The Shelah explores the essential role of Mashiach ben Yosef as a precursor to the final redemption, examining how his struggles and ultimate death prepare the way for Mashiach ben David. Sources trace the mystical significance of Yosef and Yehudah's reunion as an allegory for the unification of these two messianic figures in the end of days.
עַל מָשִׁיחַ בֶּן יוֹסֵף שֶׁנֶּהֱרַג
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What the sources say
The foundational rabbinic framework the Shelah builds on is the machlokes in the Gemara (Sukkah 52a), which records that Rabbi Dosa and the Rabbis disagree about the end-of-days mourning: one opinion holds it is for Mashiach ben Yosef, who was killed in the war of Gog and Magog before the ultimate redemption brought by Mashiach ben David, while the other holds it is for the evil inclination that was killed.
The Shelah in Shenei Luchot HaBerit, Vayigash (Torah Ohr 130) explains that the role of the kingdom of Yosef is to establish and uphold the kingdom of Yehudah — yet Yaakov foresaw a breach when Yerovam's kingship over the Ten Tribes split the Davidic monarchy, a rupture that caused the destruction of the first Temple through idolatry, and whose echo in the second Temple period, when the Hasmoneans wrongly seized the throne, ultimately brought about the dynasty of Herod and the second destruction.
The Shelah (Vayigash, Torah Ohr 130) thus frames the failure of Mashiach ben Yosef's preparatory role — the fracturing of proper succession — as the deep structural cause behind both exiles, lending the redemptive function of that figure a tragic, cautionary dimension that must be repaired before Mashiach ben David can reign.
Bamidbar Rabbah 14:2
וּמֶלֶךְ הַמָּשִׁיחַ מֵעַצְמוֹ הִכִּיר לְהַקָּדוֹשׁ בָּרוּךְ הוּא, וְכֵן אַבְרָהָם אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים שֶׁלִּי הֵם, כְּמָה דְתֵימָא (איוב מא, ג):
It is as it says: “From my practice I treasured the sayings of His mouth” (Job 23:12).
Sukkah 52a:2
הָא הֶסְפֵּידָא מַאי עֲבִידְתֵּיהּ? פְּלִיגִי בַּהּ רַבִּי דּוֹסָא וְרַבָּנַן. חַד אָמַר: עַל מָשִׁיחַ בֶּן יוֹסֵף שֶׁנֶּהֱרַג, וְחַד אָמַר: עַל יֵצֶר הָרַע שֶׁנֶּהֱרַג. בִּשְׁלָמָא לְמַאן דְּאָמַר עַל מָשִׁיחַ בֶּן יוֹסֵף שֶׁנֶּהֱרַג, הַיְינוּ דִּכְתִיב: ״וְהִבִּיטוּ אֵלַי אֵת אֲשֶׁר דָּקָרוּ וְסָפְדוּ עָלָיו כְּמִסְפֵּד עַל הַיָּחִיד״. אֶלָּא לְמַאן דְּאָמַר עַל יֵצֶר הָרַע שֶׁנֶּהֱרַג — הַאי הֶסְפֵּידָא בָּעֵי לְמֶעְבַּד? שִׂמְחָה בָּעֵי לְמֶעְבַּד! אַמַּאי בָּכוּ? תָּנוּ רַבָּנַן: מָשִׁיחַ בֶּן דָּוִד שֶׁעָתִיד לְהִגָּלוֹת בִּמְהֵרָה בְּיָמֵינוּ, אוֹמֵר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: שְׁאַל מִמֶּנִּי דָּבָר וְאֶתֵּן לָךְ, שֶׁנֶּאֱמַר: ״אֲסַפְּרָה אֶל חוֹק וְגוֹ׳ אֲנִי הַיּוֹם יְלִדְתִּיךָ. שְׁאַל מִמֶּנִּי וְאֶתְּנָה גוֹיִם נַחֲלָתֶךָ״. וְכֵיוָן שֶׁרָאָה מָשִׁיחַ בֶּן יוֹסֵף שֶׁנֶּהֱרַג, אוֹמֵר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! אֵינִי מְבַקֵּשׁ מִמְּךָ אֶלָּא חַיִּים. אוֹמֵר לוֹ: חַיִּים, עַד שֶׁלֹּא אָמַרְתָּ כְּבָר הִתְנַבֵּא עָלֶיךָ דָּוִד אָבִיךָ, שֶׁנֶּאֱמַר: ״חַיִּים שָׁאַל מִמְּךָ נָתַתָּה לוֹ וְגוֹ׳״.
