The Suffering Servant in Yeshayahu 53/2/he

העבד המיוסר בישעיהו נ"ג

גישות פרשניות

עם ישראל

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:
העבד מייצג את עם ישראל כולו ולא אדם יחיד כלשהו. הפרק רומז גם לסבלו של העם בגלות וגם לגמולו הסופי. עמדה זו מחולקת לחלוקות משנה לפי הדרך בה ההקבלה לישראל מבוטאת.

הקבלה ישירה

There is a direct parallel between the suffering servant and the nation of Israel.
ישנה הקבלה ישירה בין סבלו של העבד ולעם ישראל

מקורות:במדבר רבהי"ג:ב'אודות במדבר רבה,¹ רש"יישעיהו נ"ב:י"ג-י"דישעיהו נ"גאודות ר' שלמה יצחקי,² ר' יוסף קראישעיהו נ"ב:י"גישעיהו נ"ג:א'-י"באודות ר' יוסף קרא, כוזריב':ל"ד-ל"חאודות ר' יהודה הלוי, אבן עזראישעיהו נ"ב:י"ג-י"דישעיהו נ"גאודות ר' אברהם אבן עזרא, רד"קישעיהו נ"ב:י"ג-י"דישעיהו נ"גאודות ר' דוד קמחי, ר' יוסף אבן כספיישעיהו נ"ב:י"ג-ט"ואודות ר' יוסף אבן כספי, אברבנאל #‏1‏ישעיהו נ"ב:י"גאודות ר' יצחק אברבנאל,³ שד"לישעיהו מ"ב:א'ישעיהו מ"ט:א',ג',ז'ישעיהו נ"ב:י"ג-ט"וישעיהו נ"גאודות ר' שמואל דוד לוצאטו, הואיל משהישעיהו מ"בישעיהו מ"ט:א'ישעיהו נ"ב:י"ג-י"דישעיהו נ"גאודות ר' משה יצחק אשכנזי

Identity of the servant
זהותו של העבד – According to this approach, the servant is the nation of Israel.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 
על פי גישה זאת, העבד הוא עם ישראל.⁷ קריאה זו מתאימה להקשר הרחב, מאחר ששתי הנבואות הסמוכות (לפני ואחרי) מדברות על ישראל.⁸ בנוסף לכך, לכל אורך ישעיהו, המונח "עבדי" מתייחס לעתים קרובות לאומה. ראו למשל  "אַל תִּירָא עַבְדִּי יַעֲקֹב" (44:2), ו-"עַבְדִּי אָתָּה יִשְׂרָאֵל" ‎(49:3). 

The onlookers – These are members of foreign nations who looked down upon Israel in exile and witnessed her suffering.

The servant's degradation – 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 physically⁹ and emotionally.¹⁰ While most of these sources assume that the prophet is speaking of the present exile, Ibn Kaspi¹¹ maintains that he speaks of the Assyrian and Babylonian exiles.¹²

The servant's exaltation – These sources suggest one of two possibilities regarding the timing of the servant's reward (in line with their positions above):

• Messianic times – Most of the sources suggest that all the verses which speak of the servant's improved status¹³ refer to the End of Days.¹⁴ It is then that Israel will take vengeance on her enemies ("כֵּן יַזֶּה גּוֹיִם רַבִּים")¹⁵ and be blessed with long life ("יִרְאֶה זֶרַע יַאֲרִיךְ יָמִים").¹⁶ 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.¹⁷ 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 בני הנכר והסריסים בישעיהו נ"ו.

"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment? These sources differ regarding whether or not this and similar verses imply vicarious punishment, and whether Israel really suffered "עַל לֹא חָמָס עָשָׂה"‎:¹⁸

• No vicarious punishment – Most of these sources suggest that the verses do not connote that there was vicarious punishment.¹⁹ 
• Mistaken assumption – Radak claims that the various phrases represent the perspective of the other nations, but are not a description of fact.²⁰ 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.²¹
• 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,²² 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 האם ה' פֹּקֵד עֲוֹן אָבֹת עַל בָּנִים?, ענישה קולקטיבית, וצדיק ורע לו.

