This is clear.
Funny how the imagery of Isaiah 53 contradicts you quite clearly.
It may be what they believe now, it isn't what they believed then, I take the mea culpa, in that this is a natural reaction to the christian stance.
by his knowledgef my righteous servant will justify many,
and he will bear their iniquities.
Here are some clear historical references to what many of the ancient Rabbis thought of Isaiah 53, notwithstanding the modern Jewish interpretation.
1. Targum Jonathan interprets Isaiah 53 with reference to the Messiah, but with a fairly radical reworking of the text, emphasizing the Messiah’s victory rather than his suffering, and with some application of the text to the nation of Israel as a whole.
Cf. the discussion in Samson H. Levey, The Messiah: An Aramaic Interpretation (Cincinnati: Hebrew Union College–Jewish Institute of Religion, 1974); see further Pinkhos Churgin, Targum Jonathan to the Prophets, repr. with Leivy Smolar and Moses Aberbach, Studies in Targum Jonathan to the Prophets (New York: Ktav, 1983); more recently, see Bruce D. Chilton, The Aramaic Bible: The Isaiah Targum: Introduction, Translation, Apparatus and Notes (Collegeville, MN: Michael Glazier, 1999). For the text in Aramaic and English, see S. R. Driver and Ad. Neubauer, eds. and trans., The Fifty-Third Chapter of Isaiah according to the Jewish Interpreters (repr.; New York: Ktav, 1969), 1:4–5; 2:5–6 (hereafter cited as Driver-Neubauer).
2. The Talmud refers Isaiah 53:4 to the Messiah in Sanhedrin 98b; as rendered in the Soncino translation, “His name is ‘the leper scholar,’ as it is written, Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him a leper, smitten of God, and afflicted.”
Rab (Abba Arika) said:
--"The world would not have been created except for David."
(Rabbi) Samuel (bar Abba) said:
Rabbi Johanan (bar Nappacha) said:
--"For the Messiah!"
What is his name?
The school of Rabbi Shila said:
--"His name is Shiloh, for it is said:
--'until Shiloh come' (Gen 49:10)!"
The school of Rabbi Jannai said:
--"His name is Yinnon, for it is said:
--'He shall endure forever,
before there was a sun his name is Yinnon' (Ps 72:17)!"
The school of Rabbi cHanina said:
--"His name is cHanina, for it is said:
--"as I will not give you favor [chanina]' (Jer 16:13)!"
Others say his name is Menachem, the son of Hezekiah, for it is said:
--'For the comforter [Menachem] is far from me,
the one who revives my soul" (Lam 1:16b)!"
But the rabbis say:
--"His name is the leper teacher, for it is said:
--'Surely he has borne our griefs and carried our sorrows
yet we deemed him stricken [nago'a: "plagued", esp. leprosy],
laid low by God and suffering" (Isa 53:4)!
Babylonian Talmud, Sanhedrin 98b
3.Ruth Rabbah interprets 53:5 with reference to the Messiah.
4. Midrash Tanchuma applies both 52:13, speaking of the servant’s exaltation, and 53:3, “a man of pains and known to sickness,” to the Messiah.
5. Yalkut Shimoni (a thirteenth compilation of earlier midrashic writings) applies 52:13 to the Messiah, stating that the Messiah, called the great mountain according to the Yalkut’s interpretation of Zecheriah 4:7, is “greater than the patriarchs . . . higher than Abraham . . . lifted up above Moses . . . and loftier than the ministering angels” (2:571; see also 2:621). Isaiah 53:5 is applied to the sufferings of “King Messiah” (2:620).
This is the midrash to Psalm 2:6, dealing with the Hebrew word ִתּיְסָנ, interpreted here to mean, “I have woven him,” with reference to Judges 16:14, “i.e., I have drawn him out of the chastisements. R. Huna, on the authority of R. Aha, says, ‘The chastisements are divided into three parts: one for David and the fathers, one for our own generation, and one for the King Messiah; and this is that which is written, “He was wounded for our transgressions, etc.”.’” See Driver-Neubauer, 1:7–8; 2:9–10.
6. Rambam (Maimonides) refers Isaiah 53:2 (along with the “Branch” prophecy in Zech. 6:12) to the Messiah in his Letter to Yemen (Iggeret Teman).
See Douglas Pyle, comp., What the Rabbonim Say about Moshiach (n.p.: Douglas H. Pyle, 2008), 57–58, citing Abraham S. Halkin, Moses Maimonides’ Epistle to Yemen, ed. from MSS; Eng. trans. Boaz Cohen (New York: American Academy for Jewish Research, 1952), 8. For a free online edition of Pyle’s useful compilation, see www.moshiachontheweb.com.
7. Ramban (Nachmanides), while stating that the text in reality referred to Israel, followed the messianic interpretation of the text found in the Midrash, beginning with the Messiah’s highly exalted state based on 52:13.
8. Noteworthy also is the oft-quoted comment of Rabbi Moshe Alshech, writing in the sixteenth century, that “[o]ur 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."
9. The messianic interpretation of our passage is also found in the Zohar as well as in some later midrashic works, including Leqah Tov, which applies 52:13 to the Messiah.
Why don't you go here for a more detailed view. http://www.moshiachontheweb.com./