Messiah ben Joseph
Jewish tradition alludes to four messianic figures, called the Four Craftsmen, from a vision found in Book of Zechariah (Zechariah Hebrew text 2:1-4; traditional English texts 1:21). The four craftsmen are discussed in Babylonian Talmud Suk. 52b. Rav Hana bar Bizna, attributed to Rav Simeon Hasida, identifies these four craftsmen as Messiah ben David, Messiah ben Joseph, Elijah, and the Righteous Priest. Each will be involved in ushering in the Messianic age. They are mentioned in the Talmud and the Book of Zechariah. Rashi in his commentary on the Talmud gives more details. Rashi explains that Messiah ben Joseph is called a craftsman because he will help rebuild the temple. Nahmanides also commented on Messiah ben Joseph's rebuilding of the temple. The roles of the Four Craftsmen are as follows. Elijah will be the herald of the eschaton. If necessary, Messiah ben Joseph will wage war against the evil forces and die in combat with the enemies of God and Israel. According to Saadia Gaon the need for his appearance will depend on the spiritual condition of the Jewish people. In the Sefer Zerubbabel and later writings, after his death a period of great calamities will befall Israel. God will then resurrect the dead and usher in the Messianic Era of universal peace. Messiah ben David will reign as a Jewish king during the period when God will resurrect the dead. With the ascendancy of Rabbinic Judaism the Righteous Priest has largely not been the subject of Jewish messianic speculation. While the Dead Sea scrolls do not explicitly refer to a Messiah ben Joseph, a plethora of messianic figures are displayed. Gabriel's Revelation is a stone tablet with its text written in ink. Although the inscription is in a poor state of preservation, the meaning of the legible text is still a matter of scholarship. The text seems to talk about a messianic figure from Ephraim who will break evil before righteousness by three days. later the text talks about a “prince of princes” a leader of Israel who is killed by the evil king and not properly buried. the evil king is then miraculously defeated. the text seems to refer to Jeremiah Chapter 31. The choice of Ephraim as the lineage of the messianic figure described in the text seems to draw on passages in Jeremiah, Zechariah and Hosea. However, Matthias Henze suggest that this figure is not a reference to the Messiah ben Joseph who he believes is a later development but rather a pseudonym for the Messiah ben David and that Ephraim is simple a metonym in reference to Israel; Israel Knohl disagrees. The text seems to be based on a Jewish revolt recorded by Josephus dating from 4 BCE. Both Josephus and Gabriel's Revelation describe three messianic leaders. Based on its dating, the text seems to refer to Simon of Peraea, one of the three leaders of this revolt. The "Testaments of the Twelve Patriarchs", thought by some to be a Christian writing or if Jewish to have had Christian influences. The Testaments of the Twelve Patriarchs is a composition of twelve texts one for each patriarch. The Testament of Benjamin was probably expanded later to include a reference to Messiah ben Joseph by Jewish sources. The Testament of Joseph on the other hand was probably altered by Christians to read that the virgin born Lamb of God from the tribe of Judah rather than the lamb son of Joseph would conquer. The Talmud uses the Hebrew "ben" rather than the Aramaic "bar" when giving the lineage of these messiahs, suggesting a date before 200 CE. Other parts of the passage are Aramaic confusing the matter. The similarity between 4Q175 and the Four Craftsman suggest that the Messiah ben Joseph probably existed in some form by the early 1st century BCE. Targumim were spoken paraphrases, explanations, and expansions of the Jewish scriptures that a Rabbi would give in the common language of the listeners. The common Targum for is non-messianic. However, In the Jerusalem Targum to Zechariah 12.10, Messiah bar Ephraim is slain by Gog. In the Islamic era Targum Pseudo-Jonathan to Exodus 40.9-11, three messiahs Messiah ben David, Messiah ben Ephraim and Elijah are listed. Messiah ben Ephraims' death is not mentioned. The Targum on song of songs 4.5 compares Messiah ben David and Messiah ben Ephraim to Moses and Aaron. All of these Targum refer to Messiah ben Ephraim rather than Messiah ben Joseph Dating of these Targum is difficult. Dating earlier than the fourth century CE cannot be affirmed. The same is true for many of the Midrashim. Sefer Zerubbabel, also called the Book of Zerubbabel or the Apocalypse of Zerubbabel, is a medieval Hebrew apocalypse written at the beginning of the 7th century in the style of biblical visions (e.g. Daniel, Ezekiel) placed into the mouth of Zerubbabel. It narrates the struggle between Armilus and the Messiah whose name is Nehemiah ben Hushiel ben Ephraim ben Joseph. He will proceed Menahem ben Ammiel identified as the future Messiah ben David. Armilus is thought to be a cryptogram for Heraclius and the events described in the Sefer Zerubbabel coincide with the Jewish revolt against Heraclius. The Sefer Zerubbabel mentions