• In the group "Supporters of Israel" the FRAUDULENT 'jews' -- the seed of serpent -- very often posting the same demonic LIES that Palestine "never" existed and so the Palestinians People.

    Here is the Biblical TRUTH which is ignored by (((them))):

    In the Hebrew Bible (in the Old Testament aka Tanakh) Palestine is mentioned EIGHT times: Exodus 15:14; Isaiah 14:29; Isaiah 14:31; Joel 3:4; Psalms 60:8; 83:7; 87:4 & 108:9 and Philistines (people) 216 times!!!

    "When Pharaoh had let the people go, that God did not lead them by way of the LAND OF the Philistines, although that was near..." (Exodus 13:17)

    Palestine was much BEFORE of the Kingdoms of Judah and of Israel.
    The modern name “Palestine” comes from the Hebrew "Philistia", and the Greek "Palaistinei".

    Herodotus 484 - 424 BC (Greek Geographer & Historian) wrote about the Land of Palestine.

    Aug 16, 2019, 14:58 · Web · 1 · 1
    In the group "Supporters of Israel" the FRAUDULENT 'jews' -- the seed of serpent -- very often posting the same demonic LIES that Palestine "never" existed and so the Palestinians People. Here is the Biblical TRUTH which is ignored by (((them))): In the Hebrew Bible (in the Old Testament aka Tanakh) Palestine is mentioned EIGHT times: Exodus 15:14; Isaiah 14:29; Isaiah 14:31; Joel 3:4; Psalms 60:8; 83:7; 87:4 & 108:9 and Philistines (people) 216 times!!! "When Pharaoh had let the people go, that God did not lead them by way of the LAND OF the Philistines, although that was near..." (Exodus 13:17) Palestine was much BEFORE of the Kingdoms of Judah and of Israel. The modern name “Palestine” comes from the Hebrew "Philistia", and the Greek "Palaistinei". Herodotus 484 - 424 BC (Greek Geographer & Historian) wrote about the Land of Palestine. Aug 16, 2019, 14:58 · Web · 1 · 1
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  • #WildIntersections
    June 22 #WhoIsTheMan who #fearsTheLORD? He will #instructHim in the way he should #choose. #Psalm25:12

    A mother #cat, #kitten on her #back, tried #crossing #NewYorkCity’s #intersection of 42nd #Street and #Broadway. #Storms of #traffic #filled the #crossroads with #chaos. The #motherCat #repeatedly #startedAcross, then #retreated after a couple of #steps. A #policeman suddenly stepped into the #maelstrom, and made #NewYork City stand still as the cat and her #kitten #crossed. The #animals had no idea that all the #authority of that huge #metropolis #symbolized in the #officer’s #badge—had been #mobilized on their behalf. #OfficersBadge #officerBadge #PoliceBadge


    #GodsPromise to #instruct us in #theWayWeShouldChoose means He mobilizes #HeavensAuthority and #resources to help us in life’s #wild #intersections. https://mailchi.mp/2161e1650108/his-image-452549?e=9cbe669f39 #YHWH #JesusChrist #Lord #God #Promises #DailyDevotion #Devotion #Devotional #DailyDevotional #BibleStudy #GodsWord #Psalm #Psalms #Inspirational #Protection #dailyinspiration #dailymotivation #victory #motivation #motivationalquote #inspiration #imagine #news #success
    #WildIntersections June 22 #WhoIsTheMan who #fearsTheLORD? He will #instructHim in the way he should #choose. #Psalm25:12 A mother #cat, #kitten on her #back, tried #crossing #NewYorkCity’s #intersection of 42nd #Street and #Broadway. #Storms of #traffic #filled the #crossroads with #chaos. The #motherCat #repeatedly #startedAcross, then #retreated after a couple of #steps. A #policeman suddenly stepped into the #maelstrom, and made #NewYork City stand still as the cat and her #kitten #crossed. The #animals had no idea that all the #authority of that huge #metropolis #symbolized in the #officer’s #badge—had been #mobilized on their behalf. #OfficersBadge #officerBadge #PoliceBadge #GodsPromise to #instruct us in #theWayWeShouldChoose means He mobilizes #HeavensAuthority and #resources to help us in life’s #wild #intersections. https://mailchi.mp/2161e1650108/his-image-452549?e=9cbe669f39 #YHWH #JesusChrist #Lord #God #Promises #DailyDevotion #Devotion #Devotional #DailyDevotional #BibleStudy #GodsWord #Psalm #Psalms #Inspirational #Protection #dailyinspiration #dailymotivation #victory #motivation #motivationalquote #inspiration #imagine #news #success
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  • Yirmiyahu - Jeremiah - Chapter 31
    30 Behold, days are coming, says the Lord, and I will form a covenant with the house of Israel and with the house of Judah, a new covenant.
    31 Not like the covenant that I formed with their forefathers on the day I took them by the hand to take them out of the land of Egypt, that they broke My covenant, although I was a lord over them, says the Lord.

    Notice that the verse starts out with “Behold, days are coming, says the Lord” This is considered a prophecy because of the first words of the verse, “Behold, days are coming, says the Lord.” However, immediately before these few verses that begin with verse 30, there are additional verses that also begin the exact same way, with the words, “Behold, days are coming, says the Lord.” The whole prophecy actually begins with verse 26.

    26 Behold days are coming, says the Lord, and I will sow the house of Israel and the house of Judah with seed of man and seed of beasts.

    Verse 26 speaks of a time when the House of Israel is reunited with the House of Judah, and when they increase in size as well as in resources.

    27 And it shall be, as I have watched over them to uproot and to break down, to demolish and to destroy and to afflict, so will I watch over them to build and to plant, says the Lord.

    Then G-d states that just as He watched over the Jews when He saw fit to punish them, so, too, will He continue to watch over the Jews as everything gets better:

    28 In those days, they shall no longer say, "Fathers have eaten unripe grapes, and the teeth of the children shall be set on edge."
    29 But each man shall die for his iniquity; whoever eats the unripe grapes- his teeth shall be set on edge

    Jeremiah is saying that when those days come, all will recognize, as the Bible has said repeatedly (See Exodus 32:30-35; Deuteronomy 24:16; and Ezekiel 18:1-4) that the person who sins will always be the only one who gets the punishment for that sin. This is what it states quite simply in Deuteronomy 24:16, No man shall be put to death for the sins of his children, no child will be put to death for the sins of his father. Every man shall be put to death for his own sin.

    30 Behold, days are coming, says the Lord, and I will form a covenant with the house of Israel and with the house of Judah, a new covenant.

    However, the House of Israel, which was made up of the Ten Lost Tribes, have been lost and scattered around the world since the fall of the Northern Kingdom around 721 B.C.E.

    This passage in Jeremiah is describing a Jewish People where all of the descendants of every tribe thrives, and has made their way to the Promised Land. Because it speaks of both the House of Israel and the House of Judah together, with G-d, in a single new covenant, and since the House of Israel cannot be unified with the House of Judah.

    The Jews are too comfortable in their Diaspora, and so for this prophecy to become reality ALL JEWS MUST return to the holy land of Israel.

