Jesus, a Failed Messiah?

You may have heard it said, “Jesus fulfilled all the prophecies in the Old Testament which proves he is the Messiah”. I know I have. Many have taken this statement to be true at face value without analyzing the deep nuance of this claim. One should also keep in mind that this is a claim that is made by those of Christianity and not Judaism, but is this what Yeshua himself would agree with? What or who was Yeshua really claiming to be? Did Yeshua fulfill all the messianic prophecies in the Tanakh? If Yeshua did not, did he at least fulfill some? Before answering any question, we need to define our terms. What is the “Messiah” (Moshiach) in Judaism (the religion of Jesus)? How many Messiahs are there? What is the role of the Messiah?

The word “Messiah” literally means ‘anointed one’. In Judaism Moshiach is to be the heir to the throne of his father King David[1], will be a prophet like Moses[2], will facilitate the revelation of the messianic era[3], fight the wars of G-d[4], build the third temple[5], bring real peace to the earth resulting in no more wars[6], gather all Jews to the land of Israel[7], re-institute all the Torah’s laws and reestablish the Sanhedrin[8], and usher in a new reality of G-d consciousness where Hashem is the obvious reality[9]. All these things are synonymous with Moshiach ben David (Messiah son of David) who is the most well-known Messiah in Judaism.

However, there is another messiah in Judaism called Moshiach ben Yosef (Messiah son of Joseph) who is shrouded in mystery. The reason he is a mysterious figure is because he is to be like Yosef, who was rejected by his brothers and concealed from his family for most of his life until the final redemption. As the Vilna Gaon states, “Yosef recognized his brothers, but they did not recognize him” (Gen. 42:8). This is one of the traits of Yosef not only in his own generation but in every generation. That Moshiach ben Yosef recognizes his brothers, but they do not recognize him.”[10] 

Although there are no halachic rulings applied to Moshiach ben Yosef as there are with Moshiach ben David, who is spoken about more plainly, we do know some of his footsteps from our Sages of blessed memory. He is thought to be a suffering servant and military leader who fights Israel’s enemies and the forces of evil.[11] Through his death, he atones for the sins of Israel[12], inspires repentance[13], and prepares Israel for the final redemption[14].

Now it may seem to someone unfamiliar with Judaism that this concept of two messiahs is a heretical idea (G-d forbid), however according to the deepest lessons of Torah the messianic process involves two phases which are represented by these two messianic figures. Moshiach ben Yosef’s role is to combat spiritual darkness and to establish the infrastructure for holiness which allows Moshiach ben David to usher in an era of divine unity and eternal peace. Moshiach ben Yosef is to engage directly with the material and secular world which is reflected in Yosef’s time in Egypt where he ensured the survival of his family and Egypt during the famine while maintaining his spiritual purity.

Now Yehudah, whom David descends from, represents leadership and kingship rooted in faith and divine service. His role is spiritual elevation and moral accountability. The brother’s rejection of Yosef reflects a tension between two paths of divine service to G-d which lead to the ultimate redemption. Yosef’s path of refining the physical world from within is embodied by his role in Egypt, while the brother’s path led by Yehudah sees holiness as something that needs to be safeguarded and preserved through separation by having clear boundaries to avoid spiritual dilution from external forces. Yosef is the path of integration where one can enter foreign and impure environments, exemplified by Egypt, without being spiritually compromised. This is why Yosef is called Yosef HaTzaddik (Joseph the Righteous), as he was a vessel for divine blessing integrating the spiritual into the material. Moshiach ben Yosef bridges heaven and earth, and his life represents maintaining spiritual purity while being fully involved with the material world.

The brother’s rejection was an inability to completely understand this model of divine service which would later be completely vindicated by Yosef’s success in sustaining them physically during the famine. Yosef’s dreams signaled his prophetic knowledge that he was destined to lead and sustain his family spiritually. In his view he was not meant to be ruler, but rather a spiritual guide who would direct his brother’s efforts to redemption which would be achieved through the elevation of the physical world to divine service.

