Hey there, curious minds! Today, we’re diving into one of the most intriguing chapters in the Hebrew Bible – Isaiah 53. Why is it called the “forbidden chapter”? Well, buckle up, because we’re about to unveil the captivating story behind it!
The Haftarah and the Missing Chapter
Long ago, rabbis used to read Isaiah 53 in synagogues. But as the chapter sparked arguments and confusion, they just decided to omit it from the Haftarah readings. So today, when we read Isaiah 52, we jump straight to Isaiah 54. So, what happened to Isaiah 53? That’s the mystery we’re going to explore!
The Prophetic Message of Isaiah 53
In this chapter, the prophet Isaiah delves into the future, revealing prophecies about the coming Messiah. Isaiah lived around 700 BCE and foretold that the Messiah would be rejected by his people, suffer greatly, and die as an atonement for humanity’s sins. Fascinating, right?
Before we get to the heart of the chapter, let’s explore the lead-up from Isaiah 52, where the prophet sets the stage with an introduction to Isaiah 53:
“Behold, my servant shall prosper…”
The term “servant” connects to earlier descriptions of the Messiah as a suffering servant. Isaiah paints a picture of the exalted Messiah, rising from the dead, sitting beside the Father, and surpassing any human ruler in status.
“Just as many were appalled at You—His appearance was disfigured more than any man…”
Isaiah foresees the Messiah’s suffering, where his body would be horribly abused, leaving him unrecognizable.
“So He will sprinkle many nations. Kings will shut their mouths because of Him…”
But eventually, the day would come when even kings would come to look at him with respect and fear.
Decoding Isaiah 53
Finally, we reach Isaiah 53 itself, where the prophecy unfolds:
“Who has believed our report?”
This highlights the lack of faith among the people of Israel who fail to believe what they hear.
“To whom is the arm of Adonai revealed?”
Isaiah refers to the Messiah as the “Arm of the Lord,” emphasizing his close connection to God.
“He was a shoot in spiritually dry ground…”
The Messiah emerges during a period of spiritual drought, where no word from God had been heard for 400 years.
Isaiah continues to paint a vivid picture of the Messiah:
“He had no beauty that we should desire Him.”
Contrary to rabbinic Halacha, the Messiah would not come from a prestigious rabbinic family or grow up in grand residences. His appearance would be ordinary.
“He was despised and rejected by men…”
The Messiah’s life would be marked by rejection, pain, and suffering. He would be perceived as a social misfit.
Isaiah beautifully captures the Messiah’s purpose:
“He bore our griefs and carried our pains.”
The Messiah would suffer in our place, taking our sicknesses, suffering, and sins upon himself.
“He was pierced because of our transgressions…”
The Messiah’s death would be a sacrificial act, taking on the punishment for humanity’s sins.
The Messiah’s Ultimate Victory: Despite his suffering, the Messiah’s story doesn’t end in defeat:
“As a result of the anguish of His soul, He will see it and be satisfied…”
The Messiah’s sacrifice would lead to the redemption and righteousness of many.
A Battle of Interpretations
The significance of Isaiah 53 goes beyond Christian interpretations – even ancient Jewish sages saw it as a prophecy about the Messiah. The term “Messiah ben Yosef” originates from this very chapter. In the first-century Jewish translation by Yonatan ben Uzziel (Targum Jonathan), it is referred to as “The Anointed Servant,” explicitly connecting it to the Messiah.
Rabbi Yitzhak Abarbanel, a revered figure from centuries ago, acknowledged that the Sages shared the view that Isaiah 53 spoke of the coming Messiah, as evidenced in their commentaries.
The mystical Book of the Zohar acknowledges the principle of substitution, suggesting that the Messiah would bear the suffering that others deserved for their sins. The Zohar paints a vivid picture of the Messiah taking upon himself the pain and chastisement meant for Israel.
In Midrash Konen, Elijah the prophet is portrayed as speaking on behalf of the Messiah, urging people to endure sufferings and sentences imposed for the sins of Yisroel (Israel). Tractate Sanhedrin in the Babylonian Talmud (98b) refers to the Messiah as “the leper scholar,” drawing from Isaiah 53’s description.
Various midrashic sources, including Midrash Tanhuma and Midrash Shumel, confidently attribute Isaiah 53 to the Messiah, particularly the Son of David.
As we delve into ancient Jewish texts and commentaries, it becomes evident that Isaiah 53 was widely understood to refer to the Messiah. Rabbis and scholars up until the seventh century held this perception, emphasizing the significance of the chapter’s prophecies about the coming Redeemer.
In conclusion, the intrigue surrounding Isaiah 53 deepens as we explore the various interpretations across Jewish history. The mystery of this chapter continues to captivate hearts and minds, fueling discussions and debates about the identity and significance of the Suffering Servant.
During Rashi’s time in Spain, there were debates between Jews and Christians. Rashi’s Christian friends presented him with Isaiah 53, claiming it pointed to Yeshua (Jesus) as the Messiah. Unwilling to accept this, Rashi reinterpreted the prophecy to apply to the suffering of the people of Israel at the hands of Gentiles.
Today, Rashi’s interpretation is widely accepted among rabbis who remain resistant to the idea that Yeshua could be the prophesied Messiah. Rabbi Haim Rettig, for example, insists that Isaiah 53 refers to the people of Israel as an innocent lamb. However, this description doesn’t match the behavior of Israel as described elsewhere in the scriptures.
The identity of the Suffering Servant in Isaiah 53 remains a point of contention. The text consistently portrays the Servant as an individual rather than a collective noun, ruling out the people of Israel as the Servant. Additionally, the Servant willingly suffers without objection, unlike the people of Israel who suffer as a result of their sin.
Why Is Isaiah 53 Called the Forbidden Chapter?
The Messiah, as the Suffering Servant, died as a sacrifice for the sins of others and rose from the dead. This concept aligns with the belief in “Messiah ben Yosef.” If the Servant is not the Messiah but Israel, this concept loses its significance.
In summary, the prophecy of Isaiah 53 points to the Messiah as the Suffering Servant, who takes upon himself the punishment and sins of others. This act of divine love serves as an example for humanity, encouraging forgiveness and self-sacrifice for the well-being of others.
So, this is the reason Isaiah 53 is referred to as the “forbidden chapter” among Jewish men. The reluctance to discuss it stems from its striking resemblance to Jesus Christ, making it one of the clearest and most accurate descriptions of him, even surpassing those in the New Testament. Remarkably, this chapter was authored by the Jewish prophet Isaiah and predates Jesus’ birth by around 700 years.
What adds to the intrigue is that Isaiah 52:13—53:12 has been left out of the synagogue’s Haftorah reading during the Sabbath service. When questioned about this omission, rabbis typically respond that not every text in the prophets is assigned for reading during the service.
