Parashat HaShavuah

Vayeshev (And He Settled)

Bereshit 37:1-40:23 (Genesis 37:1-40:23)

Moshiach ben

Yoseph

Types of Messiah in the life of Joseph son of Yacob

Messiah son of Yosef• Sukkah 52a What is the cause of the mourning [mentioned in the last cited verse]?  [11] — R. Dosa and the

Rabbis differ on the point. One explained, The cause is the slaying of Messiah the son of Yosef,[12]and the other explained, The cause is the slaying of the Evil Inclination.

• It is well according to him who explains that the cause is the slaying of Messiah the son of Yosef, since that well agrees with the Scriptural verse, And they shall look upon me because they have thrust him through, and they shall mourn for him as one mourneth for his only son;[13] but according to him who explains the cause to be the slaying of the Evil Inclination, is this [it may be objected] an occasion for mourning? Is it not rather an occasion for rejoicing? Why then should they weep? — [The explanation is] as R. Judah expounded: In the time to come[14] the Holy One, blessed be He, will bring the Evil Inclination and slay it in the presence of the righteous and the wicked. To the righteous it will have the appearance of a towering hill, and to the wicked it will have the appearance of a hair thread. Both the former and the latter will weep; the righteous will weep saying, ‘How were we able to overcome such a towering hill!’ The wicked also will weep saying, ‘How is it that we were unable to conquer this hair thread!’ And the Holy One, blessed be He, will also marvel together with them, as it is said, Thus saith the Lord of Hosts, If it be marvellous in the eyes of the remnant of this people in those days, it shall [15]

also be marvellous in My eyes.[16]

Our Rabbis taught, The Holy One, blessed be He, will say to the Messiah, the son of David (May he reveal himself speedily in our days!), ‘Ask of me anything, and I will give it to thee’, as it is said, I will tell of the decree etc. this day have I begotten thee, ask of me and I will give the nations for thyinheritance.[17] But when he will see that the Messiah the son of Yosef is slain, he will say to Him, ‘Lord of the Universe, I ask of Thee only the gift of life’.’As to life’, He would answer him, ‘Your father David has already prophesied this concerning you’, as it is said, He asked life of thee, thou gavest it him, [even length of days for ever and ever].[18]

Sukkah 52b And the Lord showed me four craftsmen.[19] Who are these ‘four craftsmen’? — R. Hana b. Bizna citing R. Simeon Hasida replied: The Messiah the son of David, the Messiah the son of Yosef, Elijah and the Righteous Priest.[20] R. Shesheth objected,[21] If so, was it correct to write, These[22] are the horns which scattered Judah,[23] seeing that they came to turn [them] back?[24] — The other answered him, Go to the end of the verse: These then are come to frighten them, to cast down the horns of the nations, which lifted up their horns against the Land of Judah, to scatter it[25] etc. Why, said R. Shesheth to him, should I argue with Hana in Aggada? [26]

Moses Alshekh (16th c.)

I will do yet a third thing, and that is, that "they shall look unto me," for they shall lift up their eyes unto me in perfect repentance, when they see him whom they pierced, that is Messiah, the son of Joseph; for our rabbis, of blessed memory, have said, that he will take upon himself all the guilt of Israel, and shall then be slain in the war to make an atonement, in such a manner, that it shall be accounted as if Israel had pierced him, for on account of their sin he has died; and therefore, in order that it may be reckoned to them as a perfect atonement, they will repent, and look to the blessed One, saying that there is none beside Him to forgive those that mourn on account of him who died for their sin: this is the meaning of "They shall look upon me." -- Cited in M'Caul, p. 163.

Yeshua of Nazareth did not establish the throne of David, nor did he usher in the Messianic Kingdom and the dead were not resurrected. The Temple was not rebuilt nor were the Jews in Diaspora regathered to the Land - on the contrary, the Temple was destroyed and the Jews went into a 2000 year exile. We can conclude, therefore, that Yeshua of Nazareth did not fulfill the role of Mashiach Ben David. His follows could only have considered him to have come in the role of Mashiach Ben Yosef.

In early Talmudic times, the Rabbis were aware that Scripture gave conflicting descriptions of Mashiach. We find a discussion

in the Talmud on this issue:

Talmud — Mas. Sanhedrin 98a“R. Joshua opposed two verses: it is written, ‘And behold, one like the son of man came with the clouds of heaven’, whilst elsewhere it is written, ‘behold, thy king cometh unto thee, lowly, and riding upon an ass!’”16 After much discussion on these seeming contradictory passages, the Rabbis concluded: “If they (Israel) are meritorious, he will come with the clouds of heaven; if not, lowly and riding upon an ass.”

The Nazarene Writings tell us that Yeshua came lowly and riding on a donkey. Does this then mean that Israel was not meritorious at the time? The Sages themselves answer this question:Ta;mud-Mas. Sanhedrin 98a“R. Isaac b. Samuel says in the name of Rab: The night has three watches, and at each watch the Holy One, blessed be He, sits and roars like a lion and says: Woe to the children, on account of whose sins I destroyed My house and burnt My temple and exiled them among the nations of the world.”

Talmud-Mas. Berachoth 3a

“Through the crime of bloodshed the Temple was destroyed and the Shechinah departed from Israel, as it is written, So ye shall not pollute the land wherein ye are; for blood, it polluteth the land ... And thou shalt not defile the land which ye inhabit, in the midst of which I dwell. Hence, if ye do defile it, ye will not inhabit it and I will not dwell in its midst.”  

Talmud-Mas.-Shabbat 33a“As a punishment for incest, idolatry, and non-observance of the years of release and jubilee exile comes to the world, they [the Jews] are exiled, and others come and dwell in their place, for it is said, for all these abominations have the men of the land done, and it is written, and the land is defiled, - therefore do I visit the in iniquity thereof upon it; and it is written, that the land vomit not you out also, when ye defile it.”

the Rabbis tell us that at the close of the Second Temple period, Israel was not in right standing with God. Thus Mashiach Ben David could not come to save her from her enemies. Instead, God considered the life of the Tzaddik - Mashiach Ben Yosef - as an atonement, thus diverting His wrath from the people to the Temple. Although spared from annihilation, the Jews were exiled from their land.

