In this week’s parasha, Vayechi, Jacob relays his deathbed blessings and prophecies to his children. When blessing his son Dan, he says “I hope for Your salvation, Hashem!” (Genesis 49:18) The Midrash explains that Jacob foresaw the future Samson, of Dan’s tribe, who was a potential messiah in his generation, and got excited that the Redemption would finally come (Beresheet Rabbah 98:14). He then saw Samson die, and exclaimed, “Alas, this one, too, has died—I hope for Your salvation, Hashem!” Jacob looked far into the future and saw all the many potential messiahs that would attempt to redeem Israel, but ultimately fail. Samson was perhaps the closest to accomplishing the task, but then Jacob saw that “this one, too, has died.”
Over the past three millennia, Israel has seen a fair share of potential messiahs arise, some legitimate (but failing) and some entirely false. Jewish tradition holds that there is a potential messiah in each generation, and if the generation merits it, he would immediately come. The identity of some of these potential messiahs we know of, for our Sages have told us clearly who they are. These are the ones that actually revealed themselves in some capacity, but were unable to complete the task. The Rambam (Rabbi Moshe ben Maimon, 1135-1204) might refer to these potential messiahs as being b’chezkat Mashiach, the “presumptive messiah”, but if they are unable to fulfil all the tasks that Mashiach must, whether because they died too early or otherwise, then we can be certain that they are not the messiah. It is worth reading the Rambam’s words directly (Mishneh Torah, Melachim u’Milchamot, ch. 11):
If a king will arise from the House of David who diligently contemplates the Torah and observes its mitzvot as prescribed by the Written Law and the Oral Law as did David, his ancestor, and will compel all of Israel to walk in (the way of the Torah) and rectify the breaches in its observance, and fight the wars of God, we may, with assurance, consider him Mashiach [בחזקת שהוא משיח].
If he succeeds in the above, builds the Temple in its place, and gathers the dispersed of Israel, he is definitely the Mashiach [הרי זה משיח בודאי]. He will then improve the entire world, motivating all the nations to serve God together, as Zephaniah 3:9 states: “I will transform the peoples to a purer language that they all will call upon the name of God and serve Him with one purpose.”
If he did not succeed to this degree, or was killed, he surely is not the redeemer promised by the Torah. Rather, he should be considered as all the other proper and complete kings of the Davidic dynasty who died. God caused him to arise only to test the many, as Daniel 11:35 states: “And some of the wise men will stumble, to try them, to refine, and to clarify until the appointed time, because the set time is in the future.”
Jesus of Nazareth, who aspired to be the Mashiach, and was executed by the court, was also alluded to in Daniel’s prophecies, as 11:14 states: “The vulgar among your people shall exalt themselves in an attempt to fulfill the vision, but they shall stumble.”
Can there be a greater stumbling block than Christianity? All the prophets spoke of Mashiach as the redeemer of Israel and their saviour who would gather their dispersed and strengthen their observance of the mitzvot. In contrast, Christianity caused the Jews to be slain by the sword, their remnants to be scattered and humbled, the Torah to be altered, and the majority of the world to err and serve a god other than the Lord.
Nevertheless, the intent of the Creator of the world is not within the power of man to comprehend, for His ways are not our ways, nor are His thoughts, our thoughts. Ultimately, all the deeds of Jesus of Nazareth and that Ishmaelite who arose after him [ie. Mohammed] will only serve to prepare the way for Mashiach’s coming and the improvement of the entire world, motivating the nations to serve God together…
How will this come about? The entire world has already become filled with the mention of Mashiach, Torah, and mitzvot. These matters have been spread to the furthermost islands to many stubborn-hearted nations. They discuss these matters and the mitzvot of the Torah, saying: “These mitzvot were true, but were already negated in the present age and are not applicable for all time.” Others say: “Implied in the mitzvot are hidden concepts that cannot be understood simply. The Mashiach has already come and revealed those hidden truths.”
When the true Messianic king will arise and prove successful, his position becoming exalted and uplifted, they will all return and realize that their ancestors endowed them with a false heritage and their prophets and ancestors caused them to err.