    The return of the Jews to Israel started in 1948 with the New State of Israel, and continues today as Jews are making aliyah in masse due to anti-Semitism. G-d works in mysterious ways and at his own time.

    G-d is not finished and so as anti-Semitism grows, Jews continue to make Aliayh. Unlike all the inquisitions, and Pogroms of the past, the Jews now have a home to return to. When all Jews have returned to the Promised Land, they will eventually form into their perspective tribes, thus fulfilling this prophecy.

    Yirmiyahu - Jeremiah - Chapter 23
    5 Behold, days are coming, says the Lord, when I will set up of David a righteous shoot, and he shall reign a king and prosper, and he shall perform judgment and righteousness in the land
    6 In his days, Judah shall be saved and Israel shall dwell safely, and this is his name that he shall be called, The Lord is our righteousness.
    7 Therefore, behold days are coming, says the Lord, when they shall no longer say, "As the Lord lives, Who brought up the children of Israel from the land of Egypt,"
    8 But, "As the Lord lives, Who brought up and Who brought the seed of the house of Israel from the northland and from all the lands where I have driven them, and they shall dwell on their land."

    This leads us, now, to look at the next two verses of our passage:

    31 Not like the covenant that I formed with their forefathers on the day I took them by the hand to take them out of the land of Egypt, that they broke My covenant, although I was a lord over them, says the Lord.
    32 For this is the covenant that I will form with the house of Israel after those days, says the Lord: I will place My law in their midst and I will inscribe it upon their hearts, and I will be their God and they shall be My people

    What these verses are saying is that everyone will no longer need to look in any book, neither a 'New Testament,' nor even the Hebrew Scriptures, to tell them what is Right and what is Wrong. They will know it instinctively because it will be in their hearts, truly making G-d their G-d, and in turn, truly making them G-d's People.

    What, precisely, does it mean to have G-d's Torah written in our innermost parts?

    I delight to do thy will, O my God: yea, thy Torah is within my heart. [Psalm 40:8]

    Because G-d's Torah is within us, we know what we are to do, and we are happy to do it.

    'I will inscribe my Torah upon their hearts.' The laws of G-d do not change or get changed, they are eternal as G-d is Eternal:

    Devarim - Deuteronomy - Chapter 29
    28 The hidden things belong to the Lord, our God, but the revealed things apply to us and to our children forever: that we must fulfill all the words of this Torah.

    Tehillim - Psalms - Chapter 19
    8 The law of the Lord is perfect, restoring the soul; the testimony of the Lord is faithful, making the simple one wise
    9 The orders of the Lord are upright, causing the heart to rejoice; the commandment of the Lord is clear, enlightening the eyes.
    10 The fear of the Lord is pure, existing forever; the judgments of the Lord are true, altogether just.

    Tehillim - Psalms - Chapter 111
    7 The works of His hands are truth and justice; all His commandments are faithful.
    8 Steadfast forever, made in truth and uprightness

    As a matter of fact, Ezekiel 11:17-20 reflects the ideas found in Jeremiah 31:26-34: that G-d's laws will be in our hearts, not books, in the messianic age, which will last forever:

    Therefore say, Thus saith the Etrnl G-d; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh: That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their G-d. [Ezekiel 11:17-20]

    As I wrote above, this new covenant that G-d speaks about in Jeremiah 31 is not talking about a new covenant, a new contract, and He does not mean a new set of laws, a new Torah, a new scripture. It means the covenant between G-d and the Jews and the laws of that covenant are eternal.

    Finally, the text from Jeremiah 31 reads,

    33 And no longer shall one teach his neighbor or [shall] one [teach] his brother, saying, "Know the Lord," for they shall all know Me from their smallest to their greatest, says the Lord, for I will forgive their iniquity and their sin I will no longer remember

    This new covenant means that no one will have say 'Know the L-rd,' because the whole world will already believe in G-d.