In the Tanakh we read about Mashiach Ben Yosef, specifically in Isaiah 53 and Zechariah 12. The Talmudic Sages recognized that these passages referred to him. The Talmud says,

Talmud- Mas. Shabbat 33a“And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart... What is the reason for the mourning? R. Dosa and the Rabbis differ on the point. One explained, ‘The cause is the slaying of Mashiach the son of Yosef’, and the other explained, ‘The cause is the slaying of the Evil Inclination.’” After some discussion, they concluded: “It is well according to him who explains that the cause is the slaying of Mashiach the son of Yosef, since that well agrees with the Scriptural verse, ‘And they shall look upon me because they have thrust him through, and they shall mourn for him as one mourneth for his only son.’”

Despite modern views, the ‘suffering servant’ found in the chapters of Isaiah is considered in ancient Jewish commentary, to be Mashiach Ben Yosef. The Zohar clearly connects the Isaiah 53 passage to the Tzaddik and suffering Mashiach. It says:

Talmud- Mas. Sukkah 52a “When God desires to give healing to the world He smites on righteous man among them with disease and suffering, and though him gives healing to all, as it is written, "But he was wounded for our transgressions, he was bruised for our iniquities... and with his stripes we are healed."

One of the most detailed and powerful descriptions of the role of Mashiach Ben Yosef is found in the Zohar:

Talmud- Sanhedrin 98b“When the Mashiach hears of the great suffering of Israel in their dispersion, and of the wicked amongst them who seek not to know their Master, he weeps aloud on account of those wicked ones amongst them, as it is written: "But he was wounded because of our transgression, he was crushed because of our iniquities." ...The Mashiach, on his part, enters a certain Hall in the Garden of Eden, called the Hall of the Afflicted. There he calls for all the diseases and pains and sufferings of Israel, bidding them settle on himself, which they do. And were it not that he thus eases the burden from Israel, taking it on himself, no one could endure the sufferings meted out to Israel in expiation on account of their neglect of the Torah. So Scripture says; "Surely our diseases he did bear." As long as Israel were in the Holy Land, by means of the Temple service and sacrifices they averted all evil diseases and afflictions from the world. Now it is the Mashiach who is the means of averting them from mankind until the time when a man quits this world and receives his punishment...” 24

Zohar, Shemot, Section 2, page 212a

“To this you were called, because Messiah suffered for you, leaving you an example, that you should follow in his steps. He committed no sin, and no deceit was found in his mouth. When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly. He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed.”

Messiah Ben Yosef allows himself to experience a ‘cutting off’ in his soul, that he may identify with Ephraim. The passages below describe this:

Pesikta Rabbati, Piska 37, Yale University Press edition, pg. 685-689“It is taught, moreover, that in the month of Nisan (Pesach) the Patriarchs will arise and say to the Mashiach: Ephraim, our true Mashiach, even though we are thy forbears, thou art greater than we because thou didst suffer for the iniquities of our children, and terrible ordeals befell thee... for the sake of Israel though didst become a laughing stock and a derision among the nations of the earth; and thou didst sit in darkness, in thick darkness, and thine eyes saw no light, and thy skin cleaved to thy bones, and thy body was as dry as piece of wood; and thine eyes grew dim from fasting, and thy strength was dried up like a potsherd - all these afflictions on account of the iniquities of our children... He will reply: O Patriarchs, all that I have done, I have done only for your sake and for the sake of your children, for your glory and for the glory of your children, that they Benefit from that goodness which the Holy One, blessed be He, will bestow in abundance upon them - upon Israel...” 32

Pesitka Rabbati, Piska 37 Yale University press edition pg 685-689

“God informed Mashiach: ‘The transgressions of the Jewish people will place you in an iron yolk. You will be like a blind calf, the yolk will choke you and your tongue will stick to the roof of your mouth. Do you want all this suffering?” Mashiach answered: ‘Master of the universe, will it last many years?’ God replied, ‘I have decreed one week. If your soul is sad, I will banish the Jews right now!’ Mashiach said: ‘Master of the universe, I accept this pain with great joy in order that no Jew be lost. In my generation, both the living and the dead will be saved, including everyone who has died since Adam...’ God said: ‘Iron beams will be placed on Mashiach’s neck until he doubles over. He will cry out and weep and his voice will ascend on high.’ Mashiach responded: ‘Master of the universe, how much strength, spirit, soul and limbs will I have? Am I not flesh and blood?’ God answered, ‘Ephraim, my righteous (tzaddik) Mashiach, you accepted the task at Creation. Now your pain will resemble my pain.’” 33

MASHIACH BEN YOSEF AND MASHIACH BEN DAVID: TWO OR

ONE?“Our Rabbis taught, The Holy One, blessed be He, will say to the Mashiach, the son of David, ‘Ask of me anything, and I will give it to thee’, as it is said, I will tell of the decree - this day have I begotten thee, ask of me and I will give the nations for thy inheritance. But when he will see that Mashiach, the son of Yosef, is slain, he will say to Him, ‘Lord of the Universe, I ask of Thee only the gift of life’. As to life, He would answer him, ‘Your father David has already prophesied this concerning you’, as it is said, He asked life of thee, thou gavest it him, even length of days for ever and ever.” 34 In this passage, it is as though Mashiach Ben David is asking for the gift of life for himself - the slain Mashiach Ben Yosef.

In the Torah, both Yosef and Moses are ‘hidden’ Messiah’s. Both are ‘Princes of Egypt’, disguised totally from their brethren. Although there were those who knew their true identity, nothing was said. They themselves revealed who they were, at the appointed time. To attempt to reveal their identities too soon, would have changed the course of Jewish history.

