Two Messiahs, One Plan: Jewish Redemption Explained

The complete redemption is destined to occur in two parts:

• Phase One – War on Evil: Combat against evil, the wicked. This is the role of Mashiach ben-Yosef (Messiah ben Joseph), as the Sages said: “The seed of Esav is delivered only into the hands of the seed of Joseph.” The Malbim writes (commentary to Ezekiel 37): “From the tradition of our Sages: first Mashiach ben Yosef will arise — he is a king from the Ten Tribes— and he will wage wars. All Israel will gather under his banner, until afterward ben David comes and he will reign over them.”

• Phase Two – Building and Teaching: Construction of the Third Temple and establishing the Kingdom of Israel, carried out by Mashiach ben-David, called “the righteous Mashiach.” His essential task is to teach the nation the path of Torah and the mitzvot.

The Role and Identity of Mashiach ben Yosef

Mashiach ben Yosef descends from Yosef Hatzadik (Joseph the Righteous) and belongs to the tribe of Ephraim (Joseph’s son); sources sometimes call him “Mashiach ben Ephraim.”

He is known as the “warrior Mashiach,” tasked with fighting the battles of God and preparing the world for the arrival of Mashiach ben David. He will guide and refine the nation. Rabbeinu Saadia Gaon writes in Emunot VeDe’ot (Essay 8): “Like a refiner’s fire for those with grave transgressions, and like a launderer’s soap for those with lighter transgressions,” echoing the imagery of purification and moral uplift.

The Death of Mashiach ben Yosef (and National Mourning)

Before the war of Gog and Magog — the last war before the complete redemption, a new leader will arise over the nation of Israel: Mashiach ben Yosef. During the war he will be killed by Armilus, the wicked ruler of Edom, who is understood by some sources to be the leader of today’s Iran (Zohar, Parshat Shelach Lecha, 166a).

The prophet Zechariah describes the national mourning that will follow: “I will pour upon the House of David and upon the inhabitants of Jerusalem a spirit of grace and supplications; they will look to Me regarding the one whom they pierced, and they will mourn for him as one mourns for an only son, and grieve for him as one grieves for a firstborn. On that day the mourning in Jerusalem will be great, like the mourning of Hadadrimmon in the Valley of Megiddo. The land will mourn, every family apart…” (Zechariah 12:10–12).

After some time, Mashiach ben David will appear, avenge the death of Mashiach ben Yosef, and bring him back to life.

“It All Depends on Us”: Contingencies in the Sources

Rabbeinu Saadia Gaon explains that these events are not guaranteed; they depend on the people’s spiritual state at that time. Mashiach ben Yosef's role is to prepare the nation for complete redemption and elevate it spiritually through difficult tests.

• If the nation does not repent, Mashiach ben Yosef will come (with the attendant trials).

• If Israel repents, there will be no need for Mashiach ben Yosef to precede Mashiach ben David, and the difficult events associated with his arrival and death will not occur.

His wording: “If we do not repent — then the events of Mashiach ben Yosef will transpire. If we do repent — and are spared from them, Mashiach ben David will be revealed to us suddenly… And if he [ben Yosef] does not come, Mashiach ben David will come to us suddenly, as it is said: ‘And suddenly the Lord whom you seek will come to His Temple.’ He will lead people with him until he reaches the Temple. And if [ben Yosef] were in the hand of Armilus, he would kill him and take him from his hand.”

Start Praying Now: Sweetening the Decree

Even if Mashiach ben Yosef does appear, it is not inevitable that he will die; it is in our hands to sweeten the judgments. The Ari (the Arizal) writes that three times daily, in the Amidah (the standing prayer) when we say “And the throne of David Your servant, swiftly establish within it,” we should intend that God grant life to Mashiach ben Yosef, so he not be killed by Armilus the Wicked.

Mashiach ben Yosef is called “the throne of David” because he prepares the world for Mashiach ben David. Through such prayers, the sins of Israel can be atoned for, leading to a mitigation of harsh decrees (see Sha’ar HaKavanot, Arizal, Discourses on the Amidah, Discourse 6).

In Jewish thought, these themes are theological symbols as much as historical forecasts. Whether you read them as metaphors for moral progress or as literal prophecies, it is clear that human choices shape the arc of redemption.