On a deep level the rejection was that the brother’s, who are in Yehudah’s camp, feared Yosef’s approach in divine service because it seemed dangerous and overly worldly which could threaten their spiritual path. This is why the Vilna stated that the brother’s didn’t recognize him as Moshiach ben Yosef, as his approach may lead to spiritual compromise by having too deep an involvement with the outside world. The brother’s misjudgment highlights the difficulty of recognizing the preparatory less exalted role of Moshiach ben Yosef which is often overshadowed by the grandeur of Moshiach ben David. Yet Torah wisdom teaches that both paths are necessary. In short, Moshiach ben David rules over a world the Moshiach ben Yosef has created.

So, what would make someone a failed Moshiach ben David? Well, it would be not fulfilling the messianic prophecies pointed out above that are assigned to him, and death before completing critical tasks such as global peace or rebuilding the Temple would disqualify that person like how Bar Kokhba was disqualified although Rabbi Akiva thought he was the Messiah.[15]

Now what would make someone a failed Moshiach ben Yosef? It would be death without accomplishment meaning his death did not lead to the coming of Mashiach ben David, it did not inspire repentance, and nobody mourned for him. A failed Messiah ben Yosef leaves no enduring impact that spiritually or materially benefits Israel and the outside world. It’s also important to note that the nations of the world must love Moshiach ben Yosef and want to be ruled by him (meaning spiritually guided by him because we Moshiach ben David is the Ruler for Israel) as it is said “all the people of Egypt listened unto these words, and they agreed that Yosef should rule over them, for all of Egypt loved Yosef even as they loved him in former days”.[16]  

Now does Moshiach ben Yosef have to be a military leader? If a person was not a military leader who fought in a physical war and died, would that disqualify that person from being Moshiach ben Yosef? The short answer is no, but why? The reason Moshiach ben Yosef’s “military” battles can be spiritual instead of physical is because of what Moshe says his weapon will be, which is a weapon lacking physical mightiness or strength. “And his horns are the horns of a Re’em; with them he gores the nations”[17] as Rashi teaches us, “a Re’em – its horns are beautiful but its strength is not mighty.”[18] What this means is Yosef gores the nations with an unbelievable Chokhmah which is the Messianic light[19], as the initial expression of G-d’s Wisdom is seen in the first Light which initiated creation.[20] The horns (Wisdom) that are the weapons of Mashiach ben Yosef emanate from his head which shows his magnificent understanding of the true reality, combining the physical world with the spiritual in order to defeat the “sitra achra” (literally "other side"), a kabbalistic term referring to the realm of evil or impure forces.

Lastly, the Torah teaches us that Moshiach ben Yosef is to come during the second temple period as seen in parsha Noach. “The dove came to him toward evening, and behold, in its beak was a [torn] olive leaf”[21] Noah released the dove three times corresponding to the to the three temples, and the second time the dove came back with a torn olive leaf. “What is the importance of the word taraf [טרף]? It denotes that something has been killed or destroyed, as it says, ‘Yosef has surely been torn [טרף טרף]to bits! (Gen 37:33).[22] The Sages wondered where the dove got its olive leaf from and R Levi notes it to be from the Mount of Olives.[23] Yet, what’s even more interesting is that there are two opinions that say this is about Moshiach ben David rather than Yosef. In the holy Zohar it says, “the freshly plucked olive leaf in the dove’s mouth is a representation of King Messiah[24], and Be’er Mosheh states “The olive leaf symbolizes the punishments of Israel, for it was torn: ‘He has torn, but He will heal.’ … By means of affliction, He brings healing. The cure is in the coming of the Messiah. The torn olive leaf is Moshiach ben David.”[25] Why does the Zohar and Be’er Mosheh seem to mix up these two messianic figures? Well before we answer that question, we must first go over an idea that I haven’t touched on which is that Moshiach ben Yosef is to be resurrected if he were to die.