In the Zohar we find several passages which speak of the Mashiach being hidden. For example: Soncino Zohar, Shemoth, Section 2, Page 8a 

“At the time when the Mashiach shall arise, there will be great wonders in the world. See now, in the lower Paradise there is a secret and unknown spot, broidered with many colours, in which a thousand palaces of longing are concealed. No one may enter it, except the Mashiach, whose abode is in Paradise. The Garden is encompassed with multitudes of saints who look to the Mashiach as their leader, along with many hosts and bands of the souls of the righteous there. On New Moons, festivals, and Sabbaths, he enters that place, in order to find joyous delight in those secret palaces. Behind those palaces there is another place, entirely hidden and undiscoverable. It is called ‘Eden’, and no one may enter to behold it. Now the Mashiach is hidden in its outskirts... In that place the effigies are woven of all the nations who band together against Israel. The Mashiach enters that abode, lifts up his eyes and beholds the Fathers (Patriarchs) visiting the ruins of God's Sanctuary. He perceives mother Rachel, with tears upon her face; the Holy One, blessed be He, tries to comfort her, but she refuses to be comforted. Then the Mashiach lifts up his voice and weeps, and the whole Garden of Eden quakes, and all the righteous and saints who are there break out in crying and lamentation with him. When the crying and weeping resound for the second time, the whole firmament above the Garden begins to shake, and the cry echoes from five hundred myriads of supernal hosts, until it reaches the highest Throne. Then... the Holy One swears to them to destroy the wicked kingdom (Rome) by the hand of the Mashiach, to avenge Israel, and to give her all the good things which he has promised her... The Mashiach, however, is hidden again in the same place as before.”

The Messiah to Provide Atonement

[Pesikta Rabbati, Piska 36.1; Zohar II. 212a]

"The Holy One, blessed be He, will tell him (the Messiah) in detail what will befall him... their sins will cause you to bend down as under a yoke of iron and make you like a calf whose eyes grow dim with suffering and will choke your spirit as with a yoke, and because of their sins your tongue will cleave to the roof of your mouth. Are you willing to endure such things?... The Messiah will say: ‘Master of the universe with joy in my soul and gladness in my heart I take this suffering upon myself provided that not one person in Israel shall perish, so that not only those who are alive be saved in my days, but also those who are dead, who died from the days of Adam up to the time of redemption.’"

Joseph, a Picture of the Person and Work of Yeshua the Messiah

I. The Sign of a Barren The THREE Matriarchs who experienced barrenness.

a.Sarahb. Rebeccah

c. Rachel

Furthermore, we learned that this was a Sign of the Messiah, because LIFE came forth from the DEADNESS of a barren

womb. a. Miriam had a closed womb

II. The Sign of Divine Election—Have

you noticed that the natural born firstborn never received the coveted blessings? Abel was chosen over Cain, Isaac over Ishmael, Jacob over Esau, Joseph over Reuven, Perez over Zerah and Ephraim over Manasseh. Why was the second child consistently chosen instead of the natural born firstborn? Because the Holy One, blessed be His Glorious Name, intended for us to understand its Messianic significance. Yeshua is the second Adam. All of the blessings of eternal life did not come through the natural first-born man, Adam, who originated from the earth. They came through Yeshua, the LIFE-giving Spirit (See I Corinthians 15:45-49), who descended from heaven.

III. Joseph the Shepherd

• We have already learned that the righteous usually have the occupation of a shepherd. This common theme unites Abraham, Isaac, Jacob, Joseph, and Moses.

• The Messiah is the Good Shepherd (See John 10:11).

IV. The One Who Was Hated

Just as Joseph was hated by his brothers,

Yeshua was hated by His brothers (John 15:24-25)

The Coat of Many Colors—Why did Jacob give Joseph the coat of many colors? Because, the Holy One, blessed be His Glorious Name, intended for us to understand its Messianic significance. As stated earlier, the coat of many colors, a ketonet passim was a special long-sleeved coat or garment worn by the children of kings. This was intended to teach us that Messiah was the Son of God, the Son of the Father, King of all creation. Read John 19:19-24, especially John 19:23, and note how often Yeshua's Kingship is mentioned exactly when His garments were taken from Him and divided! Joseph was the son of his father Jacob, so likewise, Yeshua is the Son of the Father in Heaven.

V. Why Did Jacob Love Joseph Over His Brothers

Earlier, we saw that Jacob loved Joseph more than his other sons. This was thematically connected to the great love Abraham had for Isaac. Adonai told Abraham to "Please take your son, your only one, whom you love…" and make him a whole burnt offering (Genesis 22:2). So why was the love of Jacob for Joseph thematically connected to Abraham's love for Isaac? Because, the Holy One, blessed be His Glorious Name, intended for us to understand its Messianic significance. Yeshua is the only begotten Son of the Father, whom the Father loves with an infinite love.

VI. The Rejection of Joseph by His Brothers

Why did Joseph's brothers reject him? Because, the Holy One, blessed be His Glorious Name, intended for us to understand its Messianic significance. They rejected Joseph because this portion of Scripture shows that Joseph's life is a picture of the first Advent of the Messiah. He was rejected at His first Advent; however—at His second advent—Yeshua will be accepted by His brothers (House of Judah), just as Joseph will be received when he reveals himself to his brothers later on in Genesis. Consider that the Tanakh presents us with Four people whose lives foreshadow the first and second advent of the Messiah.

VII. They Hated Him All the More on Account of His Dreams

Why did Joseph's dreams cause his brothers to hate him even more? Because, the Holy One, blessed be His Glorious Name, intended for us to understand its Messianic significance. Joseph's dreams were supernatural manifestations of the Ruach (Spirit) of Elohim. Yeshua was also hated more because of the supernatural display of the Ruach in His life (see Matthew 12:10-15). Note how often the religious leaders wanted to kill Him precisely because of the supernatural works He performed. Joseph's brothers obviously did not think his dreams supernatural in origin. So likewise, the religious leaders of Yeshua's day claimed that He cast out demons by the power of hasatan.

VIII. The Messianic Significance of Joseph's Dreams

Why did Joseph have prophetic dreams, foretelling of his future position of leadership above his brothers? Because, the Holy One, blessed be His Glorious Name, intended for us to understand its Messianic significance. This was to teach us about the Messiah, of whom many prophets have prophesied concerning His Kingship. Just as there were supernatural prophecies of Joseph's future authority, so likewise, there have been numerous prophecies of the coming Kingdom and authority of Yeshua the Messiah (see Isaiah 9:6-7).