Apropos the eulogy at the end of days, the Gemara asks: For what is the nature of this eulogy? The Gemara answers: Rabbi Dosa and the Rabbis disagree concerning this matter. One said that this eulogy is for Messiah ben Yosef who was killed in the war of Gog from the land of Magog prior to the ultimate redemption with the coming of Messiah ben David. And one said that this eulogy is for the evil inclination that was killed. The Gemara asks: Granted, according to the one who said that the lament is for Messiah ben Yosef who was killed, this would be the meaning of that which is written in that context: “And they shall look unto Me because they have thrust him through; and they shall mourn for him, as one mourns for his only son” (Zechariah 12:10). However, according to the one who said that the eulogy is for the evil inclination that was killed, does one need to conduct a eulogy for this? On the contrary, one should conduct a celebration. Why, then, did they cry? The Sages taught: To Messiah ben David, who is destined to be revealed swiftly in our time, the Holy One, Blessed be He, says: Ask of Me anything and I will give you whatever you wish, as it is stated: “I will tell of the decree; the Lord said unto me: You are My son, this day have I begotten you, ask of Me, and I will give the nations for your inheritance, and the ends of the earth for your possession” (Psalms 2:7–8). Once the Messiah ben David saw Messiah ben Yosef, who was killed, he says to the Holy One, Blessed be He: Master of the Universe, I ask of you only life; that I will not suffer the same fate. The Holy One, Blessed be He, says to him: Life? Even before you stated this request, your father, David, already prophesied about you with regard to this matter precisely, as it is stated: “He asked life of You, You gave it to him; even length of days for ever and ever” (Psalms 21:5).
Rashi on Genesis 15:11
וישב. לְשׁוֹן נְשִׁיבָה וְהַפְרָחָה, כְּמוֹ יַשֵּׁב רוּחוֹ (תה' קמ"ז), רֶמֶז שֶׁיָּבֹא דָוִד בֶּן יִשַּׁי לְכַלּוֹתָם, וְאֵין מַנִּיחִין אוֹתוֹ מִן הַשָּׁמַיִם עַד שֶׁיָּבֹא מֶלֶךְ הַמָּשִׁיחַ:
וישב [AND ABRAM] SCARED THEM AWAY — The word means “blowing upon a thing and making a thing fly away”, similar to (Psalms 147:18) יַשֵּׁב רוחו “He causeth His wind to blow”. It is a symbol that David, the son of Jesse, will wish to destroy them (the nations), but that he will not be permitted by God to do so until king Messiah comes (Pirkei D'Rabbi Eliezer 28).
Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 43
The Shelah explains that Mashiach ben Yosef's role is essential in setting the groundwork for the final redemption, facing challenges that pave the way for Mashiach ben David.
והוא על דרך (שבת לב, א) מגלגלין זכות ע"י זכאי וחובה ע"י חייב, ואף שהדבר נגזר מאת השם יתברך, ודבר זה צריך ביאור רחב ואין כאן מקומו:
This whole principle needs to be elaborated on, but here is not the place for such a discussion.
Shenei Luchot HaBerit, Hakdamah-Divrei Rav Assi 4
The author discusses the role of Mashiach ben Yosef as a precursor who prepares the way for Mashiach ben David in the process of redemption.
Shenei Luchot HaBerit, Toldot Adam, Beit David
In this section the Shelah discusses the lineage and spiritual role of David's house in the final redemption, and contextualizes Mashiach ben Yosef's preceding role as an essential stage — one who falls and whose death (in many traditions) atones and clears the path for the Davidic Mashiach.
וזהו (ישעיה מא, כז) ראשון לציון הנה הנם:
Peri Tzadik, Vayishlach 5
ועז"א ויהי לי שור וחמור שנדרש במד"ר שור זה משוח מלחמה והיינו משיח בן יוסף שעסקו היראה להוריק הרע מלב כסיל שע"י היצה"ר יש כח בקליפה לשלוט על ישראל. וז"ש בב"ר שאין עשו נופל אלא ביד בניה של רחל. וחמור מלך המשיח שעסק שלו יהיה להכניס קדושה ותורה בלב חכם לימינו. וכן דרשו שור זה יוסף שמדתו היראה והגבורה להיות גבור הכובש את יצרו.
Shenei Luchot HaBerit, Toldot Adam, Beit David:100
This discusses the different missions assigned to Mashiach ben Yosef, focusing on his task to resolve worldly conflicts as a precursor to spiritual redemption.