"כִּי נִגְזַר מֵאֶרֶץ חַיִּים" / "וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ" – Rashi, Radak, and Ibn Kaspi claim that the phrase "כִּי נִגְזַר מֵאֶרֶץ חַיִּים" speaks not of death, but of exile. The nation was cut off from the land of Israel, an "אֶרֶץ חַיִּים".  In contrast, almost all the sources assume that the phrase "וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ" does imply actual death, though they differ in the exact understanding of the phrase:

• 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.

Rewards after death – According to this position, the fact the the servant died 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 – Ibn Ezra, Ibn Kaspi, and Abarbanel all open their commentaries with explicit refutations of Christian claims regarding the chapter.  A desire to distance themselves as much as possible from such a reading might have partially influenced this alternative identification of the servant.²³ If the servant is the entire nation, and not just an individual, it will be hard to identify him as Jesus.

Explaining suffering – It is possible that in addition to the textual and polemical motivations for identifying the servant with Israel, there is also a theological one – the need to find an explanation for Israel's extensive suffering in exile.  This interpretation of the chapter provides consolation to the oppressed throughout the generations.

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.

מקורות:ר' אליעזר אשכנזימעשי ה', מעשי תורה מ'אודות ר' אליעזר אשכנזי

Parallels to Iyyov – R"E Ashkenazi points to numerous parallels between the depiction of Iyyov and the servant, as summarized in the following chart:

EN/HEע/E

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

The analogy – The Servant/Iyyov suffered terribly but is rewarded afterwards.  So, too, Israel suffers in exile, but will ultimately be rewarded in Messianic times.

Context of R. Asheknazi's comments – R"E Ashkenazi discusses our passage in his commentary on Parashat Ha'azinu.  He notes Chazal's statement that Moshe wrote "his book" (which R. Ashekneazi equates with Ha'azinu), Parashat Bila'am, and Sefer Iyyov and suggests that all three revolve around the same themes – the question of theodicy and the ultimate rewards of the Messianic Age.²⁴ This section of Yeshayahu raises the same issues and thus presents Iyyov (analogous to the nation) as a suffering servant who is to be compensated at the End of Days.

"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment? 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.

Polemics – R"E Ashkenazi writes explicitly that the reason he embarked on such a lengthy tangent to explain the passage in Yeshayahu²⁵ was to combat those "who expound upon it according to their faith".

Explaining suffering – According to R"E Ashkenazi the chapter addresses the difficult issue of theodicy, providing comfort to the suffering nation.

מנהיג ישראל

The servant is identified with one of the leaders of the nation, possibly Yirmeyahu, Chizkiyahu, or Yoshiyahu.

ירמיהו

The chapter describes Yirmeyahu's travails throughout his tenure as prophet and his compensation in the World to Come.

מקורות:דעה המובאת ע"י ר' יהודה אבן בלעםישעיהו נ"ג:י"באודות ר' יהודה אבן בלעם, ר' סעדיה גאוןפירוש ישעיהו נ"ב:י"ג-נ"ג:י"באודות ר' סעדיה גאון המובא באבן עזראישעיהו נ"ב:י"ג-י"דישעיהו נ"גאודות ר' אברהם אבן עזרא, ר' אליעזר מבלגנציישעיהו נ"ב:י"גישעיהו נ"ג:ד'-י"אאודות ר' אליעזר מבלגנצי

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. 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 command²⁶ and by circumstance,²⁷ 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" (ירמיהו י"א:י"ט).
• "כַּשֶּׂה לַטֶּבַח יוּבָל" – Yirmeyahu says of himself, "וַאֲנִי כְּכֶבֶשׂ אַלּוּף יוּבַל לִטְבוֹחַ" (ירמיהו י"א:י"ט).

Identity of the onlookers – The onlookers are members of the Children of Israel who afflicted Yirmeyahu throughout his life.

Degradation of the servant – As seen above, throughout his tenure as prophet, Yirmeyahu was demeaned, afflicted, imprisoned, and even had his life threatened, making him an apt choice for the suffering servant.

Exaltation of the servant – אברבנאלישעיהו נ"ב:י"גאודות ר' יצחק אברבנאל 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.  It is perhaps this issue which 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 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,²⁸ 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.²⁹
• "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.³⁰

"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment?

• No vicarious punishment – According to R. Eliezer of Beaugency³¹ 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 nation³² due to their evil deeds.³³
• 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.³⁴  This is not unjust, as Yirmeyahu would be compensated for any suffering in the Next World.  [See 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, while Yirmeyahu stressed, they thought they were "cured" and healthy, with nothing to fear.³⁵

"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.³⁶

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 prophecies of consolation to the nation as a whole.³⁷

חזקיהו

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.