IX. Joseph Was Sent to Shechem to Check on His Brothers and the Flocks

Why did Jacob send Joseph to check on his brothers and their sheep in Shechem? Because, the Holy One, blessed be His Glorious Name, intended for us to understand its Messianic significance. Just as Joseph was sent, so likewise Yeshua was sent from the Father in heaven to His brothers on earth. Note the obvious thematic connection between Jacob sending Joseph, and the Father who sent his son in Yeshua's parable recorded in Mark 12:1-12!

X. Seeking Lost Sheep

Joseph was sent to determine the welfare of his brothers and their flocks. Why was this so? Because, the Holy One, blessed be His Glorious Name, intended for us to understand its Messianic significance. Just as Joseph told the stranger he was sent to seek his brothers, so likewise,

Yeshua was sent to seek and save the lost sheep of the House of Israel

(see John 10:1-21).

XI. The Conspiracy Against Joseph

• Why did Joseph's brothers secretly conspire/plot against him as he approached them in Dothan? Because, the Holy One, blessed be His Glorious Name, intended for us to understand its Messianic significance. Just as Joseph's brothers plotted/conspired against him, so likewise, the religious leaders conspired/plotted against Messiah Yeshua (see Psalm 2; 41:9 and Matthew 26:59; 27:1).

XII. They Wouldn't Kill Joseph Themselves

Why could Joseph's brothers not bring themselves to kill Joseph? Because, the Holy One, blessed be His Glorious Name, intended for us to understand its Messianic significance. This was to teach us that Messiah's brothers would not kill Him. He was handed over to the Gentiles for his execution (see John 18:28-19:42, especially John 18:31.

XIII. They Threw Joseph Into a Pit

Why was Joseph thrown into a pit? Because, the Holy One, blessed be His Glorious Name, intended for us to understand its Messianic significance. The pit was actually a type of cistern. It was a hole dug into the ground to collect water. This was also a picture of the burial place of the Messiah. It was a hole in the earth. Messiah was placed into it.

XIV. Joseph Was Not in the Pit When Reuven Went to Rescue Him

Why was Joseph not in the pit when Reuven went to retrieve him? Because, the Holy One, blessed be His Glorious Name, intended for us to understand its Messianic significance. Note, Reuven was the only brother who wanted to save Joseph from murder. Therefore, he represents the believing remnant of Yeshua's disciples who didn't want him to die. Reuven went to the pit/well (a prophetic grave); however, he did not find Joseph in it. So likewise, the believing remnant (Yeshua's disciples) did not find Yeshua in the grave. For He had Arisen, Baruch HaShem YHVH! Also note, the pit did not contain water. Water is essential for LIFE; therefore, the reference to water is a hint (Remez) that the pit/well was a place of DEATH—like a tomb.

XV. Joseph Was Stripped of His Garment

Why did Joseph's brothers strip his coat from him? Because, the Holy One, blessed be His Glorious Name, intended for us to understand its Messianic significance. This was to teach us that they had rejected his leadership, symbolized by stripping him of his kingly robe. So likewise, The Romans stripped Yeshua of his garments (see Matthew 27:26-33). Note the thematic connection between the stripping off of clothes and Kingship!

XVI. Sold For Twenty Pieces of Silver

Joseph was sold into slavery for twenty pieces of silver,

Yeshua was betrayed for thirty pieces of silver (see Matthew 27:3-10).

XVII. His Kingly Coat Was Dipped in Blood

Why was Joseph's identity made sure by his coat which had been dipped in blood? Because, the Holy One, blessed be His Glorious Name, intended for us to understand its Messianic significance. This is to teach us how to identify Messiah when He returns in His Kingly garments, for they will be stained with blood (see Revelation 19:11-16, especially Revelation 19:13).

XVIII. Jacob Rent His Garments When He Learned Joseph Had Died

Why did Jacob rend his garments? Because, the Holy One, blessed be His Glorious Name, intended for us to understand its Messianic significance. This was to teach us how the Father's heart was torn because of the death of His only begotten Son. Could the rending of the veil in the Temple be thematically connected?

Joseph and Potiphar’s Wife

Why was the narrative involving Joseph and Potiphar’s wife recorded for us? Because, the Holy One, blessed be His Glorious Name, intended for us to understand its Messianic significance. Just as Joseph was falsely accused, so likewise was Messiah Yeshua falsely accused (Matthew 26:59-60).

Joseph the Servant/Slave

Earlier, we read that Joseph experienced a descent in stature as well as a physical descent into Egypt. And why did Joseph experience THREE descents in stature? Because, the Holy One, blessed be His Glorious Name, intended for us to understand its Messianic significance. Just as Joseph was stripped of his “kingly” coat and prestige, being made a servant/slave of lowest esteem, so likewise, Yeshua emptied Himself of all Divine and Kingly prerogatives and was found fashioned as a lowly human. This process, theologically referred to as the Self-Kenosis of the Messiah, is described in detail in Philippians 2:6-9. At each stage, Joseph was second to one over him, just as Yeshua is at the Father’s right hand.

Joseph in Prison

While in prison (Genesis 40), Joseph interprets the dreams of two of Pharaoh’s servants, the chief baker and butler. Note how often we read the number THREE.

There were THREE branches on the grapevine, which equaled THREE days.

There were THREE baskets, which equaled THREE days. The THIRD day was Pharaoh’s birthday.

