Missionary Misuse of Jewish Sources on Isaiah 53, Rashi "changed" the Jewish interpretation from the messiah to Israel
This is an oft repeated missionary claim: the ancient Jewish sources all agreed that the messiah (moshiach ben David) was the subject of Isaiah 53, but that רבי שלמה יצחקי / R' Solomon Isaac aka Rashi (1040 CE - 1105 CE) changed the entire Jewish view of Isaiah 53 from the messiah to Israel as a direct response against Christianity.
Jews for Jesus claims "Rashi (Rabbi Shlomo Itzchaki, 1040-1105) and some of the later rabbis, though, interpreted the passage as referring to Israel. They knew that the older interpretations referred it to Messiah. However, Rashi lived at a time when a degenerate medieval distortion of Christianity was practiced. He wanted to preserve the Jewish people from accepting such a faith and, although his intentions were sincere, other prominent Jewish rabbis and leaders realized the inconsistencies of Rashi's interpretation."
This is a very interesting claim given that there is source after source after source pre-dating Rashi by nearly 1000 years which state the exact opposite of this missionary statement -- made (you will note) as if it is a factual statement and not their opinion.
In 248 CE -- 792 years before the birth of Rashi -- early church father Ὠριγένης / Origen (184 CE - 284 CE) wrote that ancient Christians knew that the literal meaning by Jews was that the servant in Isaiah 53 is the Jewish people. “bore reference to the whole [Jewish] 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.” Origen, 248 C.E., Contra Celsum.
So much for the missionary claim that "the older interpretations" (of Isaiah 53) referred it to Messiah."
Did Origen miss the missionary message?
If Rashi did not invent the idea that the servant in Isaiah was Israel, why do so many missionaries claim that he did?
It all goes back to that 19th century book written by the missionary E.B. Pusey The idea that Jews USED to say that Isaiah 52-53 was about the messiah but "changed" it to the nation of Israel because of the threat of Christianity during the time of Rashi (12th century CE) -- as mentioned even on Jews for Jesus as quoted above -- popped up in the 19th century thanks to the book The 53rd Chapter of Isaiah According to Jewish Interpreters by Driver and Neubauer.
Missionaries so often just repeat a claim made by other missionaries. Isn't it interesting that the quote in the previous post (about Midrash Tanchuma) appears in so many missionary locations? It might add credibility to the missionaries if they chose differing quotations -- but they all parrot the same misuses!
Aside from the Christian Origen (2nd century CE) do we have any other proofs that the Jewish sages noted that the servant in Isaiah 53 is the Jewish nation?
Of course we do.
The missionaries reference Targum Yonatan (Jonathan) to prove that ancient Jews spoke of the messiah in Isaiah 53 and reference the Targum for proof. Well and good, but the Targum also speaks of the servant as being Israel (the Jewish people) -- something the missionaries never seem to mention! The messiah (in this allegorical story using Isaiah 53 as its "jumping off" point) is an exalted messiah -- not the suffering Jesus concept. Nowhere in Targum Yonatan does it speak of a suffering messiah. It speaks of an EXALTED messiah. The suffering servant in the Targum is Israel -- Jews. There is a blog post on the missionary misuse of Targum Yonatan.
So much for the missionary claim that Rashi "invented" the idea that Isaiah's suffering servant is Israel rather than the messiah. It simply is not true.
We needn't rely on a Christian source or even the Targum Yonatan to show that the primary consensus among Jewish sources is that in the ps'hat (plain meaning) the suffering servant in Isaiah 53 is the Jewish people -- there are plenty of other sources pre-dating Rashi which state the same thing.
In the Babylonian Talmud, בְּרָכֹות / Berachot 5a, pre-dating Rashi by at least 500 years, states that the suffering servant of Isaiah 53 is the Jewish people "If the Holy One, blessed be He, is pleased with Israel or man, He crushes him with painful sufferings. For it is said: And the L-rd was pleased with [him, hence] He crushed him by disease (Isa. 53:10). Now, you might think that this is so even if he did not accept them with love. Therefore it is said: "To see if his soul would offer itself in restitution" (Isa. 53:10). Even as the trespass-offering must be brought by consent, so also the sufferings must be endured with consent. And if he did accept them, what is his reward? "He will see his seed, prolong his days" (Isa. 53:10). And more than that, his knowledge [of the Torah] will endure with him. For it is said: "The purpose of the Lord will prosper in his hand" (Isa. 53:10). It has been taught: R. Simeon b. Yohai says: The Holy One, blessed be He, gave Israel three precious gifts, and all of them were given only through sufferings.. These are: The Torah, the Land of Israel and the World To Come."
Note that Jews for Jesus and the other missionary sources somehow miss this Talmudic quote regarding Isaiah's suffering servant!
A noted scholar of the Dead Sea Scrolls and early Christianity in the first century of the common era, Geza Vermes, wrote "Neither the suffering of the messiah, nor his death and resurrection, appear to be part of the faith of first century Judaism." (Jesus the Jew: A Historian's Reading of the Gospels, page 38). Vermes was a British scholar of Jewish Hungarian roots who became a Catholic priest, and even accumulated many accolades as a Christian scholar while a Roman Catholic priest. Geza Vermes was born a Jew to Hungarian parents who were Jews and were murdered by the Nazis. He was taken in by Catholics (I think nuns) and raised as a Roman Catholic. So, when he, as adult, found out about his heritage, he decided to RETURN to Judaism.
Tanna D'Bei Eliyahu Rabbah (Midrash, so not a literal interpretation), has three citations referencing that the suffering servant of Isaiah 53 refers to the righteous of Israel (chapters 6, 13, 27).
Additional sources pre-dating Rashi:
Yalkut Shimoni II 476
Bamidbar Rabbah chapter 13.2
Zohar (numerous places)
Poems by R. Shlomo Ibn Gavriel
Isaiah himself often refers to the Jewish people as G-d's servant. Chapters are a Christian invention -- but even so in chapters 41, 44, 45, 48 and 49 Jacob (another name for the Jewish people) and Israel (another name for the Jewish people) are stated repeatedly to be G-d's servant.
Finally, the missionary argument that early Jewish sources referred to Isaiah's servant as the messiah and we "changed" it is false -- but it is also a straw horse. It is a diversion from the true question at hand, to whit -- can Isaiah 53 possibly be about Jesus? The answer to that question is a resounding "no." Jesus did not live a long life. He did not have children. He was not exalted in life. He did not die multiple deaths. . .
There are Jewish sources who view the servant in Isaiah 53 as the Jewish people, as the messiah, as Moses, as David -- there are many interpretations (most not meant literally). The consensus of Jewish opinion is that the suffering servant of Isaiah 53 is the Jewish people -- but if it can be applied to others as well it cannot be applied to Jesus -- and that is the question a Christian must ask as they read the T'nach (Jewish bible) for what it truly says -- not what taking a word or sentence out of context forces it to seem to say.