מקורות:בבלי סוטהבבלי סוטה י"ד.אודות הבבלי, ר' משה אבן ג'קטילה המצוטט בר' יהודה אבן בלעםישעיהו נ"ג:י"באודות ר' יהודה אבן בלעם, ר' סעדיה אבן דנאן,³⁸ דעה המובאת ע"י ר' אליעזר אשכנזי 

Chizkiyahu as an "עבד ה'" – In Divrei HaYamim II 32:16, Chizkiyahu is explicitly referred to as a servant of Hashem, "וְעַל יְחִזְקִיָּהוּ עַבְדּוֹ". Perhaps he merited the title due to his bringing the nation back to service of Hashem.

Descriptions of degradation – Ibn Balaam questions this approach, noting that from Sefer Melakhim one does not get the impression that Chizkiyahu suffered unduly, or that he was despised and degraded. These sources respond that the verses refer to the traumas experienced by Chizkiyahu due to Achaz, Sancheriv, and his illness:

• 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 63bסנהדרין ס"ג:אודות הבבלי).
• Suffered from Sancheriv – He further explains that Chizkiyahu was despised and mocked ("נִבְזֶה וְלֹא חֲשַׁבְנֻהוּ") not by his brethren but by Sancheriv and Ravshakeh,³⁹ 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.⁴⁰  He endured Ravshakeh's mocking in silence ("וְלֹא יִפְתַּח פִּיו")⁴¹ and prepared himself for death ("כַּשֶּׂה לַטֶּבַח יוּבָל") at their hands.⁴²
• 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 מלכים ב כ'.

The servant's exaltation – These sources suggest that the verses describing the servant's exaltation, taking vengeance on his enemies, sharing of booty and astonishing of onlookers all refer to the defeat of Sancheriv.  In the wake of the battle, Chizkiyahu was lauded by all: "וַיִּנַּשֵּׂא לְעֵינֵי כׇל הַגּוֹיִם מֵאַחֲרֵי כֵן" (Divrei haYamim II 32:23). The blessing of long life at the end of the chapter, in contrast, might refer to the fifteen extra years Chizkiyahu was granted after his illness.

"חֳלָיֵנוּ הוּא נָשָׂא" – Ibn Danan explains that Chizkiyahu bore the sickness of the nation, in the sense that he spared them distress over the Assyrian invasion.  Despite his own worries, Chizkiyahu encouraged the people and boosted their morale so that they did not fear, thus bearing their stress and sickness himself.

"וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ מְדֻכָּא מֵעֲוֺנֹתֵינוּ... וּבַחֲבֻרָתוֹ נִרְפָּא לָנוּ"

• 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.⁴³  The people were cured by "associating with him" (בַחֲבֻרָתוֹ),⁴⁴ i.e. by his reformation and bringing them back to Hashem.⁴⁵ The phrase "וַי"י הִפְגִּיעַ בּוֹ אֵת עֲוֺן כֻּלָּנוּ", also does not imply that Chizkiyahu suffered vicariously, but rather that Hashem accepted (הִפְגִּיעַ)⁴⁶ 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.

Did the servant die? As Chizkiyahu did not die from either his sickness or his enemies, these sources reinterpret the phrases which might imply otherwise:

• "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.

Context of the prophecy – As numerous prophecies in the Book of Yeshayahu refer to Chizkiyahu and the defeat of Sancheriv, it is not surprising that this chapter, too, might speak of them.

Polemics – It is possible that this position's identification of the servant with Chizkiyahu is partially motivated by a desire to offer an alternative to the Christian reading of the chapter.

יאשיהו

Yeshayahu laments Yoshiyahu's untimely and undeserving death at the hands of Paroh Necho.

מקורות:אברבנאל #‏2‏ישעיהו נ"ב:י"גישעיהו נ"ג:י"באודות ר' יצחק אברבנאל⁴⁷

Who is the servant? Abarbanel reads the chapter as referring to Yoshiyahu, one of the few historical figures of the period of whom it could be said that he died "עַל לֹא חָמָס עָשָׂה". He is called a "servant of Hashem" since he reformed the nation, cleansing it of idolatry.