In Joseph’s interpretation of the dreams, one of them was promised LIFE in THREE days, while the other was promised DEATH in THREE days. And why does the Torah emphasize the number THREE and the theme of LIFE and DEATH? Because, the Holy One, blessed be His Glorious Name, intended for us to understand its Messianic significance. LIFE, DEATH and the number THREE are the signs that tell us Joseph’s life (and this incident in particular) is a foreshadowing of the Messiah. Still not convinced? According to Isaiah 53, Yeshua was incarcerated as a criminal. How does this fact thematically relate to Joseph’s life?45 How is the fact that two criminals were crucified with Yeshua thematically related to Joseph’s experience in Genesis 40?46 How is the fact that one criminal received LIFE while the other received DEATH thematically related to Yeshua’s execution?47 How was the baker executed in Genesis 40?48 How are the professions of the two criminals in Genesis 40 prophetic symbols of the work of the Messiah?49 Now do you see that Joseph’s life was a prophetic shadow of the work of the Messiah?

Joseph, the Egyptian

Joseph was rejected by his brothers and handed over to the Gentiles,

Yeshua was rejected by His brothers and handed over to the Romans.

Genesis 39-41 account for twenty years of Joseph’s life? Because, the Holy One, blessed be His Glorious Name, intended for us to understand its Messianic significance. Through this He teaches us that the Gentiles would know the Messiah as a Savior for 2000 years. During Joseph’s twenty-year exile from his family, all of his characteristics seemed to be Gentile—he spoke the Egyptian language, had an Egyptian name, dressed like an Egyptian and looked like an Egyptian. His brothers didn’t even recognize him when they were brought before him after twenty years of separation. So likewise, Yeshua is known throughout the Gentile world as Jesus. His transformation into a Gentile has been so complete that most non-Jewish believers do not even see Him as a Torah-observant Rabbi any more. Furthermore, His Jewish brothers even see Him as a Gentile false God.

Yaakov / Israel = Israel

Yosef = Mashiach

Yosef’s ten brothers = Jews

Egyptians = Gentiles

Potiphar’s wife = The woman who plays the harlot – Idol worshippers.

Pharaoh = The leader of the only world super-power of that time. He represents HaShem.Pit = the grave

Robe = Covering which is associated with red. This covering was first used for Adam and Eve when HaShem gave them a covering of skins.

Mitzrayim (Egypt) = The World

Mashiach ben Yosef

Mashiach ben Yosef was the firstborn of HaShem’s beloved Israel who is likened to a bride.

Yosef HaTzadik was the firstborn of Yaaqov’s beloved Rachel.

Mashiach ben Yosef’s life begins and ends with prophecy

• Yosef HaTzadik’s life, as depicted in Torah, begins and ends with prophetic dreams

• Mashiach ben Yosef, in his first coming, serves his father and brothers for 37 (33) years before His death. (According to most estimates)

• Yosef serves his Father (Israel) and his brothers for 17 years. Bereshit 37:2 [6]

• Marqos 14:62 And Yeshua said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.

• Bereshit 37:8 And his brethren said to him, Shalt thou indeed reign over us, or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.

• HaShem saw spiritual greatness and the continuity of theJewish people in Mashiach ben Yosef.

• Yaaqov saw spiritual greatness and the continuity of the Patriarchs in Yosef.

• Mashiach ben Yosef was united with his brothers through the agency of the angel Gavriel.

• Yosef HaTzadik was united with his brothers through the agency of the angel Gavriel.

• Hated by His "brothers". Yochanan (John) 15:25

• Hated by his brothers. Bereshit (Genesis) 37:4

•Brought a bad report about his brothers.•Matityahu (Matthew) 12:30-37

• Brought a bad report about his brothers.Bereshit (Genesis) 37:2

• Loved by his father more than his brothers. Matityahu (Matthew) 3:17

•Loved by his father more than his brothers.•Bereshit (Genesis) 37:3

• He was a shepherd. Yochanan (John) 10:11

• He was a shepherd. Bereshit (Genesis) 37:2

• He was called the King of the Jews Matityahu (Matthew) 27:37

• He said he would be king Bereshit (Genesis) 37:9-10

• He was sent by His Father (HaShem) to check on his brothers.Matityahu (Matthew) 15:24

• He was sent by his father (Yaakov) to check on his brothers. Bereshit (Genesis) 37:14

• "Brothers" plotted to kill Him. Matityahu (Matthew) 12:14

Mashiach ben Yosef’s life begins and ends with prophecy

• Brothers plotted to kill him. Bereshit (Genesis) 37:20

• His brothers had Yosef “buried” in a pit.

• Yeshua did not utter a word to the judges when they judged him.

• Mashiach ben Yosef’s pleas were ignored. Mattityahu 26:42

• Yosef did not utter a word to his brothers when they sold him.

• Yosef’s pleas for help were ignored.Bereshit 42:21

• His people ate a meal while He was in the pit (Pesach).Yochanan (John) 13:1

• He died doing His Father's will. Matityahu (Matthew) 26:42

•Brothers ate a meal while he was in the pit.•Bereshit(Genesis) 37:25

• "Died" doing his father's will. Bereshit (Genesis) 37:23-24

• Judas sold Him to the Romans for 30 silver pieces. Matityahu (Matthew) 26:16

• His brothers sold him. The coat of many colors dipped in blood and given with a lie to his father. Wild animals killed him.Bereshit (Genesis) 37:28 – Yaaqov’s sons are likened to wild animals in Bereshit 49

• Some Jews worked to save Mashiach ben Yosef’s life, believing Him to be innocent.

• Yehudah worked to save Yosef’s life, believing him to be innocent.

•His robe was covered with blood. Marqos (Mark) 15:17

• His robe was covered with blood. Bereshit (Genesis) 37:31

• Marqos 14:47 And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear.

• The firstborn sought to rescue Yosef (Bereshit 37:21-22)

• Mashiach ben Yosef, in his first coming, dies at the hands of His brothers and is thrown into a pit. Mattityahu 27:60

• Yosef is thrown into a dual pit by his brothers. Bereshit 37:24

• His empty pit caused concern. Matityahu (Matthew) 28:8

• Came out of the grave alive. Marqos (Mark) 16:11 

• The empty pit caused Reuben concern.Bereshit (Genesis) 37:29

• Came out of the pit alive. Bereshit (Genesis) 37:28

•Met the spice bearers (Miryams). Mashiach ben Yosef is taken out of the tomb and wrapped in spices.•Marqos (Mark) 16:1, Yochanan (John) 20:15

•Met the spice bearers (Ismaelites). Yosef is drawn out of the pit and taken by a spice caravan to Egypt. Bereshit 37:25

• Mashiach ben Yosef went down to Egypt as a youth.

