Some may have come across Talmudic literature that speaks of the notion that our final exile will actually be completed by two Messianic redeemers. One is known as 'Moshiach ben Yosef' and the other-'Moshiach ben Dovid '. Each one is charged with his own unique mission. While, admittedly, much ambiguity surrounds some of the details of this concept, we provide here a general picture that emerges from the primary sources regarding these two Moshiachs. Also included is a synopsis of the events that will surround their arrival.
Here we go:
-Moshiach Ben Yosef, a great Tzaddik from the Davidic dynasty, will arise among the Jewish people. His leadership, which will be likened to the reign of king, will last forty years. In this period Moshiach ben Yosef will bring many Jews back to Torah ways.
Responsum of Rabbi Hai Gaon in Otzar Hagaonim based on Succah 52a
-Moshiach Ben Yosef will teach Penimiyus HaTorah [essential (secrets) of the Torah], reach out to non-Jews, and, in general, begin the preparations for the redemption.
Kol HaTor, Ch. 2 par. 75- a collection of the views of the Vilna Gaon regarding the redemption, see also Iyun Yaakov on Eruvin 43:A
-However, he will die before he completes the process
Gemara-Succah 52:A
-At that point, a period of darkness and confusion will ensue. The nations of the world, particularly Yishmael, will descend upon Israel, and Jerusalem in particular. When the situation seems hopeless, Moshiach ben Dovid will appear to resurrect Moshiach ben Yosef, and the process of redemption will be completed by them both
Kol Hator Ch. 2:2, 4:1
While some may be familiar with these traditions, many will be surprised to learn that according most sources, Moshiach Ben David and Moshiach Ben Yosef are not two separate Moshiachs at all. According to such notables as Rav Chaim Vital, Moshiach ben David and Moshiach ben Yosef are merely terms that represent different aspects of one and the same individual! (NOTE: See Sefer Chizyonos p. 106). If we reanalyze the above sources bearing in mind that the two Moshiachs are actually one and the same, we are left with the following scenario: One Moshiach will arise to prepare the world for redemption for forty years after which he will die, only to return in resurrection to complete the job. Here we find not only the possibility, but the assertion that Moshiach will be a 'Resurrected Redeemer'.
Other Torah sources are in agreement that, indeed, the process of redemption will unfold with the passing and subsequent resurrection of Moshiach. A most explicit source is found in the Zohar, (NOTE: Considered to be the basis of all Kabbalistic literature) which states:
"Since this lower plateau lacks "life" [manifestation of G-dliness], this Moshiach must die"He will remain dead until this plateau receives 'life' from the higher plateau, at which point he will rise and come to life..."
Balak 203b.
While concepts presented in these sources may seem novel to many, some readers are no doubt are wondering: "If the Torah condones the belief that Moshiach can die and be resurrected, why is mention only made now about it?" In response, may we suggest that the observant Jew may actually have been making mention of this concept three times a day, everyday, whether s/he realizes it or not. How so? We turn our sights to the second Blessing of the Shmona Esrei also known as the 'Amida'. In our praise of G-d during this prayer we recite:
"Who is like you? A king who makes die and makes live and causes deliverance to sprout forth" [Heb."Melech Meimis U"Mechaye U"Matzmiach Yeshuah"].
In light of the fact that 'deliverance sprouting forth' is commonly used reference to the arrival of King Moshiach (NOTE: see Isiah 11:1), we can't help but notice an interesting order of the phrases here.
The general resurrection of the Jewish people is known to be an event which will occur well after the arrival of Moshiach (Note: See Zohar I-139:A). Yet the Anshei Knesset Hagedolah (NOTE: 'The Men of Great Assembly', who were also compliers of the Jewish prayers) placed the words "makes die and makes live"-resurrection prior to the phrase regarding "deliverance sprouting forth"-arrival of Moshiach. Why the backwards order? Whose resurrection is taking place before Moshiach has even arrived?
It light of the above information it is no stretch to assume that the only individual who would need to be resurrected before the arrival of Moshiach is none other than Moshiach himself! This is, after all, a scenario sanctioned by the Talmud and the Rambam, and is even predicted by the likes R' Chaim Vital and the Zohar. (NOTE: Many sources indicate that although the resurrection of the Jewish people as a whole will take place well after Moshiach's arrival, resurrection for special individuals can and will take place before that time. See Tosefos in Pesachim 114:B and Sedei Chemed Kuntres Haclallim Mareches 40 Os 218 and the sources which are brought there.)
Considering that Jews have recited this prayer for thousands of years on a thrice-daily basis, it is becomes increasingly difficult to claim that no recent mention has been made of the concept. However, even was this not this case; even if one could devise some other interpretation of the prayer, it would all be irrelevant. The Torah sources quoted above are timeless. They apply today just as much as they did when they were written. It is well known, that the process of rendering a Torah decision has nothing to do with public awareness, but everything to do with what the legitimate sources say about the topic. In truth, even if no one in the entire generation had ever heard of these sources this wouldn't for one moment change the fact that the notion of a 'Resurrected Redeemer is a Torah sanctioned position, and it always will be.
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Does The Old Testament support a Risen Messiah ?
