Rabbi Moses, 'The Preacher'(11. Century) wrote in his commentary on Genesis (page 660): "From the beginning God has made a covenant with the Messiah and told Him,'My righteous Messiah, those who are entrusted to you, their sins will bring you into a heavy yoke'..And He answered, 'I gladly accept all these agonies in order that not one of Israel should be lost.' Immediately, the Messiah accepted all agonies with love, as it is written: 'He was oppressed and he was afflicted'." ------
Pesiqta (on Isa. 61:10): "Great oppressions were laid upon You, as it says: 'By oppression and judgement he was taken away; but who considered in his time, that he was cut off out of the land of the living, that he was stricken because of the sins of our children' (Isa.53:8), as it says:'But the LORD has laid on him the guild of us all'(Isa.53:6)."
Rabbi Eleazer Kalir (9.Century) wrote the following Musaf Prayer: "Our righteous Messiah has departed from us. Horror has seized us and we have no one to justify us. He has borne our transgressions and the yoke of our iniquities, and is wounded because of our transgressions. He bore our sins upon His shoulders that we may find pardon for our iniquity. We shall be healed by His wounds, at the time when the Eternal will recreate Him a new creature. Oh bring Him up from the circle of the earth, raise Him up from Seir, that we may hear Him the second time."
Siphre: "Rabbi Jose the Galilean said, 'Come and learn the merits of the King Messiah and the reward of the Just - from the first man who received but one commandment, a prohibition, and transgressed it. Consider how many deaths were inflicted upon himself, upon his own generation, and upon those who followed them, till the end of all generations. Which attribute is greater, the attribute of goodness, or the attribute of vengeance?'- He answered, 'The attribute of goodness is greater, and the attribute of vengeance is the less.' - 'How much more then, will the King Messiah, who endures affliction and pains for the transgressions (as it is written, 'He was wounded,'etc.), justify all generations. This is the meaning of the word, 'And the LORD made the iniquity of us all to meet upon Him' (Isa.53:6)."
Midrash (on Ruth 2,14): "He is speaking of the King Messiah - 'Come hither', i.e." Draw near to the throne ; 'eat of the bread', i.e. , The bread of the kingdom.' This refers to the chastisements , as it is said, 'But he was wounded for our transgressions, bruised for our iniquities' (Isa.53,5). Rabbi Elijah de Vidas (16.Century): "The meaning of 'He was wounded for our transgressions, bruised for our iniquities' is, that since the Messiah bears our iniquities which produce the ef fect of His being bruised, it follows that whoever will not admit that Messiah thus suffers for our iniquities must endure and suffer for them himself."
Rabbi Simeon Ben Jochai (2.Century), Zohar,, part II, page 212a and III, page 218a, Amsterdam Ed.): "There is in the garden of Eden a palace called : 'The palace of the sons of sickness, , this palace the Messiah enters, and summons every sickness, every pain, and every chastisement of Israel: they all come and rest upon Him. And were it not that He had thus lightened them off Israel, and taken them upon Himself, there had been no man able to bear Israels chastisement for the transgression of the law; this is that which is written, 'Surely our sicknesses he has carried' Isa.53,4).- As they tell Him (the Messiah) of the misery of Israel in their captivity, and of those wicked ones among them who are not attentive to know their Lord, He lifts up His voice and weeps for their wickedness; and so it is written,'He was wounded for our transgressions' (Isa.53,5).
Pesiqta Rabbati (ca.845)on Isa. 61,10: "The world-fathers (patriarchs) will one day in the month of Nisan arise and say to (the Messiah): 'Ephraim, our righteous Anointed, although we are your grandparents, yet you are greater than we, for you have borne the sins of our children, as it says: 'But surely he has borne our sicknesses and carried our pains; yet we did esteem him stricken, smitten of God and afflicted. But he was pierced because of our transgressions, he was bruised for our iniquities: the chastisement of our peace was laid upon him and through his wounds we are healed'(Isa.53,4-5)."
Talmud Sanhedrin (98b): "Messiah ...what is his name? The Rabbis say,'The leprous one'; those of the house of the Rabbi (Jehuda Hanassi, the author of the Mishna, 135-200) say: 'Cholaja' (The sickly), for it says, 'Surely he has borne our sicknesses' etc. (Isa.53,4)."
Tanchuma: "Rabbi Nachman says: ,The Word MAN in the passage, 'Every man a head of the house of his father' (Num.1,4), refers to the Messiah, the son of David, as it is written, 'Behold the man whose name is Zemach'(the Branch) where Jonathan interprets,'Behold the man Messiah' (Zech.6:12); and so it is said,'A man of pains and known to sickness' (Isa.53:3)."
Maimonides (1135-1204) wrote to Rabbi Jacob Alfajumi: "Likewise said Isaiah that He (Messiah) would appear without acknowledging a father or mother: 'He grew up before him as a tender plant and as a root out of a dry ground' etc. (Isa.53:2)."
Gersonides (1288-1344) on Deut. 18:18: "In fact Messiah is such a prophet, as it is stated in the Midrasch on the verse,'Behold, my servant shall prosper...' (Isa. 52:13)."------------
Midrash Tanchuma: "He was more exalted than Abraham, more extolled than Mose, higher than the archangels" (Isa.52:13). --- Yalkut Schimeon (ascribed to Rabbi Simeon Kara, 12th Century) says on Zech.4:7: "He (the king Messiah) is greater than the patriarchs, as it is said, 'My servant shall be high, and lifted up, and lofty exceedingly' (Isa. 52:13)."
Rabbi Moses Alschech(1508-1600) says: "Our Rabbis with one voice accept and affirm the opinion that the prophet is speaking of the Messiah, and we shall ourselves also adhere to the same view."
Abrabanel (1437-1508) said earlier: "This is also the opinion of our own learned men in the majority of their Midrashim." --
Rabbi Yafeth Ben Ali ( second half of the 10th Century): "As for myself, I am inclined to regard it as alluding to the Messiah." ---
Abraham Farissol ( 1451- 1526) says: "In this chapter there seem to be considerable resemblances and allusions to the work of the Christian Messiah and to the events which are asserted to have happened to Him, so that no other prophecy is to be found the gist and subject of which can be so immediately applied to Him." --
Targum Jonathan ( 4th Century ) gives the introduction on Isa. 52:13: "Behold, my servant the Messiah..."
No, I don't trust in so called rabbinical Traditions but talmudix do, look at the Screenshot Image of my Chatroom on the Left, this Topic is of Huge interest specially to jooz. There is no Reason to be against every "rabbinical" Interpretation, because the ancient "rabbis" say as I quoted some of them, that Isaiah 53 is indeed about the Messiah Son of David as suffering Servant. Dr. Michael Brown refuted so called "rabbi" tovia singer plus his modern "rabbinical" Interpretation on this Matter in Sid Roth Radio Show "Time is running short", the Audio Recording of it is still available, here to hear:http://realmessiah.askdrbrown.org/Listen/Entries/2008/12/11_Debate_-_DR_brown_and_Rabbi_Singer.html