• Did not get His kingdom right away.

• Yosef went down to Egypt as a youth.

• Did not get his kingdom right away.

• His disciples came to search for Him.

• His disciples did not recognize him.

• Began His ministry at 30. Luqas 3:23 

•His brothers came to search for him.•

His brothers did not recognize Him.

• Began his ministry at 30. Bereshit 41:46

• Yosef was brought out of the pit and prison to be exalted to the Pharaoh's right hand:

• Bereshit (Genesis) 40:39-41 "Then

Pharaoh said to Yosef, “Since God has made all this known to you, there is no one so discerning and wise as you. You shall be in charge of my palace, and all my people are to submit to your orders. Only with respect to the throne will I be greater than you.” So Pharaoh said to Yosef, “I hereby put you in charge of the whole land of Egypt.” Then Pharaoh took his signet ring from his finger and put it on Yosef's finger. He dressed him in robes of fine linen and put a gold chain around his neck. He had him ride in a chariot as His second in command."

• Yeshua was brought out from the pit after death and exalted to the Father's right hand:

• • Philippians 2:8-11 And being

found in appearance as a man, he humbled himself and became obedient to death - even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Yeshua every knee should bow, inheaven and on earth and under the earth, and every tongue confess that YeshuaMashiach is Lord, to the glory of God the Father.

• Ate a meal with His disciples after the pit. Marqos 16:14

• The bride of Mashiach is Israel, but many believe her to be the Christian goyim.

• Ate a meal with his brother’s after the pit.Bereshit 43:25

• Yosef married a woman who was thought to be a goy who was in reality a grand-daughter of Yaaqov.

Bereshit 41: 50 And unto Yosef were born two sons before the years of faminecame, which Asenath the daughter of Potipherah priest of On bare unto him.

• Yeshua was not recognized after He was raised from the pit.

• Yosef was not recognized after he was raised from the pit.

Yeshua vs Joseph in the second coming

• Preached HaShem's word in prison. 1 Tzefet 3:19

• Preached HaShem's word in prison. Bereshit 40:1-13

•Reigned at the right hand of God.•Matityahu 26:54

•Reigned at the right hand of Pharaoh.•Bereshit 41:39-40

•Was a servant before He was the King.•Matityahu 12:15-18

•Provided food for His "brothers".•Marqos 8:1-8

•Was a slave before he became king.•Bereshit 39:1-2

•Provided food for his brothers.Bereshit 47:12-13

• Was drawn out of the pit by The Supreme Ruler. Acts (Acts) 13:32-33

•He will be the King of theJews.Marqos (Mark) 15:1-12

• Was drawn out of the pit by the supreme ruler. Bereshit (Genesis) 41:14

•He was the first king of the Jews.Bereshit 47:12-13

• Mashiach ben Yosef, in his second coming, will serve the Gentiles who will see that they are blessed because of him.

• Mashiach ben David will give the Gentiles as aninheritance to His brothers.

• Yosef serves the Gentilesand their priest for 13 years.

Yosef enslaves the Egyptians and they serve him for food.

• Mashiach ben David will reveals Himself only to His brothers.

• Mashiach ben David will gather is all the outcasts of Israel and settle them in their land (Israel).

• Yosef reveals himself ONLY to his brothers.

• Yosef gathers all of Israeland his descendants and settles them in Goshen.

Mashiach ben David vs. Yosef

•He will be wise and discerning.1 Corinthians 1:30

• He will sit at the right hand of The Supreme Ruler. Matityahu (Matthew) 26:64

•He was wise and discerning.•Bereshit(Genesis) 41:39

•He will sit at the right hand of The Supreme Ruler. Bereshit (Genesis) 41:40

•He will be second only to The Supreme Ruler.Ephesians 1:22

•Will bring His people to where He dwells.•Yeshayahu (Isaiah) 66:20

• He will be second only to the supreme ruler.Bereshit (Genesis) 41:41

•Brought his family to where he was dwelling.•Bereshit (Genesis) 45:16-21

Messiah son of Yosef• Sukkah 52a What is the cause of the mourning [mentioned in the last cited verse]?  [11] — R. Dosa and the

Rabbis differ on the point. One explained, The cause is the slaying of Messiah the son of Yosef,[12]and the other explained, The cause is the slaying of the Evil Inclination.

• • It is well according to him who explains that the cause is the slaying of Messiah the son of Yosef, since

that well agrees with the Scriptural verse, And they shall look upon me because they have thrust him through, and they shall mourn for him as one mourneth for his only son;[13] but according to him who explains the cause to be the slaying of the Evil Inclination, is this [it may be objected] an occasion for mourning? Is it not rather an occasion for rejoicing? Why then should they weep? — [The explanation is] as R. Judah expounded: In the time to come[14] the Holy One, blessed be He, will bring the Evil Inclination and slay it in the presence of the righteous and the wicked. To the righteous it will have the appearance of a towering hill, and to the wicked it will have the appearance of a hair thread. Both the former and the latter will weep; the righteous will weep saying, ‘How were we able to overcome such a towering hill!’ The wicked also will weep saying, ‘How is it that we were unable to conquer this hair thread!’ And the Holy One, blessed be He, will also marvel together with them, as it is said, Thus saith the Lord of Hosts, If it be marvellous in the eyes of the remnant of this people in those days, it shall [15]

also be marvellous in My eyes.[16]

• • Our Rabbis taught, The Holy One, blessed be He, will say to the Messiah, the son of David (May he

reveal himself speedily in our days!), ‘Ask of me anything, and I will give it to thee’, as it is said, I will tell of the decree etc. this day have I begotten thee, ask of me and I will give the nations for thyinheritance.[17] But when he will see that the Messiah the son of Yosef is slain, he will say to Him, ‘Lord of the Universe, I ask of Thee only the gift of life’.’As to life’, He would answer him, ‘Your father David has already prophesied this concerning you’, as it is said, He asked life of thee, thou gavest it him, [even length of days for ever and ever].[18]

Sukkah 52b And the Lord showed me four craftsmen.[19] Who are these ‘four craftsmen’? — R. Hana b. Bizna citing R. Simeon Hasida replied: The Messiah the son of David, the Messiah the son of Yosef, Elijah and the Righteous Priest.[20] R. Shesheth objected,[21] If so, was it correct to write, These[22] are the horns which scattered Judah,[23] seeing that they came to turn [them] back?[24] — The other answered him, Go to the end of the verse: These then are come to frighten them, to cast down the horns of the nations, which lifted up their horns against the Land of Judah, to scatter it[25] etc. Why, said R. Shesheth to him, should I argue with Hana in Aggada? [26]

Moses Alshekh (16th c.)

