Judaism’s Best Kept Secret: The Messiah Son of Joseph

For centuries, the concept of the Messiah in Judaism has been closely associated with the triumphant figure of Messiah ben David, a descendant of King David destined to usher in an era of redemption and peace. However, there exists another, lesser-known figure in Jewish tradition that has been quietly woven into the fabric of biblical prophecy and rabbinic literature: Messiah ben Yosef, the Messiah son of Joseph. Often overlooked or deliberately obscured, this figure represents one of Judaism’s most profound and enigmatic secrets—a messianic figure who suffers, dies, and rises again to atone for the sins of Israel. In this blog, we dive into the origins, significance, and mystery of Messiah ben Yosef, drawing from ancient texts, rabbinic insights, and the groundbreaking research of Dr. David Mitchell, as shared in a recent podcast episode of The Case for Messiah.

The Origins of Messiah ben Yosef

The idea of Messiah ben Yosef is not a late invention or a reaction to Christian claims, as some scholars have suggested. Instead, it is deeply rooted in the Hebrew Bible itself, with key references appearing in texts like Genesis 49:24 and Deuteronomy 33:17. Dr. Mitchell, a leading scholar of the Psalms, points to Deuteronomy 33:17 as a foundational passage for this messianic figure. In this verse, Moses prophesies about the tribe of Joseph, describing a figure symbolized by two types of oxen: the shor (a domesticated ox, destined for sacrificial death) and the re’em (a wild, majestic ox, symbolizing strength and conquest).

The shor represents the humble, suffering Messiah who is “born under sentence of a violent sacrificial death,” as Dr. Mitchell explains, citing Numbers 18:17, which mandates that the firstborn ox be offered as a sacrifice. Yet, this same figure transforms into the re’em, a conquering hero crowned with glory. This duality—suffering followed by triumph—mirrors the life of Joseph himself, who endured slavery and imprisonment before rising to rule Egypt. According to Dr. Mitchell, this passage prophesies a messianic figure from the tribe of Joseph who will die as a sacrifice, atone for Israel’s sins, and rise to glory.

A Biblical Narrative, Not a Rabbinic Invention

Contrary to the assumption that Messiah ben Yosef is a post-Christian rabbinic response to the claims of Jesus, Dr. Mitchell argues that this figure predates Christianity. He points to Zechariah 12:10, where a shepherd-king is “pierced through” and mourned by those who pierced him, leading to repentance and cleansing from sin. This passage, along with others in Obadiah, Micah, Habakkuk, and Isaiah 52–53 (the Suffering Servant), aligns with the profile of Messiah ben Yosef as a figure who suffers and dies to atone for Israel’s sins.

Pre-Christian Jewish texts, such as the Joseph Apocryphon (4Q372) from the Dead Sea Scrolls, dated 200–300 years before Jesus, further confirm this belief. This Samaritan text describes a figure named Joseph who dies at the hands of enemies, cries out to God, and declares, “I will arise again to do righteousness and the will of God.” Similarly, the Testament of Benjamin and the Animal Apocalypse of Enoch depict a Josephite figure who dies as a sacrificial lamb for the sins of the world, only to be transformed into a triumphant leader.

The Rabbinic Tradition: Hidden in Plain Sight

While Messiah ben Yosef is firmly grounded in scripture, he also appears extensively in rabbinic literature, from the Talmud to the Targums, Midrashim, and mystical texts like the Zohar. In Pesikta Rabbati 37, the Patriarchs address Messiah ben Ephraim (another name for Messiah ben Yosef), declaring, “You bore sins on our behalf and awful sufferings… for Israel’s sake, you sat in darkness and gloom.” This passage explicitly describes a messiah who suffers vicariously to atone for Israel’s sins, countering claims by some modern scholars that Messiah ben Yosef does not fulfill an atoning role.

In Talmud Sukkah 52a, Rabbi Dosa ben Harkinas and other rabbis debate Zechariah 12, concluding that the mourning described is for Messiah ben Yosef who was slain, and that his death leads to the destruction of the evil inclination (yetzer hara). This suggests that his sacrificial death has cosmic implications, undoing the power of evil itself.

Yet, despite his prominence, Messiah ben Yosef was often kept under wraps by rabbinic authorities. At the Barcelona Disputation in the 13th century, the great Jewish scholar Ramban (Nachmanides) avoided discussing Messiah ben Yosef when pressed by a Christian opponent about a dying messiah. Why? As Dr. Mitchell explains, the rabbis faced a dilemma: if Messiah ben Yosef was a pre-Christian concept, why did the Jewish community not recognize Jesus as fulfilling this role? If it was a post-Christian invention, why create a figure so strikingly similar to the one they rejected? To avoid these difficult questions, Messiah ben Yosef was often downplayed or concealed, making him, in Dr. Mitchell’s words, “Judaism’s best kept secret.”

The Profile of Messiah ben Yosef

According to both biblical and rabbinic sources, Messiah ben Yosef has a distinct profile:

• Origin: He comes from Galilee, a region associated with the tribe of Joseph.

• Mission: He dies outside the gates of Jerusalem, pierced by ruthless foes.

• Purpose: His death atones for the sins of Israel, abolishing the power of evil and death itself.

• Resurrection: He rises again, transforming from a sacrificial shor to a conquering re’em.

• Consequence: His death leads to Israel’s scattering among the nations, setting the stage for ultimate redemption.

This narrative, rooted in scripture and echoed in Jewish tradition, challenges the notion that a suffering, atoning messiah is a uniquely Christian concept. Instead, it reveals a deeply Jewish hope that has been present for millennia.

Why It Matters Today

The discovery of Messiah ben Yosef as a biblical and pre-Christian figure invites us to reconsider the messianic expectations of the Hebrew Bible and Jewish tradition. It bridges a gap between Jewish and Christian understandings of the Messiah, showing that the idea of a suffering, atoning figure is not foreign to Judaism but integral to it. As Dr. Mitchell notes, the rabbis’ reluctance to publicize Messiah ben Yosef stems from the profound questions his existence raises—questions that remain relevant for dialogue and reflection today.

For those exploring the roots of their faith, whether Jewish or Christian, Messiah ben Yosef offers a powerful lens through which to view the Hebrew Bible’s messianic promises. His story is one of sacrifice, redemption, and ultimate victory, embodying the hope that even in suffering, there is a path to glory.

To learn more about Messiah ben Yosef and Dr. David Mitchell’s research, check out his book on the Psalms and the podcast episode of The Case for Messiah. This hidden figure, long kept secret, is a testament to the richness and complexity of Jewish messianic hope—a hope that continues to inspire and challenge us today.

Judaism’s Best Kept Secret: The Messiah Son of Joseph© 2025 byGeorge Bakalovis licensed underCC BY-NC-ND 4.0