Gog and Armilos rather than Gog and Magog as the enemies. In the Sefer Zerubbabel a celestial Temple is built in heaven and then lowered to earth. Another medieval Hebrew apocalypse the Otot ha-Mašiah also casts Nehemiah ben Hushiel as the Messiah ben Joseph. It gives a less historically linked account but is also thought to be dated to the beginning of the 7th century. The following texts all mention Nehemiah as the Messiah ben Joseph. They are all similar to ’Otot ha-Mašiah (Signs of the Messiah). The texts all contain ten signs of the coming of the Messiah. Nehemiah will confront Armilos with a Torah scroll in all of them. The texts are ’Otot of R. Shimon b. Yohai and Ten Signs Dated after the fall of the Umayyad in the 8th century this midrashic Muslim Jewish text is generally positive towards Islam. Messiah ben Joseph will rebuild the temple but be killed in battle with Armilos. Armilos is described as bald having a leprous forehead and small eyes. Messiah ben Joseph has an established place in the apocalypses of later centuries and in the midrash literature. The event surrounding Messiah ben Joseph's death vary. Different accounts give different enemies Armilus, Gog and Magog. After his death what happens to his corpse also varies. His corpse, according to one group, will lie unburied in the streets of Jerusalem. According to the other, it will be hidden by the angels with the bodies of the Patriarchs, until Messiah ben David comes, when God will resurrect him (comp. Jew. Encyc. i. 682, 684 [§§ 8 and 13]; comp.). Following the apocalyptic battles the Messiah enters a pillar of fire which will hide him for twelve months. Some view this figure as the Messiah ben Joseph who has been killed. The text in the Zohar probably does not reflect Moses de Leon's views. The suffering messiah was marginal in his Hebrew writings. Several of the Zohar Mishpatim mention Messiah ben Ephraim. The "Kol HaTor", written by Rabbi Hillel Rivlin, deals at length with the Messiah ben Joseph and his role in bringing back the exiles and rebuilding the Land of Israel. The Kol HaTor states that Joshua is the ancestor of Messiah ben Ephraim. Joshua was the first to wage war against Amalek. Messiah ben Joseph will likewise wage war against Amalek. Throughout the Hebrew bible Ephraim is often used to refer collectively to the northern kingdom. Ephraim was the leading tribe in the north. It has been claimed that Messiah ben Joseph does not represent the leader of the Ten Lost Tribes and that he is never presented as such. Rather he is presented as the leader of all of Israel. However some later Jewish sources do explicitly call the Messiah ben Joseph the leader of the Ten Lost Tribes. Mikweh Israel was written by the 17th-century kabbalist Menasseh Ben Israel. The text deals at some length with the author's theory that parts of the ten tribes can be found among the Native Americans. In the text the author calls the Messiah ben Joseph the future leader of the ten lost tribes. In his commentary on Ezekiel 37 the Malbim also says that the Messiah ben Joseph will be the leader of the Ten Lost Tribes when they return. The Messiah ben Joseph will initiate union with Judah, who will be led by the Messiah ben David. Later, the Messiah ben Joseph is killed and Messiah ben David will rule over all Twelve Tribes. Judaism rejects the original sin doctrine of non-Orthodox Christians. It is taught that each Jew individual is responsible to follow the 613 mitzvot to the best of his abilities, for each Jew has individual blessings and tests by God. Non-Jews are encouraged to keep the Seven Laws of Noah. When korbanot ("sacrifices") were offered in ancient times they were offered according to Jewish halakha in the tabernacle and the temple in Jerusalem. Traditionally by way of example, Jews offer vidui ("confessions"), prayers ("sacrifices of the lips", "Forgive all iniquity, and accept that which is good; so will we render for bullocks the offering (Korban) of our lips." Hosea 14), ethical civilisation, and tzedakah a form of charity. Traditionally most common among Ashkenazi Jews, some perform kapparot as a form of tzedakah. On Yom Kippur God judges each individual yearly. If Messiah ben Joseph is killed it is not considered a sacrifice but rather a tragedy that will befall Israel proceeding the eschaton. Neither Messiah ben Joseph nor Messiah ben David will remove the requirement to keep the 613 mitzvot. Abraham Abulafia was the founder of Ecstatic Kabbalah. He linked the messiah with the month of Tammuz, the month of the sin of the golden calf. Abulafia referred to himself as “the seventh day” and the true Messiah ben David. He claimed to be both the Messiah ben David and a Kohen like Melchizedek. He supported this by claiming that his father was of Judah), his mother of Levi and his wife of the Kohen. He also identified himself as the priestly angel Metatron. He also seems to have linked messiah with the concept of Messiah ben Joseph, referring to him as “the sixth day” and as Satan. According to 10th-century legend, the Antichrist would be the offspring of a virgin and the devil, and the 11th-century CE Midrash Vayosha describes "a monstrosity" anti-Messiah figure which will be defeated by the "Mashiach ben Yoseph" to come. Being Gog's successor, his inevitable destruction by "Messiah, son of Joseph" symbolizes the ultimate victory of good over evil in the Messianic age. Abulafia set out on a messianic mission to Rome to convert the Pope to Judaism. Pope Nicholas III ordered him burned at the stake. However the day before he entered Rome (August 22. 