I will do yet a third thing, and that is, that "they shall look unto me," for they shall lift up their eyes unto me in perfect repentance, when they see him whom they pierced, that is Messiah, the son of Joseph; for our rabbis, of blessed memory, have said, that he will take upon himself all the guilt of Israel, and shall then be slain in the war to make an atonement, in such a manner, that it shall be accounted as if Israel had pierced him, for on account of their sin he has died; and therefore, in order that it may be reckoned to them as a perfect atonement, they will repent, and look to the blessed One, saying that there is none beside Him to forgive those that mourn on account of him who died for their sin: this is the meaning of "They shall look upon me." -- Cited in M'Caul, p. 163.

Yeshua of Nazareth did not establish the throne of David, nor did he usher in the Messianic Kingdom and the dead were not resurrected. The Temple was not rebuilt nor were the Jews in Diaspora regathered to the Land - on the contrary, the Temple was destroyed and the Jews went into a 2000 year exile. We can conclude, therefore, that Yeshua of Nazareth did not fulfill the role of Mashiach Ben David. His follows could only have considered him to have come in the role of Mashiach Ben Yosef.

In early Talmudic times, the Rabbis were aware that Scripture gave conflicting descriptions of Mashiach. We find a discussion

in the Talmud on this issue:

Talmud — Mas. Sanhedrin 98a“R. Joshua opposed two verses: it is written, ‘And behold, one like the son of man came with the clouds of heaven’, whilst elsewhere it is written, ‘behold, thy king cometh unto thee, lowly, and riding upon an ass!’”16 After much discussion on these seeming contradictory passages, the Rabbis concluded: “If they (Israel) are meritorious, he will come with the clouds of heaven; if not, lowly and riding upon an ass.”

The Nazarene Writings tell us that Yeshua came lowly and riding on a donkey. Does this then mean that Israel was not meritorious at the time? The Sages themselves answer this question:Ta;mud-Mas. Sanhedrin 98a“R. Isaac b. Samuel says in the name of Rab: The night has three watches, and at each watch the Holy One, blessed be He, sits and roars like a lion and says: Woe to the children, on account of whose sins I destroyed My house and burnt My temple and exiled them among the nations of the world.”

Talmud-Mas. Berachoth 3a

“Through the crime of bloodshed the Temple was destroyed and the Shechinah departed from Israel, as it is written, So ye shall not pollute the land wherein ye are; for blood, it polluteth the land ... And thou shalt not defile the land which ye inhabit, in the midst of which I dwell. Hence, if ye do defile it, ye will not inhabit it and I will not dwell in its midst.”  

Talmud-Mas.-Shabbat 33a“As a punishment for incest, idolatry, and non-observance of the years of release and jubilee exile comes to the world, they [the Jews] are exiled, and others come and dwell in their place, for it is said, for all these abominations have the men of the land done, and it is written, and the land is defiled, - therefore do I visit the in iniquity thereof upon it; and it is written, that the land vomit not you out also, when ye defile it.”

the Rabbis tell us that at the close of the Second Temple period, Israel was not in right standing with God. Thus Mashiach Ben David could not come to save her from her enemies. Instead, God considered the life of the Tzaddik - Mashiach Ben Yosef - as an atonement, thus diverting His wrath from the people to the Temple. Although spared from annihilation, the Jews were exiled from their land.

In the Tanakh we read about Mashiach Ben Yosef, specifically in Isaiah 53 and Zechariah 12. The Talmudic Sages recognized that these passages referred to him. The Talmud says,

Talmud- Mas. Shabbat 33a“And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart... What is the reason for the mourning? R. Dosa and the Rabbis differ on the point. One explained, ‘The cause is the slaying of Mashiach the son of Yosef’, and the other explained, ‘The cause is the slaying of the Evil Inclination.’” After some discussion, they concluded: “It is well according to him who explains that the cause is the slaying of Mashiach the son of Yosef, since that well agrees with the Scriptural verse, ‘And they shall look upon me because they have thrust him through, and they shall mourn for him as one mourneth for his only son.’”

Despite modern views, the ‘suffering servant’ found in the chapters of Isaiah is considered in ancient Jewish commentary, to be Mashiach Ben Yosef. The Zohar clearly connects the Isaiah 53 passage to the Tzaddik and suffering Mashiach. It says:

Talmud- Mas. Sukkah 52a “When God desires to give healing to the world He smites on righteous man among them with disease and suffering, and though him gives healing to all, as it is written, "But he was wounded for our transgressions, he was bruised for our iniquities... and with his stripes we are healed."

One of the most detailed and powerful descriptions of the role of Mashiach Ben Yosef is found in the Zohar:

Talmud- Sanhedrin 98b“When the Mashiach hears of the great suffering of Israel in their dispersion, and of the wicked amongst them who seek not to know their Master, he weeps aloud on account of those wicked ones amongst them, as it is written: "But he was wounded because of our transgression, he was crushed because of our iniquities." ...The Mashiach, on his part, enters a certain Hall in the Garden of Eden, called the Hall of the Afflicted. There he calls for all the diseases and pains and sufferings of Israel, bidding them settle on himself, which they do. And were it not that he thus eases the burden from Israel, taking it on himself, no one could endure the sufferings meted out to Israel in expiation on account of their neglect of the Torah. So Scripture says; "Surely our diseases he did bear." As long as Israel were in the Holy Land, by means of the Temple service and sacrifices they averted all evil diseases and afflictions from the world. Now it is the Mashiach who is the means of averting them from mankind until the time when a man quits this world and receives his punishment...” 24

Zohar, Shemot, Section 2, page 212a

“To this you were called, because Messiah suffered for you, leaving you an example, that you should follow in his steps. He committed no sin, and no deceit was found in his mouth. When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly. He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed.”

