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Popular Myth
Isaiah 53 was never considered messianic by rabbis and
Jewish sages. Judaism teaches that Isaiah 53 refers to the
nation of Israel.
Response
Isaiah 53 (more precisely, 52:13 to 53:12) has been
interpreted in messianic terms by a wide variety of Jewish
commentators over a long period of time. Other
interpretations have certainly been offered, including the
view first popularized by Rashi in medieval times that the
prophet speaks of the nation of Israel. Neverthless the
messianic interpretation has a long history in Jewish Bible
exegesis, as shown by the quotations below.
"Friends of the Court"
The Targum
Behold, My Servant the Messiah shall prosper.
-- Targum ("Targum Jonathan") to Isaiah 52:13, various editions
(such as Samson H. Levey, The Messiah: An Aramaic
Interpretation; the Messianic Exegesis of the Targum." Cincinnati:
Hebrew Union College, 1974, p. 63).
In the early cycle of synagogue readings
We know that messianic homilies based on
Joseph's career (his saving role preceded by
suffering), and using Isaiah 53 as the prophetic
portion, were preached in certain old
synagogues which used the triennial cycle...
-- Rav Asher Soloff, "The Fifty Third Chapter of Isaiah According
to the Jewish Commentators, to the Sixteenth Century" (Ph.D.
Thesis, Drew University,1967), p. 146.
The addition of 53.4-5 [to the cycle of
synagogue readings] was evidently of a
Messianic purport by reason of the theory of a
suffering Messiah. The earlier part of [the
Haftarah] (52.7ff.) dealt with the redemption
of Israel, and in this connection the tribulations
of the Messiah were briefly alluded to by the
recital of the above 2 verses.
-- Jacob Mann, The Bible as Read and Preached in the Old
Synagogue (NY: Ktav, 1971, 1940), p. 298.
Babylonian Talmud, Sanhedrin 98b
The Rabbis said: His name is "the leper
scholar," as it is written, Surely he hath borne
our griefs, and carried our sorrows: yet we did
esteem him a leper, smitten of God, and
afflicted. [Isaiah 53:4].
-- Soncino Talmud edition.
Ruth Rabbah 5:6
The fifth interpretation [of Ruth 2:14] makes it
refer to the Messiah. Come hither: approach
to royal state. And eat of the BREAD refers to
the bread of royalty; AND DIP THY
MORSEL IN THE VINEGAR refers to his
sufferings, as it is said, But he was wounded
because of our transgressions. (Isa. LIII, 5).
-- Soncino Midrash Rabbah (vol. 8, p. 64).
The Karaite Yefeth ben Ali (10th c.)
As to myself, I am inclined, with Benjamin of
Nehawend, to regard it as alluding to the
Messiah, and as opening with a description of
his condition in exile, from the time of his birth
to his accession to the throne: for the prophet
begins by speaking of his being seated in a
position of great honour, and then goes back
to relate all that will happen to him during the
captivity. He thus gives us to understand two
things: In the first instance, that the Messiah
will only reach his highest degree of honour
after long and severe trials; and secondly, that
these trials will be sent upon him as a kind of
sign, so that, if he finds himself under the yoke
of misfortunes whilst remaining pure in his
actions, he may know that he is the desired
one....
-- S. R. Driver and A. Neubauer, editors, The Fifty-third Chapter of
Isaiah According to the Jewish Interpreters (2 volumes; New York:
Ktav, 1969), pp. 19-20. The English translations used here are taken
from volume 2. The original texts are in volume 1. Cf. Soloff, pp.
107-09.
Another statement from Yefeth ben Ali:
By the words "surely he hath carried our
sicknesses," they mean that the pains and
sickness which he fell into were merited by
them, but that he bore them instead. . . . And
here I think it necessary to pause for a few
moments, in order to explain why God caused
these sicknesses to attach themselves to the
Messiah for the sake of Israel. . . . The nation
deserved from God greater punishment than
that which actually came upon them, but not
being strong enough to bear it. . . God
appoints his servant to carry their sins, and by
doing so lighten their punishment in order that
Israel might not be completely exterminated.
-- Driver and Neubauer, pp. 23 ff.; Soloff pp. 108-109.