    34 So said the Lord, Who gives the sun to illuminate by day, the laws of the moon and the stars to illuminate at night, Who stirs up the sea and its waves roar, the Lord of Hosts is His name.
    Yirmiyahu - Jeremiah - Chapter 31 30 Behold, days are coming, says the Lord, and I will form a covenant with the house of Israel and with the house of Judah, a new covenant. 31 Not like the covenant that I formed with their forefathers on the day I took them by the hand to take them out of the land of Egypt, that they broke My covenant, although I was a lord over them, says the Lord. Notice that the verse starts out with “Behold, days are coming, says the Lord” This is considered a prophecy because of the first words of the verse, “Behold, days are coming, says the Lord.” However, immediately before these few verses that begin with verse 30, there are additional verses that also begin the exact same way, with the words, “Behold, days are coming, says the Lord.” The whole prophecy actually begins with verse 26. 26 Behold days are coming, says the Lord, and I will sow the house of Israel and the house of Judah with seed of man and seed of beasts. Verse 26 speaks of a time when the House of Israel is reunited with the House of Judah, and when they increase in size as well as in resources. 27 And it shall be, as I have watched over them to uproot and to break down, to demolish and to destroy and to afflict, so will I watch over them to build and to plant, says the Lord. Then G-d states that just as He watched over the Jews when He saw fit to punish them, so, too, will He continue to watch over the Jews as everything gets better: 28 In those days, they shall no longer say, "Fathers have eaten unripe grapes, and the teeth of the children shall be set on edge." 29 But each man shall die for his iniquity; whoever eats the unripe grapes- his teeth shall be set on edge Jeremiah is saying that when those days come, all will recognize, as the Bible has said repeatedly (See Exodus 32:30-35; Deuteronomy 24:16; and Ezekiel 18:1-4) that the person who sins will always be the only one who gets the punishment for that sin. This is what it states quite simply in Deuteronomy 24:16, No man shall be put to death for the sins of his children, no child will be put to death for the sins of his father. Every man shall be put to death for his own sin. 30 Behold, days are coming, says the Lord, and I will form a covenant with the house of Israel and with the house of Judah, a new covenant. However, the House of Israel, which was made up of the Ten Lost Tribes, have been lost and scattered around the world since the fall of the Northern Kingdom around 721 B.C.E. This passage in Jeremiah is describing a Jewish People where all of the descendants of every tribe thrives, and has made their way to the Promised Land. Because it speaks of both the House of Israel and the House of Judah together, with G-d, in a single new covenant, and since the House of Israel cannot be unified with the House of Judah. The Jews are too comfortable in their Diaspora, and so for this prophecy to become reality ALL JEWS MUST return to the holy land of Israel. The return of the Jews to Israel started in 1948 with the New State of Israel, and continues today as Jews are making aliyah in masse due to anti-Semitism. G-d works in mysterious ways and at his own time. G-d is not finished and so as anti-Semitism grows, Jews continue to make Aliayh. Unlike all the inquisitions, and Pogroms of the past, the Jews now have a home to return to. When all Jews have returned to the Promised Land, they will eventually form into their perspective tribes, thus fulfilling this prophecy. Yirmiyahu - Jeremiah - Chapter 23 5 Behold, days are coming, says the Lord, when I will set up of David a righteous shoot, and he shall reign a king and prosper, and he shall perform judgment and righteousness in the land 6 In his days, Judah shall be saved and Israel shall dwell safely, and this is his name that he shall be called, The Lord is our righteousness. 7 Therefore, behold days are coming, says the Lord, when they shall no longer say, "As the Lord lives, Who brought up the children of Israel from the land of Egypt," 8 But, "As the Lord lives, Who brought up and Who brought the seed of the house of Israel from the northland and from all the lands where I have driven them, and they shall dwell on their land." This leads us, now, to look at the next two verses of our passage: 31 Not like the covenant that I formed with their forefathers on the day I took them by the hand to take them out of the land of Egypt, that they broke My covenant, although I was a lord over them, says the Lord. 32 For this is the covenant that I will form with the house of Israel after those days, says the Lord: I will place My law in their midst and I will inscribe it upon their hearts, and I will be their God and they shall be My people What these verses are saying is that everyone will no longer need to look in any book, neither a 'New Testament,' nor even the Hebrew Scriptures, to tell them what is Right and what is Wrong. They will know it instinctively because it will be in their hearts, truly making G-d their G-d, and in turn, truly making them G-d's People. What, precisely, does it mean to have G-d's Torah written in our innermost parts? I delight to do thy will, O my God: yea, thy Torah is within my heart. [Psalm 40:8] Because G-d's Torah is within us, we know what we are to do, and we are happy to do it. 'I will inscribe my Torah upon their hearts.' The laws of G-d do not change or get changed, they are eternal as G-d is Eternal: Devarim - Deuteronomy - Chapter 29 28 The hidden things belong to the Lord, our God, but the revealed things apply to us and to our children forever: that we must fulfill all the words of this Torah. Tehillim - Psalms - Chapter 19 8 The law of the Lord is perfect, restoring the soul; the testimony of the Lord is faithful, making the simple one wise 9 The orders of the Lord are upright, causing the heart to rejoice; the commandment of the Lord is clear, enlightening the eyes. 10 The fear of the Lord is pure, existing forever; the judgments of the Lord are true, altogether just. Tehillim - Psalms - Chapter 111 7 The works of His hands are truth and justice; all His commandments are faithful. 8 Steadfast forever, made in truth and uprightness As a matter of fact, Ezekiel 11:17-20 reflects the ideas found in Jeremiah 31:26-34: that G-d's laws will be in our hearts, not books, in the messianic age, which will last forever: Therefore say, Thus saith the Etrnl G-d; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh: That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their G-d. [Ezekiel 11:17-20] As I wrote above, this new covenant that G-d speaks about in Jeremiah 31 is not talking about a new covenant, a new contract, and He does not mean a new set of laws, a new Torah, a new scripture. It means the covenant between G-d and the Jews and the laws of that covenant are eternal. Finally, the text from Jeremiah 31 reads, 33 And no longer shall one teach his neighbor or [shall] one [teach] his brother, saying, "Know the Lord," for they shall all know Me from their smallest to their greatest, says the Lord, for I will forgive their iniquity and their sin I will no longer remember This new covenant means that no one will have say 'Know the L-rd,' because the whole world will already believe in G-d. 34 So said the Lord, Who gives the sun to illuminate by day, the laws of the moon and the stars to illuminate at night, Who stirs up the sea and its waves roar, the Lord of Hosts is His name.
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  • #WeAreInAnHonestRelationship #HonestRelationship #GenuineRelationship #GenuineRelationshipWithGod #Father #Jesus #HolySpirit #Psalm97 #Hebrews4:12-16 #Psalms #Psalm #Hebrews #JeffMilsten #LCMC #Bible #Gospel #PersonalRelationshipWithJesusChrist #RelationshipWithGodSermon #PersonalRelationshipWithGodSermon #RelationshipWithGod #PomeroyWashington #GarfieldCountyWashington #GarfieldCounty https://www.youtube.com/watch?v=MG948EQoQ4I
    #WeAreInAnHonestRelationship #HonestRelationship #GenuineRelationship #GenuineRelationshipWithGod #Father #Jesus #HolySpirit #Psalm97 #Hebrews4:12-16 #Psalms #Psalm #Hebrews #JeffMilsten #LCMC #Bible #Gospel #PersonalRelationshipWithJesusChrist #RelationshipWithGodSermon #PersonalRelationshipWithGodSermon #RelationshipWithGod #PomeroyWashington #GarfieldCountyWashington #GarfieldCounty https://www.youtube.com/watch?v=MG948EQoQ4I
    We Are In An Honest Genuine Relationship With God Father Jesus and Holy Spirit
    Psalm 97, Hebrews 4:12-16 Spring - Summer Schedule Pomeroy Schedule: Church 8 AM PST 710 High Street, Pomeroy WA, 99347 5 PM Potluck on the 4th Sunday of the...
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  • #Forgiveness #TheGospelOfJesusChrist #ChristianSermon #JeffMilsten #LifeGivingProperties #LCMC #LutheranChurch #PomeroyWashington #GarfieldCountyWashington #DaytonWashington #RedeemerLutheran #GoingToChurch #WatchSermonsOnline #Psalm95 #Matthew18:21-35 #Psalms #Matthew #TheBible #TheScriptures #Scripture #GodsWord #HolyGod #AlmightyGod #dailyinspiration #success #lifehack #holy #motivationalquote #motivation #inspiration #inspiration #dailymotivation #victory #overcome #love #bible #fact #life #lifestyle #facts #jesus #christian #listen #faith #promise #heaven #imagine #truth #trust #timemanagement https://www.youtube.com/watch?v=Qdmxxj8oNR8
    #Forgiveness #TheGospelOfJesusChrist #ChristianSermon #JeffMilsten #LifeGivingProperties #LCMC #LutheranChurch #PomeroyWashington #GarfieldCountyWashington #DaytonWashington #RedeemerLutheran #GoingToChurch #WatchSermonsOnline #Psalm95 #Matthew18:21-35 #Psalms #Matthew #TheBible #TheScriptures #Scripture #GodsWord #HolyGod #AlmightyGod #dailyinspiration #success #lifehack #holy #motivationalquote #motivation #inspiration #inspiration #dailymotivation #victory #overcome #love #bible #fact #life #lifestyle #facts #jesus #christian #listen #faith #promise #heaven #imagine #truth #trust #timemanagement https://www.youtube.com/watch?v=Qdmxxj8oNR8
    Forgiveness Is Life Giving For Both Sides Christian Sermon Jeff Milsten LCMC
    Psalm 95, Matthew 18:21-35, Spring - Summer Schedule Pomeroy Schedule: Church 8 AM PST 710 High Street, Pomeroy WA, 99347 5 PM Potluck on the 4th Sunday of t...
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  • https://www.kingjamesbibleonline.org/Psalms-5-12_Inspirational_Image/
    https://www.kingjamesbibleonline.org/Psalms-5-12_Inspirational_Image/
    Psalms 5:12 Inspirational Image
    Psalms 5:12 Inspirational Image
    WWW.KINGJAMESBIBLEONLINE.ORG
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  • My take on Isaiah 53

    According to Jewish tradition, Isaiah was writing about the People of Israel personified as The Suffering Servant of the Lord. There are no less than 8 quotations that show this to be the case. Please note that in the following four quotations, all from the Book of Isaiah, it is the People of Israel who are called the Servant of God:

    Notice that the servant is, Jacob, who was named Israel and regarded as a Patriarch of the Israelites.