Biblical parallels – Abarbanel points to the laments in Eikhah 4:20, "רוּחַ אַפֵּינוּ מְשִׁיחַ י"י נִלְכַּד בִּשְׁחִיתוֹתָם" and Yeshayahu 57:1 "הַצַּדִּיק אָבָד וְאֵין אִישׁ שָׂם עַל לֵב" as also referring to Yoshiyahu, a righteous person who was taken due to the corruption of others.⁴⁸

Identity of the onlookers – According to Abarbanel, the onlookers are members of Israel who are shocked by the loss of their leader and lament the injustice of his death.

Descriptions of degradation – As it is difficult to see when Yoshiyahu was despised or degraded, Abarbanel suggests that only some of these verses refer to Yoshiyahu, while others speak of Paroh Necho who killed him.  Thus, the descriptions of the servant's marred face ("מִשְׁחַת מֵאִישׁ מַרְאֵהוּ", "לֹא תֹאַר לוֹ וְלֹא הָדָר") refer to Yoshiyahu at the moment of death, when fear and anguish removed his former glory.  Yet, the depiction of a despised and ignored person ("נִבְזֶה וְלֹא חֲשַׁבְנֻהוּ") refer to the Egyptian king⁴⁹.

"כִּי נִגְזַר מֵאֶרֶץ חַיִּים" / "וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ" – These verses refer to Yoshiyahu's actual death, when Hashem used the wicked as a tool to kill him.

Description of exaltation – Since Abarbanel assumes that Yoshiyahu died, he must reinterpret the phrases that imply that he was later exalted or received rewards for his suffering.

• "יַשְׂכִּיל עַבְדִּי" – Abarbanel assumes that "יַשְׂכִּיל" refers not to the future successes of the servant, but to a past event: that Yoshiyahu learned⁵⁰ 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.⁵¹
• "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.

"חֳלָיֵנוּ הוּא נָשָׂא" / "וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ"– Vicarious punishment? Abarbanel maintains that Yoshiyahu did die only due to the sins of his generation, suffering in their stead.⁵² Hashem Himself justifies this when He explains to the nation that Yoshiyahu will be rewarded and compensated in the Next World (verses 10-12).

"מוּסַר שְׁלוֹמֵנוּ עָלָיו וּבַחֲבֻרָתוֹ נִרְפָּא לָנוּ" – Abarbanel explains that with Yoshiyahu's death, peace was removed (מוּסַר שְׁלוֹמֵנוּ) from Israel,⁵³ whereas in his life, when Yoshiyahu was joined to the nation (וּבַחֲבֻרָתוֹ), he had served to "cure" them, defending and protecting his people.

Context of prophecy – Abarbanel notes that a prophecy about Yoshiyahu would seem to be out of place in this section of the book, which deals with the future redemption, but points out that many of the prophecies are not found in any particular order.

Polemics – As mentioned above, Abarbanel opens his commentary by refuting Christian claims. However, it is possible that his choice to read the chapter as referring to Yoshiyahu in particular is independent of the polemic. [After all, he chooses a figure who he assumes does die to atone for others, rather than re-explaining such verses.]

"צדיק ורע לו" – According to Abarbanel, the main focus of the chapter is the question of why righteous people sometimes suffer or die for no sin of their own.

משיח

Hashem's servant is the Mashiach.

מקורות:תרגום יונתןישעיהו נ"ב:י"ג-ט"וישעיהו נ"גאודות תרגום יונתן (נביאים),⁵⁴ בבלי סנהדריןבבלי סנהדרין צ"ח.סנהדרין צ"ח:אודות הבבלי, רות רבהה':ו'אודות רות רבה, תנחומאתולדת י"דאודות התנחומא, יפת בן עלי הקראי, לקח טובבמדבר כ"ד:ז'אודות ר' טוביה בן אליעזר, רמב"ןישעיהו נ"ב:י"ג-י"דישעיהו נ"גספר הוויכוח כ"ה-כ"חאודות ר' משה בן נחמן בהסבר דעת המדרש,⁵⁵ ילקוט שמעונינ"ך תר"כאודות ילקוט שמעוני, ר' שלמה אסטרוקישעיהו נ"בישעיהו נ"גאודות ר' שלמה אסטרוק⁵⁶

Mashiach as "עבד ה'‏" – The Mashiach might be referred to as "a servant of Hashem" because he is to be Hashem's ultimate servant, bringing the final redemption.⁵⁷

Identity of the onlookers – The onlookers might be members of either Israel or other nations (or a combination of the two).