1280 CE), the Pope died of an apoplectic stroke. Abulafia claimed to have killed the Pope by invoking the name of God. In one of his later works Abulafia claimed to have been driven mad by Satan but that God had protected him. He claimed that Elijah brought him to Messina where he completed the Otzar Eden HaGanuz. He wrote that but for accidents and fantasies his seven disciples would not have been driven away from him. He hoped that one in particular Rabbi Saadia ben Yitzchak Sanalmapi who he dedicated the work to would forgive him. Abulafia's writings were condemned by his local Jewish congregation and were not used in Spanish schools. His meditation techniques would influence many later writings and are still studied today. Later writers would marginalize Abulafia's messianic elements. In Ecstatic Kabbalah Metatron is a messianic figure. This tradition predates Abulafia going back to the Book of Parables and 3 Enoch and other writings. The earlier Merkabah mysticism also references Metatron. In Lurianic Kabbalah Adam incorporated all souls; it is possible for different soul-sections to be given to different people. In addition multiple people can share the same soul root. In the Kabbalistic understanding, the Righteous Priest would be reincarnated as Abel, Seth, Noah and Shem. Moses like Adam also incorporated all souls. Messiah ben Joseph was incarnated as Cain he was notably reincarnated as Joseph (son of Jacob) and Jeroboam. Messiah ben David was incarnated as Abel and David. Most of the Messiah ben Joseph claimants have been Kabbalists, or made by Kabbalists. In the Kabbalistic understanding this does not necessarily mean a literal claim of messiahship is being made. The exact origins of Messiah ben Joseph are a matter of debate among scholars. It has been suggested that Messiah ben Joseph arose out of a Jewish collective memory of Simon bar Kokhba. Others suggest that his origins are older. Some academic scholars have argued that the idea of two messiahs, one suffering, the second fulfilling the traditional messianic role, was normative to ancient Judaism, in fact predating Jesus. Early Christians (who were Jews) might have viewed Jesus as fulfilling this role. Traditional Christians do not believe in the concept of the Messiah ben Joseph or that Jesus Christ was descended from the tribe of Joseph. Instead, the Christian worldview holds that the Messiah ben Joseph is a rabbinic invention, composed in the Talmud centuries after Christ lived and after the New Testament of the Bible was formulated. As such, Christians do not see Jesus as a candidate for the Messiah ben Joseph. Rather, they believe that all the Messianic prophecies found within the Bible only refer to one Messiah. They therefore believe the conquering Messiah Ben David to be one and the same as the judgemental suffering Messiah that dies and resurrects. Further, they believe that Jesus completely fulfilled the role of the Messiah ben David, was of the tribe of Judah, and was a descendant of David. Additionally, in later medieval Jewish Midrash the enemy of the Messiah ben Joseph is Armilus, who is sometimes described as being the God and Messiah of the Christians, making him in this case identical to Jesus Christ, further differentiating the figure of the Messiah ben Joseph from Jesus. In some modern forms of Christian Kabbalah, based on Lurianic Kabbalah, Jesus is not literally the Son of God but rather a composite being like Adam. In other words, a full rectified Adam. In this understanding Jesus is linked with the title Son of Man given in the New Testament. Messiah ben Joseph is part of this entity. In some Christian forms of Ecstatic Kabbalah Jesus is Metatron, Melchizedek, Messiah ben Joseph and Messiah ben David. Oftentimes, incompatible Kabbalists' teachings are blended together with Christian, new age and occult beliefs. Some Latter Day Saints have associated Messiah ben Joseph with Joseph Smith, as he was named after his father, Joseph Smith Senior.
With building the temple in Kirtland and later Nauvoo, faithful members of the church see him as the prophesied prophet of Restoration. He claimed that, in the Kirtland temple, he received keys to the sealing power of the priesthood from Elijah, one of the major revelations recorded in The Doctrine and Covenants. A major doctrinal teaching of Joseph Smith was the gathering of Israel, especially the lost tribes, and he was anointed king over Israel via Council of Fifty. He was killed when a mob stormed Carthage jail, murdering him and his brother. For these reasons, some Latter Day Saints have come to believe he fulfilled the role of Messiah ben Joseph.
Messianic tradition
The figure's origins are much debated.