    Yeshayahu- Isaiah - Chapter 41:8 But you, Israel My servant, Jacob whom I have chosen, the seed of Abraham, who loved Me,

    Yeshayahu- Isaiah - Chapter 44: 21 Remember these, O Jacob; and Israel, for you are My servant; I formed you that you be a servant to Me, Israel, do not forget Me.

    Yeshayahu- Isaiah - Chapter 45:4 For the sake of My servant Jacob, and Israel My chosen one, and I called to you by your name; I surnamed you, yet you have not known Me.

    Yeshayahu- Isaiah - Chapter 49: 3 And He said to me, "You are My servant, Israel, about whom I will boast."

    Isaiah 43:10 is a very interesting verse.

    Yeshayahu- Isaiah - Chapter 43: 10 "You are My witnesses," says the Lord, "and My servant whom I chose," in order that you know and believe Me, and understand that I am He; before Me no god was formed and after Me none shall be.

    The above verse tells us that the Jewish People are plural when G-d uses the term 'witnesses,' but the People of Israel are also referred to in this same verse in the singular in the word, 'servant,' the very same word that we find in Isaiah 53.

    Early in the Book of Isaiah, God predicts the long and difficult exile of the Jewish people. Chapter 53 occurs in the midst of Isaiah's "Messages of Consolation," which tell of the restoration of Israel to prominence as God's chosen people.

    The key to understanding this chapter lies in correctly identifying who is speaking. Though the book was written by Isaiah, verses 53:1-10 are told from the perspective of world leaders. Following in the footsteps of the previous chapter (Isaiah 52:15 – “the kings will shut their mouths in amazement”), these verses describe how world leaders will be shocked with disbelief when God’s Servant Israel – despite all contrary expectations – is vindicated and blossoms in the Messianic age.

    Yeshayahu - Isaiah - Chapter 53

    1 Who would have believed our report, and to whom was the arm of the Lord revealed?

    Rashi’s commentary

    Who would have believed our report: So will the nations say to one another, Were we to hear from others what we see, it would be unbelievable.

    the arm of the Lord: like this, with greatness and glory, to whom was it revealed until now?

    In this opening verse, world leaders are shocked at the incredible news of Israel’s salvation: “Who would believe what we have heard!”

    This verse refers to “the arm of God.” Throughout the Tanakh, God's "arm" (זרוע) always denotes a redemption of the Jewish people from physical persecution. For example, God took the Jews out of Egypt “with a strong hand and an outstretched arm” (Deut. 26:8). (See also Exodus 3:20, 6:6, 14:31, 15:6; Deut. 4:34, 7:19; Isaiah 51:9, 52:10, 62:8, 63:12; Jeremiah 21:5, 27:5; Ezekiel 20:33; Psalms 44:3, 89:11, 98:1, 136:12).

    2 And he came up like a sapling before it, and like a root from dry ground, he had neither form nor comeliness; and we saw him that he had no appearance. Now shall we desire him?

    Rashi’s commentary

    And he came up like a sapling before it: This people, before this greatness came to it, was a very humble people, and it came up by itself like a sapling of the saplings of the trees.

    and like a root: he came up from dry land.

    neither form: had he in the beginning, nor comeliness.

    and we saw him that he had no appearance. Now shall we desire him?: And when we saw him from the beginning without an appearance, how could we desire him?

    Now shall we desire him?: This is a question.

    This imagery of a tree struggling to grow in dry earth is a metaphor for the Jewish struggle in exile. A young sapling in dry ground appears that it will die. The Jews were always a small nation, at times as small as 2 million people, threatened with extinction. In this verse Isaiah describes Israel’s miraculous return from exile, like a sapling that sprouts from this dry ground. This idea appears throughout the Jewish Bible (see Isaiah 60:21, Ezekiel 19:13, Hosea 14:6-7, Amos 9:15).

    3 Despised and rejected by men, a man of pains and accustomed to illness, and as one who hides his face from us, despised and we held him of no account.

    Rashi’s commentary

    Despised and rejected by men: was he. So is the custom of this prophet: he mentions all Israel as one man, e.g., (44:2), “Fear not, My servant Jacob” ; (44:1) “And now, hearken, Jacob, My servant.” Here too (52:13), “Behold My servant shall prosper,” he said concerning the house of Jacob. יַשְׂכִּיל is an expression of prosperity. Comp. (I Sam. 18:14) “And David was successful (מַשְׂכִּיל) in all his ways.”

    and as one who hides his face from us: Because of their intense shame and humility, they were as one who hides his face from us, with their faces bound up in concealment, in order that we not see them, like a plagued man who hides his face and is afraid to look.

    This verse describes the Servant as universally despised and rejected. This has been a historical theme for the Jewish people, as a long list of oppressors have treated the Jews as sub-human (the Nazis) or as a pariah state (the United Nations). See similar imagery in Isaiah 49:7, 60:15; Psalms 44:14; Nechemia 3:36.

    While this description clearly applies to Israel, it cannot be reconciled with the New Testament account which describes Jesus as immensely popular (Matthew 4:25). “Large crowds” of people came from far and wide to hear him speak, and Jesus had to sail into the water to avoid being overrun by the crowds (Mark 3:7-9). Luke 2:52 describes him as physically strong and well respected, a man whose popularity spread and was "praised by all" (Luke 4:14-15). A far cry from Isaiah’s description of “despised and rejected.”

    Although Jesus died a criminal's death, Isaiah is describing someone for whom rejection has spanned the ages – obviously referring to a nation, not an individual who suffered rejection for only a few hours.

    4 Indeed, he bore our illnesses, and our pains-he carried them, yet we accounted him as plagued, smitten by God and oppressed.

    Rashi’s commentary

    Indeed, he bore our illnesses: Heb. אָכֵן, an expression of ‘but’ in all places. But now we see that this came to him not because of his low state, but that he was chastised with pains so that all the nations be atoned for with Israel’s suffering. The illness that should rightfully have come upon us, he bore.

    yet we accounted him: We thought that he was hated by the Omnipresent, but he was not so, but he was pained because of our transgressions and crushed because of our iniquities.

    Throughout the centuries of Israel’s exile, many nations persecuted the Jews on the pretense that it was God’s way of “punishing” the “accursed” Jews for having stubbornly rejected the new religions. In these verses, until the end of the chapter, the nations confess how they used the Jewish people as scapegoats, not for the “noble” reasons they had long claimed.

    Indeed, the nations selfishly persecuted the Jews as a distraction from their own corrupt regimes: “Surely our suffering he did bear, and our pains he carried...” (53:4)

    5 But he was pained because of our transgressions, crushed because of our iniquities; the chastisement of our welfare was upon him, and with his wound we were healed.

    Rashi’s commentary

    the chastisement of our welfare was upon him: The chastisement due to the welfare that we enjoyed, came upon him, for he was chastised so that there be peace for the entire world.