Descriptions of degradation – Abarbanel questions this approach, asking how it is possible to describe the Mashiach as despised and stricken with suffering, if the Mashiach is to be exalted and successful?  These sources respond in a variety of ways:

• Yefet disagrees with Abarbanel's basic assumption that the Mashiach will be exalted from the very beginning, claiming that 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 similarly 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".⁵⁸  According to פסיקתא רבתיל"זאודות פסיקתא רבתי this Mashiach is to be mocked by foreigners and physically suffer, matching the depiction here: "ישׁ מַכְאֹבוֹת וִידוּעַ חֹלִי... נִבְזֶה וְלֹא חֲשַׁבְנֻהוּ".‎⁵⁹‎ According to בבלי סוכה נ"ב.בבלי סוכה נ"ב.אודות הבבלי, moreover, he is eventually to die at the hand of his enemies (in line with the depiction here: "כִּי נִגְזַר מֵאֶרֶץ חַיִּים").

Descriptions of exaltation – After the Mashiach ascends his throne and is recognized by all, he we will be exalted ("יַשְׂכִּיל עַבְדִּי יָרוּם וְנִשָּׂא וְגָבַהּ מְאֹד"),⁶⁰ take vengeance on enemies ("יַזֶּה גּוֹיִם רַבִּים"), and frighten kings into silence ("עָלָיו יִקְפְּצוּ מְלָכִים פִּיהֶם").  He will recognize the righteous to redeem them ("בְּדַעְתּוֹ יַצְדִּיק צַדִּיק") and rule over all the nations who will become his portion ("לָכֵן אֲחַלֶּק לוֹ בָרַבִּים"). Finally, he will be rewarded to reap the booty from the wars of Gog and Magog ("אֶת עֲצוּמִים יְחַלֵּק שָׁלָל") .

"חֳלָיֵנוּ הוּא נָשָׂא" – Vicarious punishment?

• 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.⁶¹
• 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.]

"כִּי נִגְזַר מֵאֶרֶץ חַיִּים" – These sources dispute whether this verse implies that the Mashiach died:

• Did not die – According to Ramban, these verses mean only that the Mashiach was willing to die to fulfill his task.⁶²  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 ("וַיִּתֵּן אֶת רְשָׁעִים קִבְרוֹ").
• Died – If the verses refer to Mashiach b. Yosef, in contrast, the Mashiach did actually die at the hands of his opponents. 

Rewards after death? As Ramban maintains that the verses never mean to imply that the servant died, there is obviously no difficulty in his being exalted by onlookers later. If the chapter speaks of both Mashiach. b. Yosef and Mashiach b. David, this is also not an issue. The individual who died (Mashiach. b. Yosef) is not the same person (Mashiach. b. David) who is to receive the accolades and rewards described in the chapter.⁶³

Larger context – Many of the surrounding prophecies have been explained to refer to Messianic times, supporting the idea that this chapter, too, speaks of the Mashiach.

Polemics – Ibn Kaspi (as cited by Ibn Danan) attacks those who take this approach, saying that in so doing they make room for Christian claims.

Varying understandings of the Messianic era – Both the variations of this approach and the positions which question it are influenced by their individual conceptions of the Messianic era. Will there be both a Mashiach from Yosef and a Mashiach from David? How will their roles compare?  Is it possible that the Mashiach will begin his tenure as a downtrodden figure, or will he be recognized and exalted from the beginning? Will the era be totally miraculous, or will the Mashiach need to fight and negotiate with foreign leaders to return Israel to her land?

¹ It should be noted that already in the third century, the Christian theologian, Origen, attests that the Jews of his day identify the servant of Yeshayahu 53 with the nation of Israel.  He writes, "Now I remember that, on one occasion, at a disputation held with certain Jews who were reckoned wise men, I quoted these prophecies; to which my Jewish opponent replied that these predictions bore reference to the whole people, regarded as one individual, and as being in a state of dispersion and suffering, in order that many proselytes might be gained, on account of the dispersion of the Jews among numerous heathen nations." (Against Celsus, Book 1:55)

² Rashi maintains that the servant refers specifically to the righteous among the nation.

