirmeyahu
Sources:Opinion cited in R. Yehuda ibn Balaam, R. Saadia cited in Ibn Ezra, R. Eliezer of Beaugency,
Identity of the servant – Both R. Saadia and R"E of Beaugency suggest that the description of the servant might apply to almost any prophet.23 However, R. Saadia concludes that it most likely refers to Yirmeyahu, pointing to the many parallels to his life in particular:
- "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, 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).
Identity of the onlookers – The onlookers are members of the Children of Israel who afflicted Yirmeyahu throughout his life.
"נִבְזֶה וַחֲדַל אִישִׁים" – When was the servant degraded? As seen above, throughout his tenure as prophet, Yirmeyahu was demeaned, afflicted, imprisoned, and even had his life threatened.
"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When will the servant be exalted? Abarbanel questions how the servant might be identified with Yirmeyahu considering that there is no evidence that he was ever exalted or received any of the rewards described in the chapter. This leads R. Saadia to reinterpret many of the seemingly problematic verses:
- "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 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".
- "מִי הֶאֱמִין לִשְׁמֻעָתֵנוּ וּזְרוֹעַ י"י עַל מִי נִגְלָתָה" – This, too, refers to an event which took place early in Yirmeyahu's career, when people were surprised that Hashem had given prophecy to such a young child
- "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.
- "עָלָיו יִקְפְּצוּ מְלָכִים פִּיהֶם" – This refers to Nebuchadnezzar's sparing of Yirmeyahu.
- "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.27
"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment?
- According to R. Eliezer of Beaugency28 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 nation due to their evil deeds.29
- R. Saadia also raises the possibility that Hashem did truly afflict Yirmeyahu so that he would earn merit to pray for Israel and attain atonement for their sins.30 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.]
"מוּסַר שְׁלוֹמֵנוּ עָלָיו וּבַחֲבֻרָתוֹ נִרְפָּא לָנוּ" – R"E of Beaugency suggests that the people were saying that while Yirmeyahu was distressed at the sinful state of the nation, they carried on as if nothing was amiss, saying "שלום יהיה לנו". Due to the encouraging messages of the false prophets, they thought they were "cured" and healthy, with nothing to fear.31
"כִּי נִגְזַר מֵאֶרֶץ חַיִּים" – 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.32
Context of the prophecy – Ibn Ezra questions why Yeshayahu would be speaking of Yirmeyahu's travails in the midst of a series of chapters which are filled with propehcies of consolation to the nation as a whole.33
Polemics
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.34
- 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
Mashiach
Sources:Targum Yonatan,35 Bavli Sanhedrin, Tanchuma, Pesikta, Yefet b. Eli the Karaite, Ramban explaining the Midrash,36 Yalkut Shimoni, R"S Astruc
Mashiach as "עבד" – Yefet suggests that the Mashiach is referred to as a servant of Hashem since his ancestor, David, merited the same title, "מָ֭צָאתִי דָּוִ֣ד עַבְדִּ֑י בְּשֶׁ֖מֶן קׇדְשִׁ֣י מְשַׁחְתִּֽיו" (Tehillim 89:21).
Identity of the onlookers
"נִבְזֶה וַחֲדַל אִישִׁים" – When will the Mashiach be degraded?
- 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.
- Yefet, in contrast, suggests 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.
"הִנֵּה יַשְׂכִּיל עַבְדִּי" – When will he be exalted? After the Mashiach ascends his throne and is recognized by all, he weill be exalted
"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment?
"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.