    Isaiah 53:5 is a classic example of mistranslation: The verse does not say, “He was wounded for our transgressions and crushed for our iniquities,” which could convey the vicarious suffering ascribed to Jesus. Rather, the proper translation is: “But he was pained because of our transgressions, crushed because of our iniquities;” This conveys that the Servant suffered as a result of the sinfulness of others – not the opposite as Christians contend – that the Servant suffered to atone for the sins of others.

    Indeed, the Christian idea directly contradicts the basic Jewish teaching that God promises forgiveness to all who sincerely return to Him; thus there is no need for the Messiah to atone for others (Isaiah 55:6-7, Jeremiah 36:3, Ezekiel chapters 18 and 33, Hoseah 14:1-3, Jonah 3:6-10, Proverbs 16:6, Daniel 4:27, 2-Chronicles 7:14).

    My favorite verses for G-d’s mercy comes from Ezekiel chapters 18;

    Yechezkel - Ezekiel - Chapter 18

    20 The soul that sins, it shall die; a son shall not bear the iniquity of the father, and a father shall not bear the iniquity of the son; the righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself.

    21 And if the wicked man repent of all his sins that he has committed and keeps all My laws and executes justice and righteousness, he shall surely live, he shall not die.

    22 All his transgressions that he has committed shall not be remembered regarding him: through his righteousness that he has done he shall live.

    23 Do I desire the death of the wicked? says the Lord God. Is it not rather in his repenting of his ways that he may live?

    24 And when the righteous repents of his righteousness and does wrong and does like all the abominations that the wicked man did, shall he live? All his righteous deeds that he has done shall not be remembered; in his treachery that he has perpetrated and in his sin that he has sinned, in them shall he die.

    6 We all went astray like sheep, we have turned, each one on his way, and the Lord accepted his prayers for the iniquity of all of us.

    Rashi’s commentary

    We all went astray like sheep: Now it is revealed that all the heathens (nations [mss.]) had erred.

    accepted his prayers: He accepted his prayers and was appeased concerning the iniquity of all of us, that He did not destroy His world.

    accepted… prayers: Heb. הִפְגִּיעַ, espriad in O.F., an expression of supplication.

    The nations realize that their lack of proper leadership (“shepherd”) caused them to treat the Jews with disdain. They further acknowledge how punishments that should have befallen the nations were averted through Israel’s suffering.

    7 He was oppressed, and he was afflicted, yet he would not open his mouth; like a lamb to the slaughter he would be brought, and like a ewe that is mute before her shearers, and he would not open his mouth.

    Rashi’s commentary

    He was oppressed, and he was afflicted: Behold he was oppressed by taskmasters and people who exert pressure.

    and he was afflicted: with verbal taunts, sorparlec in O.F.

    yet he would not open his mouth: He would suffer and remain silent like the lamb that is brought to the slaughter, and like the ewe that is mute before her shearers.

    and he would not open his mouth: This refers to the lamb brought to the slaughter.

    In various contexts, the Bible uses the imagery of “sheep led to the slaughter” specifically in reference to the Jewish people. For example: "You give us as sheep to be eaten and have scattered us among the nations... we are considered as sheep to be slaughtered" (Psalms 44:12, 23).

    This verse prophesizes the many hardships – both physical torment and economic exploitation – that the Jews endured in exile. Ironically, this prophecy refers in part to the 11th century Crusaders who "persecuted and afflicted” the Jews in the name of Jesus. In our time, while Jews in Nazi-occupied Europe were "led to the slaughter," they still remained like a "lamb that is silent before her shearers" – without complaints against God.

    8 From imprisonment and from judgment he is taken, and his generation who shall tell? For he was cut off from the land of the living; because of the transgression of my people, a plague befell them.

    Rashi’s commentary

    From imprisonment and from judgment he is taken: The prophet reports and says that the heathens (nations [mss., K’li Paz]) will say this at the end of days, when they see that he was taken from the imprisonment that he was imprisoned in their hands and from the judgment of torments that he suffered until now.

    and his generation: The years that passed over him.

    who shall tell?: The tribulations that befell him, for from the beginning, he was cut off and exiled from the land of the living that is the land of Israel for because of the transgression of my people, this plague came to the righteous among them.

    The phrase, "land of the living” (Eretz HaChaim) refers specifically to the Land of Israel. Thus this verse, “He was removed from the land of the living,” does not mean that the servant was killed, but rather was exiled from the Land of Israel.

    This verse again describes the world’s surprise at witnessing the Jewish return to the Promised Land. "Who could have imagined” that the nation we tortured now prospers? World leaders offer a stunning confession: “Because of my people’s sin, they [the Jews] were afflicted.”

    Here the text makes absolutely clear that the oppressed Servant is a collective nation, not a single individual. This is where knowledge of biblical Hebrew is absolutely crucial. At the end of the verse, the Hebrew word for “they were” (lamoh – לָמוֹ) always refers to a group, never to an individual. (see for example, Psalms 99:7)

    9 And he gave his grave to the wicked, and to the wealthy with his kinds of death, because he committed no violence, and there was no deceit in his mouth.

    Rashi’s commentary

    And he gave his grave to the wicked: He subjected himself to be buried according to anything the wicked of the heathens (nations [mss., K’li Paz]) would decree upon him, for they would penalize him with death and the burial of donkeys in the intestines of the dogs.

    to the wicked: According to the will of the wicked, he was willing to be buried, and he would not deny the living God.

    and to the wealthy with his kinds of death: and to the will of the ruler he subjected himself to all kinds of death that he decreed upon him, because he did not wish to agree to (denial) [of the Torah] to commit evil and to rob like all the heathens (nations [mss., K’li Paz]) among whom he lived.

    and there was no deceit in his mouth: to accept idolatry (to accept a pagan deity as God [Parshandatha]).

    Throughout history, Jews were given the choice to “convert or die.” Yet as this verse describes, there was “no deceit in his mouth” – the loyal Jews refused to accept a pagan deity as their God. Rather than profane God’s Holy Name, they “submitted to the grave” – i.e. chose to die rather than renounce their faith. As such these Jews were often denied proper burial, discarded “to the grave as evil people.”

    Further, wealthy Jews "submitted to his executions, for committing no crime" – killed so that wicked conquerors could confiscate their riches.

    10 And the Lord wished to crush him, He made him ill; if his soul makes itself restitution, he shall see children, he shall prolong his days, and God's purpose shall prosper in his hand.

    Rashi’s commentary

    And the Lord wished to crush him, He made him ill: The Holy One, blessed be He, wished to crush him and to cause him to repent; therefore, he made him ill.

    If his soul makes itself restitution, etc.: Said the Holy One, blessed be He, “I will see, if his soul will be given and delivered with My holiness to return it to Me as restitution for all that he betrayed Me, I will pay him his recompense, and he will see children, etc.” This word אָשָׁם is an expression of ransom that one gives to the one against when he sinned, amende in O.F., to free from faults, similar to the matter mentioned in the episode of the Philistines (I Sam. 6:3), “Do not send it away empty, but you shall send back with it a guilt offering (אָשָׁם).”

    "God desired to oppress” the Jewish people, in order to inspire them to return to Torah observance. If the Jews would only "acknowledge guilt," they would see their "offspring and live long days." This refers to the Messianic era when all Jews will return to Torah observance.