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

⁴ Some 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 יש התמהים כיצד יכול העבד להיות ישראל אם המילה "עַבְדִּי" היא בצורת היחיד. ניתן לענות ולומר שהפסוק מדבר על האומה בכללותה, מה שהופך אותה לישות יחידה. במקום זאת, אבן-עזרא מפרש שהפסוק מכוון לכל אדם יחיד שעובד את ה'.

⁸ ראו את האבן-עזרא שמציין את הנקודה הזאת.

⁹ See the descriptions, "אִישׁ מַכְאֹבוֹת וִידוּעַ חֹלִי", "נִגַּשׂ וְהוּא נַעֲנֶה", and "וַי"י חָפֵץ דַּכְּאוֹ הֶחֱלִי".

¹⁰ Thus, Ibn Ezra explains that the phrase "כֵּן מִשְׁחַת מֵאִישׁ מַרְאֵהוּ וְתֹאֲרוֹ מִבְּנֵי אָדָם" implies 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").

¹¹ See also Hoil Moshe who brings both possibilities.

¹² 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.

¹³ 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").

¹⁴ See Hoil Moshe on verse 12 who writes that some of the promises of this future redemption have even already been fulfilled.

¹⁵ 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.

¹⁶ 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").

¹⁷ See Ibn Ezra who reads the phrase, "בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי לָרַבִּים" to mean that in Messianic times Israel will teach the Gentiles Torah.

¹⁸ Some question how it is possible to say that Israel was totally innocent in exile and did not deserve any of her suffering.

¹⁹ 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, the commentators 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 Ibn Ezra, Ibn Kaspi, and Abarbanel all explicitly address and combat the Christian understanding of the chapter.

²⁰ 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.]

²¹ 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.

²² 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.

²³ Ibn Kaspi is perhaps most explicit about this motive.  He is cited by Ibn Danan as saying that anyone who explains the chapter as pertaining to even our Mashiach paves the way for heretics to identify the servant as Jesus. [Ibn Danan disagrees, pointing out that the Messianic understanding of the chapter has deep roots in traditional exegesis and should not be ignored.]

²⁴ While the book of Iyyov raises the question of why the righteous suffer while the wicked prosper, Parashat Ha'azinu and Bilaam's prophecy provide the answer: that ultimately true justice will be meted out at the End of Days.

²⁵ See above note that his explanation of the passage is found in the middle of his commentary to Parashat Ha'azinu.

²⁶ Hashem prohibits him from marrying and from attending both a house of mourning and a house of feasting (Yirmeyahu 16).

²⁷ His prophecies were met with resistance, leading even his family to turn on him, "גַם אַחֶיךָ וּבֵית אָבִיךָ גַּם הֵמָּה בָּגְדוּ בָךְ" (Yirmeyahu 12:6).

²⁸ This, though, does not seem to be the simple meaning of these words.

²⁹ In other words, though Yirmeyahu never actively avenged or exiled enemy nations, his prophecies foretold and spurred these events.

³⁰ 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 from the Babylonian captain (רַב טַבָּחִים) 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.]

³¹ See also the third possibility brought by R. Saadia.

³² See his lament, "עַל שֶׁבֶר בַּת עַמִּי הׇשְׁבָּרְתִּי" (Yirmeyahu 8:21).

³³ As this reading does not account for verses which imply that the people were actually cured by his suffering (בַחֲבֻרָתוֹ נִרְפָּא לָנוּ), R"E of Beaugency explains those phrases differently.  See the bullet below.

³⁴ He raises a third possibility as well, similar to Ibn Ezra above, that the bearing of sins refers to bearing the afflictions inflicted upon him by Israel.

³⁵ See Yirmeyahu's speech about false prophets in Yirmeyahu 8:11, "וַיְרַפּוּ אֶת שֶׁבֶר בַּת עַמִּי עַל נְקַלָּה לֵאמֹר שָׁלוֹם שָׁלוֹם וְאֵין שָׁלוֹם".

³⁶ 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.

³⁷ 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".

³⁸ Ibn Danan was a 15th century Spanish grammarian, poet and halakhic authority. Though he explains the entire unit to refer to Chizkiyahu, he adds that it nonetheless contains covert allusions to the Mashiach.

³⁹ See their taunts in מלכים ב' י"ח:י"ט-כ"ה. Ibn Danan also raises the possibility that this refers to the people's doubting whether he would merit a miracle to save them from Assyria.