Another statement from Yefeth ben Ali:
"And the Lord laid on him the iniquity of us
all." The prophet does not by avon mean
iniquity, but punishment for iniquity, as in the
passage, "Be sure your sin will find you out"
(Num. xxxii. 23).
-- Driver and Neubauer, p. 26; Soloff p. 109.
Mysteries of R. Shim'on ben Yohai (midrash, date
uncertain)
And Armilaus will join battle with Messiah, the
son of Ephraim, in the East gate . . .; and
Messiah, the son of Ephraim, will die there,
and Israel will mourn for him. And afterwards
the Holy One will reveal to them Messiah, the
son of David, whom Israel will desire to stone,
saying, Thou speakest falsely; already is the
Messiah slain, and there is non other Messiah
to stand up (after him): and so they will
despise him, as it is written, "Despised and
forlorn of men;" but he will turn and hide
himself from them, according to the words,
"Like one hiding his face from us."
-- Driver and Neubauer, p. 32, citing the edition of Jellinek, Beth
ha-Midrash (1855), part iii. p. 80.
Nachmanides (R. Moshe ben Nachman) (13th c.)
The right view respecting this Parashah is to
suppose that by the phrase "my servant" the
whole of Israel is meant. . . .As a different
opinion, however, is adopted by the Midrash,
which refers it to the Messiah, it is necessary
for us to explain it in conformity with the view
there maintained. The prophet says, The
Messiah, the son of David of whom the text
speaks, will never be conquered or perish by
the hands of his enemies. And, in fact the text
teaches this clearly. . . .
And by his stripes we were healed -- because
the stripes by which he is vexed and distressed
will heal us; God will pardon us for his
righteousness, and we shall be healed both
from our own transgressions and from the
iniquities of our fathers.
-- Driver and Neubauer, pp. 78 ff.
Yalkut ii. 620 (13th c.), in regard to Psalm 2:6
I.e., I have drawn him out of the
chastisements. . . .The chastisements are
divided into three parts: one for David and the
fathers, one for our own generation, and one
for the King Messiah; and this is that which is
written, "He was wounded for our
transgressions," etc.
-- Driver and Neubauer, p. 10.
R. Mosheh Kohen ibn Crispin (14th c.)
This Parashah the commentators agree in
explaining of the Captivity of Israel, although
the singular number is used in it throughout. . .
.As there is no cause constraining us to do so,
why should we here interpret the word
collectively, and thereby distort the passage
from its natural sense?. . . As then it seemed to
me that the doors of the literal interpretation of
the Parashah were shut in their face, and that
"they wearied themselves to find the entrance,"
having forsaken the knowledge of our
Teachers, and inclined after the "stubbornness
of their own hearts," and of their own opinion,
I am pleased to interpret it, in accordance with
the teaching of our Rabbis, of the King
Messiah, and will be careful, so far as I am
able, to adhere to the literal sense.
-- Driver and Neubauer, pp. 99-100.
Another comment from R. Mosheh Kohen ibn Crispin
If his soul makes itself into a trespass-offering,
implying that his soul will treat itself as guilty,
and so receive punishment for our trespasses
and transgressions.
-- Driver and Neubauer, p. 112.
R. Sh'lomoh Astruc (14th c.)
My servant shall prosper, or be truly
intelligent, because by intelligence man is really
man -- it is intelligence which makes a man
what he is. And the prophet calls the King
Messiah my servant, speaking as one who sent
him. Or he may call the whole people my
servant, as he says above my people (lii. 6):
when he speaks of the people, the King
Messiah is included in it; and when he speaks
of the King Messiah, the people is
comprehended with him. What he says then is,
that my servant the King Messiah will prosper.
-- Driver and Neubauer, p. 129.
R. Elijah de Vidas (16th c.)
Since the Messiah bears our iniquities which
produce the effect of His being bruised, it
follows that whoso will not admit that the
Messiah thus suffers for our iniquities, must
endure and suffer for them himself.
-- Driver and Neubauer, p. 331.
Rabbi Moshe Alshekh (El-Sheikh) of Sefad (16th c.)
I may remark, then, that our Rabbis with one
voice accept and affirm the opinion that the
prophet is speaking of the King Messiah, and
we ourselves also adhere to the same view.
-- Driver and Neubauer, p. 258.
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