For centuries, Yeshayahu Chapter 53 has been at the center of a significant debate with Christianity. Even today, you can see Messianic Jews quoting this chapter in their advertisements on YouTube.

The chapter describes the servant of God: “My servant will prevail” (the section begins at the end of Chapter 52). The servant’s condition, as reflected in the chapter, is dire. The verses elaborate on society’s astonishment at the servant’s despised and afflicted appearance: “As everyone was aghast at you, racked beyond recognition as a man” (52:14). He is described as sickly and wretched: “Scorned and forsaken by men, a being of pain, schooled in sickness” (53:3). This miserable state raises a profound question: could this truly be the servant of God? How is it possible that he suffers so greatly? “Who would believe what we have to tell? To whom is the Lord's strong arm revealed?” (53:1) – observers find it hard to believe that this afflicted individual is God’s chosen servant, enduring such immense suffering.

Most of the chapter answers why the servant of God suffers so severely. The answer is startling: the servant suffers to atone for the sins of others: “My servant will vindicate the righteous before many and bear their iniquities himself” (53:11). This surprising concept of a righteous individual atoning for the sins of others is relatively rare in Tanakh. What does it mean for a righteous person to atone for the sins of others?

Who is the figure described in the chapter? Chazal interpreted the chapter as referring to the Mashiach: “This is the Messiah who is greater than the patriarchs, as it is said, ‘Behold, My servant will prosper; he will be high and lifted up and greatly exalted’” (Midrash Aggadat Bereishit 45). This interpretation still requires further examination as to what exactly it means that the Mashiach will atone for Israel’s sins.

In the Middle Ages, Christians used Chapter 53 as their flagship proof text, interpreting it as describing Jesus – the Mashiach who was killed for the sins of the people and thereby atoned for them. This claim sparked numerous controversies, the most famous of which was the Disputation of Barcelona. Ramban participated in this debate and documented it two years later (known as ויכוח הרמב"ן).  Here is an excerpt from the debate:

That fellow claimed: “Behold, the passage [that begins] ‘Indeed My servant will prevail’ indicates that matter of the death of the Messiah, his delivery into the hand [of his enemies], and how they put him with the wicked, as was the case with Jesus. Do you believe that this passage speaks of the Messiah?”
I said to him: “In its true meaning it speaks only of the people of Israel in its totality. For thus the prophets designate them regularly: ‘My servant Israel’, ‘My servant Jacob.’”
Friar Paul said: “I will show you from the words of your sages that it speaks of the Messiah.”
I said to him: “It is true that our sages of blessed memory, in the books of aggada, explain it as referring to the Messiah. However, they never said that he would be killed by his enemies… I will explicate for you the passage properly and fully if you wish. There is no indication there that he [the Messiah] will be killed, as happened with your Messiah.” 
But they did not wish to hear.

Like the Ramban, many medieval commentators (e.g., Rashi, Ibn Ezra, Radak) interpreted the chapter as referring to the people of Israel. According to this view, Israel is the righteous servant who suffers greatly in exile. The chapter teaches that Israel’s suffering atones for the nations and the entire world. This interpretation underscores the relationship between Israel and the world: as God’s servants, Israel is called to endure suffering for the world’s benefit and salvation. It is worth noting that this interpretation emerged during the Middle Ages, when the Jewish people were indeed despised and rejected by the nations. This perspective offers a dramatic message about the meaning of their suffering. For more on this interpretation, see Prof. Yehuda Eisenberg’s analysis here.

Rav Yoel Bin-Nun proposed an alternative interpretation: the suffering righteous figure in the chapter is none other than Yeshayahu himself. Rav Yoel connects this idea to Chazal’s understanding that Menashe killed Yeshayahu. According to this interpretation, the chapter does not describe a righteous figure meant to suffer for others’ sins but rather reflects the dire state of the people in Jerusalem – who humiliate and ultimately kill their prophet. Rav Yoel’s interpretation aligns with his view that Chapters 40–66 in Yeshayahu correspond to the reign of Menashe (similar to Rav Medan’s position), during which prophets were persecuted. One expression of this persecution is found in our chapter.