    This verse emphasizes that the Servant is to be rewarded with long life and many children.

    In this verse, the Hebrew word for "offspring" (zera - זֶרַע) always refers to physical descendants (see Genesis 12:7, 15:2-4, 15:13, 46:6; Exodus 28:43). A different word, banim (בנים), generally translated as "sons," is used to refer to spiritual descendants (see Deut. 14:1).

    11 From the toil of his soul he would see, he would be satisfied; with his knowledge My servant would vindicate the just for many, and their iniquities he would bear.

    Rashi’s commentary

    From the toil of his soul: he would eat and be satisfied, and he would not rob and plunder.

    with his knowledge… would vindicate the just: My servant would judge justly all those who came to litigate before him.

    and their iniquities he would bear: He would bear, in the manner of all the righteous, as it is said (Num. 18:1): “You and your sons shall bear the iniquity of the sanctuary.

    One’s sins being forgiven through the suffering of another person goes against the basic biblical teaching that each individual has to atone for his own sins by repenting. (Exodus 32:32-33, Deut. 24:16, Ezekiel 18:1-4)

    This verse describes how God’s Servant “will cause the masses to be righteous” – not as some mistranslate, “he will justify the many." The Jewish mission is to serve as a "light to the nations," leading the world to righteousness through knowledge of the one true God. The Jews will accomplish this both by example (Deut. 4:5-8; Zechariah 8:23) and by instructing the nations in God's Law (Isaiah 2:3-4; Micah 4:2-3). As it says: “The world will become full of the knowledge of God, as water covers the sea” (Isaiah 11:9).

    12 Therefore, I will allot him a portion in public, and with the strong he shall share plunder, because he poured out his soul to death, and with transgressors he was counted; and he bore the sin of many, and interceded for the transgressors.

    Rashi’s commentary

    Therefore: Because he did this, I will allot him an inheritance and a lot in public with the Patriarchs.

    he poured out his soul to death: Heb. הֶעֱרָה. An expression like (Gen. 24: 20), “And she emptied (וַתְּעַר) her pitcher.”

    and with transgressors he was counted: He suffered torments as if he had sinned and transgressed, and this is because of others; he bore the sin of the many.

    and interceded for the transgressors: through his sufferings, for good came to the world through him.

    This verse speaks of how the Jews always pray for the welfare of the nations they are exiled into (see Jeremiah 29:7). The verse continues to explain that the Jewish people, who righteously bore the sins of the world and yet remained faithful to God, will be rewarded.

    Regarding the above passage, some have claimed that the "suffering servant" cannot be Israel, since Israel has sins. Yet this is a fallacy, since we know that no human being – not even Moses – is completely free of sin. Yet Moses was considered “righteous,” which takes into account not only one's good deeds, but also one's repentance after sin.

    Melachim I - I Kings - Chapter 8

    46 If they sin against You, for (there is) no man who does not sin, and You will be angry with them, and deliver them to the enemy, and their captors will carry them away captive to the land of the enemy, far or near.

    47 And they shall bethink themselves in the land where they were carried captive, and repent, and make supplication to You in the land of their captors, saying, 'We have sinned, and have done perversely, we have committed wickedness.'

    48 And they shall return to You with all their heart, and with all their soul, in the land of their enemies, who led them away captive, and pray to You toward their land, which You gave to their fathers, the city that You have chosen, and the house which I have built for Your Name.

    49 And you shall hear their prayer and their supplication in heaven, Your dwelling place, and maintain their cause.

    50 And forgive Your people what they have sinned against You, and all their transgressions that they have transgressed against You, and give mercy before their captors, that they may have mercy on them.