Shenei Luchot HaBerit, Torah Shebikhtav, Vayeshev, Miketz, Vayigash, Torah Ohr 130
The Shelah discusses the reunion of Yosef and Yehudah as a paradigm for the unification of Mashiach ben Yosef and Mashiach ben David at the end of days, reading the narrative as a mystical allegory for the two-stage process of the final redemption.
וענין הקדמות מלכות יוסף הוא להקים מלכות יהודה כמו שכתבתי לעיל, אבל ראה יעקב פירצה במלכות בית יוסף כשתחלק מלכות בית דוד כשהומלך ירבעם על עשרת השבטים ונשאר לדוד יודא ובנימן, ודבר זה גרם החורבן בית ראשון, כי ירבעם הקים שני עגלי זהב, ואחר כך הוסיפו בעבודות זרות, ואחר כך למדו יהודא ובנימן מהם עד גלות הארץ. וכן בבית שני שלקחו החשמונאים המלכות וחטאו בזה כמו שכתב הרמב"ן בפרשת ויחי בפסוק (בראשית מט, ג) לא יסור שבט מיהודה, על כן נענשו ונהרגו כלם ע"י הורדוס עבדו ורגזה הארץ תחת עבד כי ימלוך שנחרב המקדש:
This was one factor which led to the destruction of the first Temple; 2) because Jerovam erected the golden calves which the Ten Tribes worshiped. We have already quoted Nachmanides who explains how the ascent of the slave Herod to the throne in Jerusalem was a punishment for that error of the Hasmoneans, and became the beginning of the end of the second Temple which was eventually destroyed by the Romans.
Shenei Luchot HaBerit, Parashat Vayeshev, Torah Ohr
The Shelah interprets the story of Yosef and his brothers as a prototype for the messianic drama, with Yosef's suffering, descent, and ultimate rise to power foreshadowing the suffering and eventual triumph of Mashiach ben Yosef in the process of redemption.
Shenei Luchot HaBerit, Masekhet Pesachim, Ner Mitzvah VeTorah Ohr
In the context of discussing the Exodus as a prototype of the future redemption, the Shelah addresses how the first redeemer (Moshe) models the role of Mashiach ben Yosef, who prepares the physical and national dimensions of salvation before the ultimate spiritual redemption is revealed.
Shenei Luchot HaBerit, Parashat Pinchas, Torah Ohr
The Shelah draws on the figures of Pinchas and Eliyahu — both associated in tradition with Mashiach ben Yosef — to discuss the zealous, self-sacrificing quality that defines the first messianic figure, and how his role is to wage the battles of Israel before the arrival of Mashiach ben David.
Shenei Luchot HaBerit, Masekhet Rosh Hashanah, Torah Ohr
The Shelah discusses the shofar and the themes of divine kingship on Rosh Hashanah in connection with the messianic process, noting the two dimensions of kingship — represented by Yosef and David — as corresponding to the two messianic figures whose roles culminate in the full restoration of God's sovereignty.
Shenei Luchot HaBerit, Masekhet Shavuot, Torah Ohr
The Shelah here connects the giving of Torah at Sinai and the figure of Mashiach ben Yosef, noting that Yosef's attribute of yesod channels the flow of Torah into the world and thus the initial phase of redemption is bound up with the revelation of hidden Torah wisdom through Mashiach ben Yosef.
Shenei Luchot HaBerit, Toldot Adam, Beit HaShem
The Shelah discusses the kabbalistic structure of redemption and introduces the role of Mashiach ben Yosef as a necessary precursor to Mashiach ben David, explaining that the lower, earthly dimension of redemption must be accomplished first before the higher spiritual completion can arrive.
Shenei Luchot HaBerit, Inyan HaGeulah VeHaPesach
In this dedicated discussion of redemption and Pesach, the Shelah outlines the two-phase structure of the geulah, explaining that Mashiach ben Yosef represents the natural-historical dimension of redemption (kibbutz galuyot, physical rebuilding) while Mashiach ben David consummates the spiritual-miraculous dimension.
Shenei Luchot HaBerit, Masekhet Sukkah, Torah Ohr
In his Torah Ohr on Sukkah, the Shelah elaborates on the connection between Yosef and the process of national ingathering, drawing on the mystical identification of Yosef as the foundation (yesod) and his role as the initial redeemer who gathers the scattered sparks of Israel before the final Davidic redemption.