This is what Rabbi Michael Skobac has to say on this matter (his footnotes are shown in brackets):
‘One of the major problems facing the Christian enterprise has been its inability to produce even one passage from the Jewish Scriptures that clearly articulates their theology. The centrepiece of Christian doctrine is the claim that Jesus came to die as a sacrifice for the sins of the world and that unless one believes in him one is doomed to eternal damnation in hell. There is no place in the Tanach that teaches this, and all attempts by missionaries to shoehorn this belief back into the text are as futile as trying to force a square peg into a round hole.
‘When pressed to offer a definitive source for their foundational doctrine, missionaries will confidently point to the fifty-third chapter of the book of Isaiah (the fact that Christians are only able to produce one dubious source in the Jewish Scriptures for their central doctrine is itself a significant problem. The Jewish concept of the Messiah is based upon a solid foundation of numerous indisputable passages throughout the Bible. As well, the contention that it is only the death of the Messiah that can alleviate the burden of our sins would negate the mountain of Biblical teaching concerning the effectiveness of repentance).
‘In order for this passage to serve as a proof for Christian doctrine, it would have to be clear and unambiguous that the suffering servant of the Lord is understood to be the Messiah. What is immediately self-evident is that this assumption is far from clear. Many Christian commentaries to Isaiah concede that this chapter is not about the Messiah or about Jesus. They understand that the Servant here is the nation of Israel. Why would they take such a view if the chapter were clearly portraying Jesus as the Messiah? Early followers of Jesus did not understand this chapter to be about the suffering of the Messiah (Matthew 16:21–22; Mark 9:30–32; Luke 9:43–45).
‘The book of Isaiah doesn’t begin in the fifty-third chapter. In the preceding chapters, Isaiah identifies God’s servant as the nation of Israel: 41:8–9, 43:10, 44:1–2 and 21, 45:4, 48:20, and 49:3. Isaiah describes Israel as God’s servants in subsequent chapters as well: 54:17, 65:8–9, 13–15, and 66:14.44. Throughout the Tanach, Israel is repeatedly identified as God’s servant: Leviticus 25:42, 55; Deuteronomy 32:36, 43; Jeremiah 30:10, 46:27–28; Ezekiel 28:25; Psalms 79:10, 135:1, 136:22; Nehemiah 1:6, 10–11; I Chronicles 16:13. Interestingly, even the New Testament, in Luke 1:54, identifies Israel as God’s servant.
‘Significantly, the surrounding chapters 52 and 54 movingly describe the historical suffering and ultimate redemption of Israel. It would be reasonable to assume that Chapter 53 follows this theme as well. (Missionaries erroneously insist that this is a late view that was first advanced by Rashi in the eleventh century. This is simply not the case. There are numerous references in Rabbinic literature, going back long before Rashi, identifying God’s servant with Israel. The second century church father Origen, in his Contra Celsum, writes that identifying God’s servant with the nation was the way Jewish sages understood this chapter in his time). The vast majority of Jewish Biblical commentaries, and numerous Christian scholars, understand God’s suffering servant to be the people of Israel or a righteous remnant of Israel. Some Rabbinic sources view the servant as the Messiah. However, it is crucial to understand that their view of Messiah is vastly different from the Christian concept.
‘The normative Jewish understanding is that the Messiah is the leader of the nation. As such, his fate is intertwined with that of the people. When Isaiah speaks of the exaltation of the servant (52:13), he is speaking of the nation at the time when the Messiah will be at their helm. However, in the Christian perspective, the Messiah is seen as a divine being totally disconnected from the nation of Israel. His fate has nothing to do with the fate of the people.
‘Of course, even if we were to assume that the subject of Isaiah’s prophecy is the Messiah, there is no proof it is speaking about Jesus. This is simply an assumption that Christianity makes, lacking any compelling evidence.’ (‘You Turn! The Jewish Response to a Christian Challenge’).
I have nothing to add.