I say "if Moshiach ben Yosef were to die" because it’s understood in Judaism that a negative prophecy doesn’t have to happen. This is because repentance can reverse a negative divine decree.[26] Now if he was to die it is agreed that he will be resurrected.[27] Going back to the question as to why the mix up, we also have many opinions from different Sages that Moshiach ben Yosef can be resurrected into Moshiach ben David, meaning one person is fulfilling both messianic roles. This opinion is found in the Torah where Moshe is attempting to fulfill both roles. “It is known that Moshe is Moshiach ben David, ‘until comes Shiloh’ (Gen. 49:10) which in gematria is “Moshe” (345) as it says in the Zohar. And Moshe is also the secret of Yosef, in the secret of ‘And Moshe took the bones of Yosef’ (Exo 13:19). We find that Moses contained within him both messiahs, Moshiach ben David and Moshiach ben Yosef…”[28] 

Rabbi Nachman of Breslov also believes that “there exists a Tzaddik who encompasses both Moshiachs together”.[29] Another great Sage named the Ben Ish Chai teaches, “and they shall lament to Me about those who are slain…’ (Zech 12:10). It is known what was written by Megalleh Amukot of blessed memory on the shape of the letter aleph, that the upper yud alludes to Moshiach ben David and the lower yud to Moshiach ben Yosef. And this is the meaning of what is written “and they shall lament to Me (אלי)”, as if to read el-yud (אל-י), “about those (אשר) who are slain” read א-שר (literally, “one prince”) that they slain, for he is called a “great prince in Israel” regarding Moshiach ben David.[30] Now the reason the Ben Ish Chai says David is the upper yud is because of the one who comes with the clouds in Daniel 7:13, and Yosef is the lower yud because of the one coming on a donkey in Zechariah 9:9, so the vav would be the resurrection connecting the lower yud to the upper.

In the holy Zohar we also have a depiction of Moshiach ben Yosef as a suffering redeemer who may be concealed or resurrected to fulfill the role of Moshiach ben David[31]. The prophet Ezekiel tells us that both kingdoms of Israel and Judah will be reunited in the end of days[32], and both kingdoms are led by their respective messianic leaders (Ephraim being Moshiach ben Yosef and Judah being Moshiach ben David). However, in verse 22 the Holy One blessed be He says, “one king will rule over them”. There is no longer two rulers or messianic figures, but they are combined into one. The Hebrew word for one in verse 17 is “Echadim”, in the perfect tense to teach that they are perfectly one as if they were never two sticks to begin with. The Vilna Gaon also points out the unification of both messiahs through the help of G-d from this verse in Ezekiel as well.[33]

The last interesting thing to note concerning this possibility is the Milui of Ephraim, spelled with an extra yud (the extra yud is added because David is spelled with an extra yud in Zechariah[34] when speaking of the death of Moshiach ben Yosef), is equal to the Milui of David. Both equal 901. For those who are unfamiliar, Milui is a more detailed form of gematria which is used to understand the inner essence of something. This correlation teaches that the inner essence of Ephraim (Moshiach ben Yosef) is David (Moshiach ben David).

Now that we have a better understanding of these two messianic roles, we can analyze the popular evangelical claim that “Jesus fulfilled all the prophecies in the Old Testament which proves he is the Messiah” by looking at the words of Jesus himself. The last thing Yeshua said while on the cross, “It is finished”[35], is a good place to start asking the questions, “What exactly did he finish in that moment?”

Before answering the first question, we first need to analyze some statements of Jesus to understand what he was trying to do and who he claimed to be. Yeshua said, “Don’t assume that I came to bring peace on earth. I did not come to bring peace, but a sword.”[36] This statement is very stark, here Jesus is saying himself that he is not the bringer of peace on earth (Moshiach ben David), instead he is claiming to bring a sword of judgement first[37]. Yeshua when speaking of his mission states, “I was sent only to the lost sheep of the house of Israel”[38] and in his attempt to be the spiritual guide for these lost sheep (non-observant Jews) who are sinners and tax collectors he says “The healthy do not need a doctor, but the sick do. I have not come to call the righteous, but the sinners to repentance”.[39] Here we see his brothers, the Pharisees (Yehudah), making a big fit about him dining with those who could compromise one’s spiritual integrity because of their worldliness. This is the divine service approach of Yehudah that I mentioned earlier which is that of holiness as something needing to be preserved through separation to avoid spiritual dilution due to external forces. Yet, in this example we see Yeshua take the divine service approach of Yosef, being that of integration. Yeshua is entering these impure environments with the intent of bringing these people, who he admits are sinners and tax collectors, to repentance and Torah observance without being spiritually compromised himself like a true tzaddik.