    Immediately following this promise of reward for the Jews’ suffering (53:10-12), chapter 54 clearly speaks of the redemption which awaits the Jewish people.
    My take on Isaiah 53 According to Jewish tradition, Isaiah was writing about the People of Israel personified as The Suffering Servant of the Lord. There are no less than 8 quotations that show this to be the case. Please note that in the following four quotations, all from the Book of Isaiah, it is the People of Israel who are called the Servant of God: Notice that the servant is, Jacob, who was named Israel and regarded as a Patriarch of the Israelites. Yeshayahu- Isaiah - Chapter 41:8 But you, Israel My servant, Jacob whom I have chosen, the seed of Abraham, who loved Me, Yeshayahu- Isaiah - Chapter 44: 21 Remember these, O Jacob; and Israel, for you are My servant; I formed you that you be a servant to Me, Israel, do not forget Me. Yeshayahu- Isaiah - Chapter 45:4 For the sake of My servant Jacob, and Israel My chosen one, and I called to you by your name; I surnamed you, yet you have not known Me. Yeshayahu- Isaiah - Chapter 49: 3 And He said to me, "You are My servant, Israel, about whom I will boast." Isaiah 43:10 is a very interesting verse. Yeshayahu- Isaiah - Chapter 43: 10 "You are My witnesses," says the Lord, "and My servant whom I chose," in order that you know and believe Me, and understand that I am He; before Me no god was formed and after Me none shall be. The above verse tells us that the Jewish People are plural when G-d uses the term 'witnesses,' but the People of Israel are also referred to in this same verse in the singular in the word, 'servant,' the very same word that we find in Isaiah 53. Early in the Book of Isaiah, God predicts the long and difficult exile of the Jewish people. Chapter 53 occurs in the midst of Isaiah's "Messages of Consolation," which tell of the restoration of Israel to prominence as God's chosen people. The key to understanding this chapter lies in correctly identifying who is speaking. Though the book was written by Isaiah, verses 53:1-10 are told from the perspective of world leaders. Following in the footsteps of the previous chapter (Isaiah 52:15 – “the kings will shut their mouths in amazement”), these verses describe how world leaders will be shocked with disbelief when God’s Servant Israel – despite all contrary expectations – is vindicated and blossoms in the Messianic age. Yeshayahu - Isaiah - Chapter 53 1 Who would have believed our report, and to whom was the arm of the Lord revealed? Rashi’s commentary Who would have believed our report: So will the nations say to one another, Were we to hear from others what we see, it would be unbelievable. the arm of the Lord: like this, with greatness and glory, to whom was it revealed until now? In this opening verse, world leaders are shocked at the incredible news of Israel’s salvation: “Who would believe what we have heard!” This verse refers to “the arm of God.” Throughout the Tanakh, God's "arm" (זרוע) always denotes a redemption of the Jewish people from physical persecution. For example, God took the Jews out of Egypt “with a strong hand and an outstretched arm” (Deut. 26:8). (See also Exodus 3:20, 6:6, 14:31, 15:6; Deut. 4:34, 7:19; Isaiah 51:9, 52:10, 62:8, 63:12; Jeremiah 21:5, 27:5; Ezekiel 20:33; Psalms 44:3, 89:11, 98:1, 136:12). 2 And he came up like a sapling before it, and like a root from dry ground, he had neither form nor comeliness; and we saw him that he had no appearance. Now shall we desire him? Rashi’s commentary And he came up like a sapling before it: This people, before this greatness came to it, was a very humble people, and it came up by itself like a sapling of the saplings of the trees. and like a root: he came up from dry land. neither form: had he in the beginning, nor comeliness. and we saw him that he had no appearance. Now shall we desire him?: And when we saw him from the beginning without an appearance, how could we desire him? Now shall we desire him?: This is a question. This imagery of a tree struggling to grow in dry earth is a metaphor for the Jewish struggle in exile. A young sapling in dry ground appears that it will die. The Jews were always a small nation, at times as small as 2 million people, threatened with extinction. In this verse Isaiah describes Israel’s miraculous return from exile, like a sapling that sprouts from this dry ground. This idea appears throughout the Jewish Bible (see Isaiah 60:21, Ezekiel 19:13, Hosea 14:6-7, Amos 9:15). 3 Despised and rejected by men, a man of pains and accustomed to illness, and as one who hides his face from us, despised and we held him of no account. Rashi’s commentary Despised and rejected by men: was he. So is the custom of this prophet: he mentions all Israel as one man, e.g., (44:2), “Fear not, My servant Jacob” ; (44:1) “And now, hearken, Jacob, My servant.” Here too (52:13), “Behold My servant shall prosper,” he said concerning the house of Jacob. יַשְׂכִּיל is an expression of prosperity. Comp. (I Sam. 18:14) “And David was successful (מַשְׂכִּיל) in all his ways.” and as one who hides his face from us: Because of their intense shame and humility, they were as one who hides his face from us, with their faces bound up in concealment, in order that we not see them, like a plagued man who hides his face and is afraid to look. This verse describes the Servant as universally despised and rejected. This has been a historical theme for the Jewish people, as a long list of oppressors have treated the Jews as sub-human (the Nazis) or as a pariah state (the United Nations). See similar imagery in Isaiah 49:7, 60:15; Psalms 44:14; Nechemia 3:36. While this description clearly applies to Israel, it cannot be reconciled with the New Testament account which describes Jesus as immensely popular (Matthew 4:25). “Large crowds” of people came from far and wide to hear him speak, and Jesus had to sail into the water to avoid being overrun by the crowds (Mark 3:7-9). Luke 2:52 describes him as physically strong and well respected, a man whose popularity spread and was "praised by all" (Luke 4:14-15). A far cry from Isaiah’s description of “despised and rejected.” Although Jesus died a criminal's death, Isaiah is describing someone for whom rejection has spanned the ages – obviously referring to a nation, not an individual who suffered rejection for only a few hours. 4 Indeed, he bore our illnesses, and our pains-he carried them, yet we accounted him as plagued, smitten by God and oppressed. Rashi’s commentary Indeed, he bore our illnesses: Heb. אָכֵן, an expression of ‘but’ in all places. But now we see that this came to him not because of his low state, but that he was chastised with pains so that all the nations be atoned for with Israel’s suffering. The illness that should rightfully have come upon us, he bore. yet we accounted him: We thought that he was hated by the Omnipresent, but he was not so, but he was pained because of our transgressions and crushed because of our iniquities. Throughout the centuries of Israel’s exile, many nations persecuted the Jews on the pretense that it was God’s way of “punishing” the “accursed” Jews for having stubbornly rejected the new religions. In these verses, until the end of the chapter, the nations confess how they used the Jewish people as scapegoats, not for the “noble” reasons they had long claimed. Indeed, the nations selfishly persecuted the Jews as a distraction from their own corrupt regimes: “Surely our suffering he did bear, and our pains he carried...” (53:4) 5 But he was pained because of our transgressions, crushed because of our iniquities; the chastisement of our welfare was upon him, and with his wound we were healed. Rashi’s commentary the chastisement of our welfare was upon him: The chastisement due to the welfare that we enjoyed, came upon him, for he was chastised so that there be peace for the entire world. Isaiah 53:5 is a classic example of mistranslation: The verse does not say, “He was wounded for our transgressions and crushed for our iniquities,” which could convey the vicarious suffering ascribed to Jesus. Rather, the proper translation is: “But he was pained because of our transgressions, crushed because of our iniquities;” This conveys that the Servant suffered as a result of the sinfulness of others – not the opposite as Christians contend – that the Servant suffered to atone for the sins of others. Indeed, the Christian idea directly contradicts the basic Jewish teaching that God promises forgiveness to all who sincerely return to Him; thus there is no need for the Messiah to atone for others (Isaiah 55:6-7, Jeremiah 36:3, Ezekiel chapters 18 and 33, Hoseah 14:1-3, Jonah 3:6-10, Proverbs 16:6, Daniel 4:27, 2-Chronicles 7:14). My favorite verses for G-d’s mercy comes from Ezekiel chapters 18; Yechezkel - Ezekiel - Chapter 18 20 The soul that sins, it shall die; a son shall not bear the iniquity of the father, and a father shall not bear the iniquity of the son; the righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself. 21 And if the wicked man repent of all his sins that he has committed and keeps all My laws and executes justice and righteousness, he shall surely live, he shall not die. 22 All his transgressions that he has committed shall not be remembered regarding him: through his righteousness that he has done he shall live. 23 Do I desire the death of the wicked? says the Lord God. Is it not rather in his repenting of his ways that he may live? 24 And when the righteous repents of his righteousness and does wrong and does like all the abominations that the wicked man did, shall he live? All his righteous deeds that he has done shall not be remembered; in his treachery that he has perpetrated and in his sin that he has sinned, in them shall he die. 6 We all went astray like sheep, we have turned, each one on his way, and the Lord accepted his prayers for the iniquity of all of us. Rashi’s commentary We all went astray like sheep: Now it is revealed that all the heathens (nations [mss.]) had erred. accepted his prayers: He accepted his prayers and was appeased concerning the iniquity of all of us, that He did not destroy His world. accepted… prayers: Heb. הִפְגִּיעַ, espriad in O.F., an expression of supplication. The nations realize that their lack of proper leadership (“shepherd”) caused them to treat the Jews with disdain. They further acknowledge how punishments that should have befallen the nations were averted through Israel’s suffering. 