Messiah Ben Yosef allows himself to experience a ‘cutting off’ in his soul, that he may identify with Ephraim. The passages below describe this:

Pesikta Rabbati, Piska 37, Yale University Press edition, pg. 685-689“It is taught, moreover, that in the month of Nisan (Pesach) the Patriarchs will arise and say to the Mashiach: Ephraim, our true Mashiach, even though we are thy forbears, thou art greater than we because thou didst suffer for the iniquities of our children, and terrible ordeals befell thee... for the sake of Israel though didst become a laughing stock and a derision among the nations of the earth; and thou didst sit in darkness, in thick darkness, and thine eyes saw no light, and thy skin cleaved to thy bones, and thy body was as dry as piece of wood; and thine eyes grew dim from fasting, and thy strength was dried up like a potsherd - all these afflictions on account of the iniquities of our children... He will reply: O Patriarchs, all that I have done, I have done only for your sake and for the sake of your children, for your glory and for the glory of your children, that they Benefit from that goodness which the Holy One, blessed be He, will bestow in abundance upon them - upon Israel...” 32

Pesitka Rabbati, Piska 37 Yale University press edition pg 685-689

“God informed Mashiach: ‘The transgressions of the Jewish people will place you in an iron yolk. You will be like a blind calf, the yolk will choke you and your tongue will stick to the roof of your mouth. Do you want all this suffering?” Mashiach answered: ‘Master of the universe, will it last many years?’ God replied, ‘I have decreed one week. If your soul is sad, I will banish the Jews right now!’ Mashiach said: ‘Master of the universe, I accept this pain with great joy in order that no Jew be lost. In my generation, both the living and the dead will be saved, including everyone who has died since Adam...’ God said: ‘Iron beams will be placed on Mashiach’s neck until he doubles over. He will cry out and weep and his voice will ascend on high.’ Mashiach responded: ‘Master of the universe, how much strength, spirit, soul and limbs will I have? Am I not flesh and blood?’ God answered, ‘Ephraim, my righteous (tzaddik) Mashiach, you accepted the task at Creation. Now your pain will resemble my pain.’” 33

MASHIACH BEN YOSEF AND MASHIACH BEN DAVID: TWO OR

ONE?“Our Rabbis taught, The Holy One, blessed be He, will say to the Mashiach, the son of David, ‘Ask of me anything, and I will give it to thee’, as it is said, I will tell of the decree - this day have I begotten thee, ask of me and I will give the nations for thy inheritance. But when he will see that Mashiach, the son of Yosef, is slain, he will say to Him, ‘Lord of the Universe, I ask of Thee only the gift of life’. As to life, He would answer him, ‘Your father David has already prophesied this concerning you’, as it is said, He asked life of thee, thou gavest it him, even length of days for ever and ever.” 34 In this passage, it is as though Mashiach Ben David is asking for the gift of life for himself - the slain Mashiach Ben Yosef.

In the Torah, both Yosef and Moses are ‘hidden’ Messiah’s. Both are ‘Princes of Egypt’, disguised totally from their brethren. Although there were those who knew their true identity, nothing was said. They themselves revealed who they were, at the appointed time. To attempt to reveal their identities too soon, would have changed the course of Jewish history.

In the Zohar we find several passages which speak of the Mashiach being hidden. For example: Soncino Zohar, Shemoth, Section 2, Page 8a 

“At the time when the Mashiach shall arise, there will be great wonders in the world. See now, in the lower Paradise there is a secret and unknown spot, broidered with many colours, in which a thousand palaces of longing are concealed. No one may enter it, except the Mashiach, whose abode is in Paradise. The Garden is encompassed with multitudes of saints who look to the Mashiach as their leader, along with many hosts and bands of the souls of the righteous there. On New Moons, festivals, and Sabbaths, he enters that place, in order to find joyous delight in those secret palaces. Behind those palaces there is another place, entirely hidden and undiscoverable. It is called ‘Eden’, and no one may enter to behold it. Now the Mashiach is hidden in its outskirts... In that place the effigies are woven of all the nations who band together against Israel. The Mashiach enters that abode, lifts up his eyes and beholds the Fathers (Patriarchs) visiting the ruins of God's Sanctuary. He perceives mother Rachel, with tears upon her face; the Holy One, blessed be He, tries to comfort her, but she refuses to be comforted. Then the Mashiach lifts up his voice and weeps, and the whole Garden of Eden quakes, and all the righteous and saints who are there break out in crying and lamentation with him. When the crying and weeping resound for the second time, the whole firmament above the Garden begins to shake, and the cry echoes from five hundred myriads of supernal hosts, until it reaches the highest Throne. Then... the Holy One swears to them to destroy the wicked kingdom (Rome) by the hand of the Mashiach, to avenge Israel, and to give her all the good things which he has promised her... The Mashiach, however, is hidden again in the same place as before.”

The Messiah to Provide Atonement

[Pesikta Rabbati, Piska 36.1; Zohar II. 212a]

"The Holy One, blessed be He, will tell him (the Messiah) in detail what will befall him... their sins will cause you to bend down as under a yoke of iron and make you like a calf whose eyes grow dim with suffering and will choke your spirit as with a yoke, and because of their sins your tongue will cleave to the roof of your mouth. Are you willing to endure such things?... The Messiah will say: ‘Master of the universe with joy in my soul and gladness in my heart I take this suffering upon myself provided that not one person in Israel shall perish, so that not only those who are alive be saved in my days, but also those who are dead, who died from the days of Adam up to the time of redemption.’"