Yes, I think we are all familiar with the Christian reading of Isaiah. However, that reading is eisegetic. It's dandy if you're a Christian. But if you're not, it is meaningless.
I have said before, and will say again: Jewish scripture-- all Jewish scripture-- was written by Jews, for Jews, in the Jewish language, for interpretation using Jewish methodologies.
The fact that Christians came along, a thousand years after Isaiah wrote this material for Jews dealing with the Assyrian conquests and the rising threat of Babylonia, and read their own Christian theologies back into the text in order to make Jewish text try to support a profoundly un-Jewish set of ideas, carries no weight in Jewish scholarship.
I can go back, read Shakespeare's Henry V, and decide that when he was speaking of England and France, he actually was talking about the US and Iraq in the twenty-first century, regardless of the fact that he is using language, events, and references specific to his own historical context. But that doesn't make what I say true, or mean that Shakespeare ever had any idea of what might transpire in the twenty-first century.
The simple fact is that the original Hebrew of Isaiah in chapters 51 through 54 (since 53 cannot be read in isolation, being part of a continuous poetic narrative that provides context to the whole) is about all of Israel being redeemed by God's forgiveness, not about a specific messiah. The references to "my servant" are phrased in the poetic Hebrew as a generality. They describe any and all Jews faithful to God, not one specific person. All those torments the "servant" suffers are the indiginities of conquest and persecution all Israel was experiencing during Isaiah's time.
You can read that chapter, as a non-Jew, from after three thousand years, and decide that Isaiah was talking about Jesus and Christianity. But that doesn't make it so, any more than Shakespeare was talking about Iraq.