When speaking with his own disciples he always told them not to tell people that he was the messiah[40], even the demons[41], but why? Yeshua also told his disciples that “first he must suffer many things and be rejected by this generation”.[42] It’s clear that Yeshua is taking more of a Yosefian role as Messiah than Moshiach ben David. In fact, we have John the Baptist ask Yeshua a question which is quite obscure when pondered upon because John already knows that he is the herald for messiah son of David… right? John sends his disciples to ask Yeshua, “Are you the One who is to come, or should we look for another?[43] Did John have doubts about Yeshua? Certainly not, he knew before asking this question that Yeshua was the lamb of G-d.[44] So what did John really mean? John already understands Yeshua to be the chosen lamb of G-d[45] who will be led to the slaughter[46], so the question John is asking is “Are you the One who is to come[47] (Moshiach ben David), or should we look for another?”. He knows Yeshua is already Moshiach ben Yosef, but he wants to know if he will also fulfill the role of Moshiach ben David, as we have seen that there are opinions in Judaism that it could be the same person fulfilling both messianic roles. Yeshua’s answer to John implies that he is both, and it seem that he and John both held and taught this minority opinion in Judaism to their disciples, yet is an opinion in Judaism, nonetheless.

According to the words, teachings, and approach in divine service of Yeshua, we can conclude that Yeshua’s mission was that of Moshiach ben Yosef. So, when He says, “it is finished”, he is alluding to the fulfillment of his mission as Moshiach ben Yosef. As the totality of fulfillment still has not come in terms of things Moshiach ben David still must complete. But did Jesus fulfill the role of Moshiach ben Yosef? Well, he himself taught that he was to be rejected and die which would bring people to repentance, and that he was preparing the way for the coming kingdom of G-d[48]. Yeshua is responsible for the whole secular world leaving idol worship and pagan temples, all the nations love him as Egypt loved Yosef, they are even ruled by Jesus (Christianity being the largest religion in the world). One can say he has spiritually conquered and subdued the nations.

Add to that, even Islam (the 2nd largest religion) accepts him as someone sent from G-d. Yeshua is responsible for having the bible printed in almost every language and bringing knowledge of G-d to the outside world. Billions of people throughout the years have come to know the G-d of Israel through him. Now although Yeshua was not a military leader who died in battle, we do know the war he could’ve fought may have very well been spiritual which would still satisfy. One could say Yeshua, by spiritually conquering the world using his weapon of Chokhmah (Wisdom), has prepared a world that Moshiach ben David can rule over.

But is Jesus a “Presumed Messiah”? Meaning he could be fit to be the Moshiach ben David since he fulfilled aspects of spiritual messianic roles (i.e. a call for repentance, bringing knowledge of G-d to the nations, and defeating pagan idolatry)? That would be up to every individual to decide for themselves, but we know anyone can be Moshiach ben David if he is chosen, even if the person is from the dead.[49] Meaning since Yeshua came first to fulfill the role of Moshiach ben Yosef and not Moshiach ben David, his death does not disqualify him from possibly being Moshiach ben David. Yeshua and his disciples both agree that there are things he still must bring about, although he has fulfilled the role of Moshiach ben Yosef in their eyes.[50] If one is familiar with the Chabad movement it’s very similar to disciples of Menachem Mendel Shneerson believing that he is the messiah to come although he has passed away.

Now there are common objections against Jesus that many pose such as him dying (although he was not trying to fulfill the role of Moshiach ben David in his first coming), not being anointed as King by Elijah the prophet,  or the traditional Jewish criteria for Messiah[51] having remained unmet to this day (meaning Moshiach ben David) which one cannot really argue against. This is why Paul says Yeshua “has been declared to be the powerful Son of G-d by the resurrection of the dead according to the spirit of holiness”.[52] Paul is not saying Yeshua did something which is why he is Moshiach ben David, but that because Hashem resurrected him, we can know for sure that Yeshua has been elected to be the Moshiach ben David when the time appointed time comes. His reign would start during the messianic era at his arrival on the Mount of Olives.[53]

This would be similar as to a President winning the election (in Yeshua’s case, via the resurrection) in November, but his term not starting until January. It’s the resurrection and being appointed to Hashem’s right hand[54] that would be the evidence as to why one can say Yeshua has been selected, by the Holy One blessed be He, to be Moshiach ben David. This is another reason as to why Paul says, “and if Messiah has not been raised, then our proclamation is without foundation, and so is your faith”.[55] The resurrection is also something one cannot necessarily argue against, and this is something unique only with disciples of Yeshua. Only time will tell.