The Rambam gives us much to ponder in these words. He explains the distinction between a true, righteous, potential messiah, who might do a great deal of good but unfortunately fail, versus a false messiah who causes Israel to go astray. The latter is a test sent by the God, as the Torah itself states that occasionally a false prophet will arise to make Israel go astray, and God warns us that “you shall not listen to the words of that prophet, or unto that dreamer of dreams; for the Lord, your God, is testing you, to know whether you love the Lord, your God, with all your heart and with all your soul.” (Deuteronomy 13:4)
The Four Saviours
When we take a look back through Jewish history we find a number of people who claimed, or were proclaimed, to be the messiah, some false and some failed. While there have been dozens (if not hundreds) of such figures, we see that only 15 actually had some kind of significant following, or left an indelible mark on Judaism. I believe these 15 were alluded to by the prophet Micah, who said: “… Then shall we raise against him seven shepherds, and eight princes of men.” (Micah 5:4) The Midrash (Beresheet Rabbah 14:1) comments on this perplexing verse:
There is a great debate with regards to how many messiahs there will be. Some say there will be seven, as it is said “then shall we raise against him seven shepherds…” And some say there will be eight, as it is said, “and eight princes of men.” And it is neither of these, but actually four, as it is said, “And the Lord showed me four craftsmen…” (Zechariah 2:3)
And David came to explain who these four craftsmen are [in Psalms 60:9 and 108:9, where God declares: “Gilead is mine, Menashe is mine; Ephraim also is the defence of my head; Judah is my sceptre”]: “Gilead is mine” refers to Elijah, who is from the land of Gilead; “Menashe is mine” refers to the messiah who comes from the tribe of Menashe… “Ephraim is the defence of my head” refers to the Warrior Messiah who comes from Ephraim… “Judah is my sceptre” refers to the Great Redeemer, who is a descendant of David.
The Midrash rejects the notion that there are seven or eight saviours, based on the prophet Micah, and sides with the prophet Zechariah who says there will be four messianic figures. The Talmud agrees, and says that four figures will come at the End of Days: “Mashiach ben David, Mashiach ben Yosef, Eliyahu, and the Righteous Priest” (Sukkah 52b). These clearly parallel the four of the Midrash above (“Mashiach ben Yosef” being “Ephraim”), except that the Sages of the Talmud have “Righteous Priest” instead of the messiah from Menashe. They are nonetheless referring to the same person. When the time comes, we will see four messianic figures:
First comes Elijah. His role is to announce the End of Days and to inspire people to repent, as the prophet Malachi says (3:23-24). It is Elijah, as a prophet, who will confirm the identity of Mashiach and actually anoint him, since the Torah requires that a valid prophet anoint a king of Israel. (Mashiach literally means “the anointed one”.) Then there’s Mashiach ben Yosef, the “Warrior Messiah”, to fight the great wars of the End of Days. After him comes Mashiach ben David, the rightful heir to the throne. It appears the Righteous Priest is the one who will serve as the first Kohen Gadol in the Third Temple, and will have an important role to play in the process of Redemption. These are the four “saviours” of End Times, and this is the meaning of the prophet Ovadia’s statement: “And saviours will arise upon Mount Zion…” (Ovadiah 1:21) The prophet says saviours in the plural, not saviour in the singular, because there isn’t just one messianic figure, but four saviours working together.
If this is the case, what was Micah referring to in his prophecy of seven or eight saviours? We cannot say that Micah is wrong, for he is a holy prophet in his own right. Rather, when we read that verse in its context, we find that God is not speaking about the Final Redemption at all. On the contrary, two verses later we see that “the remnant of Jacob will be in the midst of many people… and there will be none to save them” (Micah 5:7). It seems that the leaders that Micah is speaking of are the false and failed messiahs, who promise the redemption but are unable to deliver, and Jacob remains “in the midst of many people” with none to save them! Fittingly, in Jewish history we see 15 such potential messiahs. Seven of these—possibly corresponding to Micah’s seven “shepherds”—we know of for sure because our Sages already told us about them. The remaining eight—corresponding to the “princes of men” we learn of from the pages of history. Who were these people?