⁴⁰ He is further referred to as "חֲדַל אִישִׁים" because he refused to seek man's help, turning instead to Hashem.

⁴¹ See Melakhim II 18:36: "וְהֶחֱרִישׁוּ הָעָם וְלֹא עָנוּ אֹתוֹ דָּבָר כִּי מִצְוַת הַמֶּלֶךְ הִיא לֵאמֹר לֹא תַעֲנֻהוּ."

⁴² Ibn Danan points to בבלי סנהדרין כ"ו.בבלי סנהדרין כ"ו.אודות הבבלי which speaks of Shevna betraying Chizkiyahu to the Assyrians, claiming that he rebelled against them and is deserving of death. Regardless of this source, though Sancheriv's life was in jeopardy from the Assyrian threat.

⁴³ See R"E of Beaugency above.

⁴⁴ This translation differs from the more common: "his bruises".

⁴⁵ He explains both "יַצְדִּיק צַדִּיק.. וַעֲוֺנֹתָם הוּא יִסְבֹּל" and "וְהוּא חֵטְא רַבִּים נָשָׂא" similarly to mean that he bore the nation's sins by teaching them righteousness, and through his merits brought upon them salvation.

⁴⁶ He understands the word to mean "intercede" or "pray" rather than "afflict".  For similar usages, see Yirmeyahu 7:16, 27:18, Iyyov 21:15 and later in our chapter, v. 12.

⁴⁷ See above that Abarbanel reads the entire chapter in two ways, first identifying the servant with Israel, and then identifying him as Yoshiyahu specifically.

⁴⁸ See also Shemuel Ben-David, "על המשא אשר חזה חבקוק הנבא", Megadim 24 (1995): 79-92, who suggests that Chavakuk's lament about the righteous undeservedly suffering at the hands of the wicked is also reaction to Yoshiyahu's death.

⁴⁹ However, the absence of any hint in the text that there is a switch in subject between the verses makes this reading somewhat difficult.

⁵⁰ He understands "יַשְׂכִּיל" to relate to understanding rather than success.

⁵¹ Abarbanel follows Chazal in assuming that Yoshiyahu ruled over not just Yehuda but also some of the ten tribes who had returned to Israel.

⁵² He explains that the king's innocence led the people to recognize immediately that his death was by the Hand of God (חֲשַׁבְנֻהוּ נָגוּעַ מֻכֵּה אֱ-לֹהִים), coming only as punishment for their owns sins, for otherwise Paroh would never have been able to kill him.

⁵³ Yoshiayihu's death marked the beginning of the destruction as the following years brought exile after exile.

⁵⁴ The Targum explains the first verse in this manner, but then has the following verses refer to Israel as a whole.

⁵⁵ Ramban himself 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.

⁵⁶ According to R. Astruc the chapter speaks about both the nation of Israel and its Mashiach together.  The descriptions of exaltation refer to the Mashiach (and the nation in his time), while the descriptions of degradation refer to Israel prior to his arrival.

⁵⁷ Yefet suggests that he 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).

⁵⁸ See Abarbanel who raises and rejects this possibility.

⁵⁹ See also בבלי סנהדריןבבלי סנהדרין צ"ח.אודות הבבלי which describes the Mashiach as full of sores. It is not clear if the passage refers to Mashiach b. David or Mashiach b. Yosef, but regardless , it portrays a suffering Mashiach.

⁶⁰ See Ramban, however, who explains the word "יַשְׂכִּיל" to relate to understanding, and suggests that the verse means that the Mashiach will know when the time of redemption is at hand.

⁶¹ As another example, he points to Yechezkel's sleeping on his side for numerous days so as to "carry the sins of Israel" ("וְנָשָׂאתָ עֲוֺן בֵּית יִשְׂרָאֵל"), thus alleviating their suffering.

⁶² Yefet, too, explains that the Mashich did not actually die.  The verse simply means that his life was endangered when he suffered in exile.

⁶³ Abarbanel argues that it is not logical that the verses would simultaneously identify the servant as both Mashiach b. Yosef and Mashiach b. David. One might respond that the text does attempt to differentiate between the two, switching from second person ("כַּאֲשֶׁר שָׁמְמוּ עָלֶיךָ רַבִּים כֵּן מִשְׁחַת מֵאִישׁ מַרְאֵהוּ") to third person ("כֵּן יַזֶּה גּוֹיִם רַבִּים").