Now that we have a good grasp on this topic one can see as to why Jesus remains a failed or false Messiah of David in terms of fulfillment of critical Moshiach ben David prophecies, as well as being able to see that from a deep interpretive perspective, Yeshua’s life and death as Moshiach ben Yosef could foreshadow future messianic redemption. In a world increasingly marked by division and misunderstanding, it is crucial that we, find ways to engage in respectful and meaningful dialogue around the complex and multifaceted nature of messianic expectations which has long been a source of both connection and contention between Jews and Christians.

It is precisely this complexity, this difference in understanding, that provides a rich opportunity for dialogue. This call to dialogue is not about seeking to change one another’s beliefs or to win theological debates, but rather to listen attentively, to ask questions, and to pursue the truth. Through this, we could have the opportunity to deepen our respect for each other's beliefs, to acknowledge the shared history and values that unite us, and to build bridges that will foster peace and understanding thus hastening the redemption. May we see the arrival of Moshiach speedily in our days! Amen.

[1] II Samuel 7:22

[2] Deuteronomy 18:15

[3] Isaiah 11:1-5; Isaiah 42:1-7

[4] Ezekiel 38-39; Zechariah 13-14

[5] Ezekiel 40-48

[6] Isaiah 2:4

[7] Deuteronomy 30:3-5; Isaiah 11:12-13; Jeremiah 23:7-8

[8] Isaiah 1:26; Isaiah 56:7

[9] Isaiah 11:6-9

[10] Kol HaTor 2:39

[11] Midrash Tanchuma Bereshit 1:81; Sukkah 52a

[12] Isaiah 53; Midrash Rabbah Shemot 35:4; Sanhedrin 98b:14; Moed Katan 28a; Or Hachaim on Vayekra 14:1-7

[13] Zechariah 12:10-14

[14] Zechariah 13:7-9

[15] Sanhedrin 93b-94a

[16] Sefer HaYashar Vayechi 9

[17] Deuteronomy 33:17

[18] Rashi on Deuteronomy 33:17

[19] Genesis 1:3; Zohar, Toldot 8:70

[20] The Gate of Unity 47:17

[21] Genesis 8:11

[22] Midrash Rabbah Bereshit 33:6

[23] Midrash Rabbah Bereshit 33:6

[24] Zohar III 165a

[25] Be’er Mosheh in Yalkut Moshiach: Noach, 168-169

[26] Mishnah Torah Hilchot Teshuvah 7:6 & commentary by Mozanim Mishneh Torah; Mateh Efrayim, Hilchot Teshuvah

[27] Psalms 21:4-6 & Psalms 118:17-22

[28] Megalleh Amukot, Va’etchanan, 252

[29] Chayei Moharan 6:1

[30] Ben Ish Chai on Sukkah 52a

[31] Zohar 3:173b

[32] Ezekiel 37:15-22

[33] Kol HaTor 2:101

[34] Zechariah 12:12

[35] John 19:30

[36] Matthew 10:34

[37] Jeremiah 30:7; Isaiah 49:2; 1 Peter 4:17

[38] Matthew 15:24

[39] Luke 5:31

[40] Matthew 16:20

[41] Luke 4:41

[42] Luke 17

[43] Luke 7:19

[44] John 1:29

[45] John 1:29

[46] Isaiah 53:7

[47] Numbers 24:17; Habakkuk 2:3

[48] Mark 1:15

[49] Jerusalem Talmud Berakhot 2:4:11

[50] Acts 1:6-8

[51] See Maimonides Mishneh Torah concerning laws for Messiah ben David

[52] Romans 1:4

[53] Zechariah 14:4

[54] Psalms 21:7 (see Rashi’s commentary); Daniel 7:13; Mark 14:62; Matthew 26:64; Luke 22:69; Acts 7:55-56

[55] 1 Corinthians 15:14