7 He was oppressed, and he was afflicted, yet he would not open his mouth; like a lamb to the slaughter he would be brought, and like a ewe that is mute before her shearers, and he would not open his mouth. Rashi’s commentary He was oppressed, and he was afflicted: Behold he was oppressed by taskmasters and people who exert pressure. and he was afflicted: with verbal taunts, sorparlec in O.F. yet he would not open his mouth: He would suffer and remain silent like the lamb that is brought to the slaughter, and like the ewe that is mute before her shearers. and he would not open his mouth: This refers to the lamb brought to the slaughter. In various contexts, the Bible uses the imagery of “sheep led to the slaughter” specifically in reference to the Jewish people. For example: "You give us as sheep to be eaten and have scattered us among the nations... we are considered as sheep to be slaughtered" (Psalms 44:12, 23). This verse prophesizes the many hardships – both physical torment and economic exploitation – that the Jews endured in exile. Ironically, this prophecy refers in part to the 11th century Crusaders who "persecuted and afflicted” the Jews in the name of Jesus. In our time, while Jews in Nazi-occupied Europe were "led to the slaughter," they still remained like a "lamb that is silent before her shearers" – without complaints against God. 8 From imprisonment and from judgment he is taken, and his generation who shall tell? For he was cut off from the land of the living; because of the transgression of my people, a plague befell them. Rashi’s commentary From imprisonment and from judgment he is taken: The prophet reports and says that the heathens (nations [mss., K’li Paz]) will say this at the end of days, when they see that he was taken from the imprisonment that he was imprisoned in their hands and from the judgment of torments that he suffered until now. and his generation: The years that passed over him. who shall tell?: The tribulations that befell him, for from the beginning, he was cut off and exiled from the land of the living that is the land of Israel for because of the transgression of my people, this plague came to the righteous among them. The phrase, "land of the living” (Eretz HaChaim) refers specifically to the Land of Israel. Thus this verse, “He was removed from the land of the living,” does not mean that the servant was killed, but rather was exiled from the Land of Israel. This verse again describes the world’s surprise at witnessing the Jewish return to the Promised Land. "Who could have imagined” that the nation we tortured now prospers? World leaders offer a stunning confession: “Because of my people’s sin, they [the Jews] were afflicted.” Here the text makes absolutely clear that the oppressed Servant is a collective nation, not a single individual. This is where knowledge of biblical Hebrew is absolutely crucial. At the end of the verse, the Hebrew word for “they were” (lamoh – לָמוֹ) always refers to a group, never to an individual. (see for example, Psalms 99:7) 9 And he gave his grave to the wicked, and to the wealthy with his kinds of death, because he committed no violence, and there was no deceit in his mouth. Rashi’s commentary And he gave his grave to the wicked: He subjected himself to be buried according to anything the wicked of the heathens (nations [mss., K’li Paz]) would decree upon him, for they would penalize him with death and the burial of donkeys in the intestines of the dogs. to the wicked: According to the will of the wicked, he was willing to be buried, and he would not deny the living God. and to the wealthy with his kinds of death: and to the will of the ruler he subjected himself to all kinds of death that he decreed upon him, because he did not wish to agree to (denial) [of the Torah] to commit evil and to rob like all the heathens (nations [mss., K’li Paz]) among whom he lived. and there was no deceit in his mouth: to accept idolatry (to accept a pagan deity as God [Parshandatha]). Throughout history, Jews were given the choice to “convert or die.” Yet as this verse describes, there was “no deceit in his mouth” – the loyal Jews refused to accept a pagan deity as their God. Rather than profane God’s Holy Name, they “submitted to the grave” – i.e. chose to die rather than renounce their faith. As such these Jews were often denied proper burial, discarded “to the grave as evil people.” Further, wealthy Jews "submitted to his executions, for committing no crime" – killed so that wicked conquerors could confiscate their riches. 10 And the Lord wished to crush him, He made him ill; if his soul makes itself restitution, he shall see children, he shall prolong his days, and God's purpose shall prosper in his hand. Rashi’s commentary And the Lord wished to crush him, He made him ill: The Holy One, blessed be He, wished to crush him and to cause him to repent; therefore, he made him ill. If his soul makes itself restitution, etc.: Said the Holy One, blessed be He, “I will see, if his soul will be given and delivered with My holiness to return it to Me as restitution for all that he betrayed Me, I will pay him his recompense, and he will see children, etc.” This word אָשָׁם is an expression of ransom that one gives to the one against when he sinned, amende in O.F., to free from faults, similar to the matter mentioned in the episode of the Philistines (I Sam. 6:3), “Do not send it away empty, but you shall send back with it a guilt offering (אָשָׁם).” "God desired to oppress” the Jewish people, in order to inspire them to return to Torah observance. If the Jews would only "acknowledge guilt," they would see their "offspring and live long days." This refers to the Messianic era when all Jews will return to Torah observance. This verse emphasizes that the Servant is to be rewarded with long life and many children. In this verse, the Hebrew word for "offspring" (zera - זֶרַע) always refers to physical descendants (see Genesis 12:7, 15:2-4, 15:13, 46:6; Exodus 28:43). A different word, banim (בנים), generally translated as "sons," is used to refer to spiritual descendants (see Deut. 14:1). 11 From the toil of his soul he would see, he would be satisfied; with his knowledge My servant would vindicate the just for many, and their iniquities he would bear. Rashi’s commentary From the toil of his soul: he would eat and be satisfied, and he would not rob and plunder. with his knowledge… would vindicate the just: My servant would judge justly all those who came to litigate before him. and their iniquities he would bear: He would bear, in the manner of all the righteous, as it is said (Num. 18:1): “You and your sons shall bear the iniquity of the sanctuary. One’s sins being forgiven through the suffering of another person goes against the basic biblical teaching that each individual has to atone for his own sins by repenting. (Exodus 32:32-33, Deut. 24:16, Ezekiel 18:1-4) This verse describes how God’s Servant “will cause the masses to be righteous” – not as some mistranslate, “he will justify the many." The Jewish mission is to serve as a "light to the nations," leading the world to righteousness through knowledge of the one true God. The Jews will accomplish this both by example (Deut. 4:5-8; Zechariah 8:23) and by instructing the nations in God's Law (Isaiah 2:3-4; Micah 4:2-3). As it says: “The world will become full of the knowledge of God, as water covers the sea” (Isaiah 11:9). 12 Therefore, I will allot him a portion in public, and with the strong he shall share plunder, because he poured out his soul to death, and with transgressors he was counted; and he bore the sin of many, and interceded for the transgressors. Rashi’s commentary Therefore: Because he did this, I will allot him an inheritance and a lot in public with the Patriarchs. he poured out his soul to death: Heb. הֶעֱרָה. An expression like (Gen. 24: 20), “And she emptied (וַתְּעַר) her pitcher.” and with transgressors he was counted: He suffered torments as if he had sinned and transgressed, and this is because of others; he bore the sin of the many. and interceded for the transgressors: through his sufferings, for good came to the world through him. This verse speaks of how the Jews always pray for the welfare of the nations they are exiled into (see Jeremiah 29:7). The verse continues to explain that the Jewish people, who righteously bore the sins of the world and yet remained faithful to God, will be rewarded. Regarding the above passage, some have claimed that the "suffering servant" cannot be Israel, since Israel has sins. Yet this is a fallacy, since we know that no human being – not even Moses – is completely free of sin. Yet Moses was considered “righteous,” which takes into account not only one's good deeds, but also one's repentance after sin. Melachim I - I Kings - Chapter 8 46 If they sin against You, for (there is) no man who does not sin, and You will be angry with them, and deliver them to the enemy, and their captors will carry them away captive to the land of the enemy, far or near. 47 And they shall bethink themselves in the land where they were carried captive, and repent, and make supplication to You in the land of their captors, saying, 'We have sinned, and have done perversely, we have committed wickedness.' 48 And they shall return to You with all their heart, and with all their soul, in the land of their enemies, who led them away captive, and pray to You toward their land, which You gave to their fathers, the city that You have chosen, and the house which I have built for Your Name. 49 And you shall hear their prayer and their supplication in heaven, Your dwelling place, and maintain their cause. 50 And forgive Your people what they have sinned against You, and all their transgressions that they have transgressed against You, and give mercy before their captors, that they may have mercy on them. Immediately following this promise of reward for the Jews’ suffering (53:10-12), chapter 54 clearly speaks of the redemption which awaits the Jewish people.
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