The first legitimate, potential messiah was Samson, as we learn from this week’s parasha. He was a righteous judge and teacher, defeated the enemies of Israel, and brought peace to the land, but did not build a Temple or establish a lasting monarchy. The next one after him was King David. David similarly defeated Israel’s enemies and brought peace, and went one step further in establishing a monarchy and setting the foundations for the Temple. The Talmud (Sanhedrin 94a) tells us explicitly that David was a potential messiah, and in the same passage reveals the identity of another candidate:
The Holy One, blessed be He, wished to appoint Hezekiah as the Messiah, and Sennacherib as Gog and Magog; whereupon the Attribute of Justice said before the Holy One, blessed be He: “Master of the Universe! If You did not make David the Messiah, who uttered so many hymns and psalms before You, will You appoint Hezekiah as such, who did not sing for You in spite of all these miracles which You have done for him? Therefore it was closed…
God was ready to reveal Hezekiah as Mashiach, but the angels protested. After all, David was greater and was not revealed as Mashiach, so how could Hezekiah be? We see from this that both David and Hezekiah were potential messiahs of their generations.
Between them arose another potential messiah: King Solomon. He was literally a ben David, presided over an era of complete peace, and was the one who built the First Temple. Were it not for his many wives that led him astray, he would have undoubtedly fulfilled the role of Mashiach.
When Solomon’s Temple was destroyed four centuries later the Jews were exiled to Babylon, and there lived the prophet Daniel. He was the leader of the exiled Jews, and was well-respected in the Babylonian Court. The Talmud (Sanhedrin 98b) tells us that he, too, was a potential messiah. In fact, the Sages here are debating whether Mashiach must be a currently-living person, or if it could be a historical figure who returns from the grave. If the latter is possible, the Talmud concludes that it would be Daniel, “the most desirable man”. It seems he had the potential to return the Jews to their Holy Land and to rebuild the Temple. Instead, it would be another man who set out to accomplish that goal.
This other man is the little-known Zerubbabel, the Persian-appointed governor of Judah following the fall of Babylon. Zerubbabel, a descendent of King David, led the first group of 42,360 Jews back to Israel from Babylon, and started the rebuilding of the Temple. In the Books of Haggai and Zechariah, we are told how God had chosen Zerubbabel to be the messiah, together with Joshua the Priest (who would fill the role of “Righteous Priest”). Unfortunately, for reasons unknown, Zerubbabel failed to fulfil the ultimate goal, though he did begin the process of the ingathering of the exiles and the rebuilding of the Temple (see Ezra 3:8).
There is one more potential messiah that the Sages tell us about: Shimon bar Kochva. In 132 CE, Bar Kochva started a rebellion against the Romans, and was initially hugely successful. He was able to push the Romans out of Jerusalem, reclaim the Temple Mount, and even start rebuilding the Temple! He had everyone convinced that the End was near, and the great Rabbi Akiva declared him to be the presumptive messiah. Sadly, Bar Kochva’s power got to his head and he became a cruel dictator. The Talmud (Yerushalmi, Ta’anit 24b) says that the last straw was when he killed his own uncle, Rabbi Elazar haMuda’i. At that point, a Heavenly Voice declared the end of Bar Kochva, “son of a star”, henceforth to be called Bar Koziva, “son of a lie”.
The above seven were righteous leaders who, although unable to realize the role of Mashiach, nonetheless had a tremendous positive impact on Judaism. Samson brought peace to the Holy Land and set the stage for the Jewish monarchy. David made Jerusalem the eternal capital of Israel and composed the invaluable Psalms, which still make up the bulk of our prayers. Solomon built the First Temple and composed another three books of the Tanakh. Hezekiah ensured the survival of the tribe of Judah while the rest of Israel was destroyed and exiled—ultimately giving rise to “Jews”, ie. Judahites. Daniel kept Judaism alive in exile and wrote an important book of prophecies. Zerubbabel restored the Jews to Israel and began the construction of the Second Temple. Bar Kochva nearly succeeded in defeating Rome, and out of his failure came out the necessity to compose the Mishnah, which led to the Talmud, and all of Judaism as we know it.
David didn’t make it because he had too much blood on his hands (I Chronicles 22:8), Solomon because of his many wives (I Kings 11:4-6), and Hezekiah because he lacked gratitude (Sanhedrin 94a). It seems Samson failed because of his hubris (Judges 15:16-18), or because he married Philistine women, while Bar Kochva became a murderous dictator (TY, Ta’anit 24b). Of the others we are not certain.
There are another seven notable Jewish “messianic” figures. Although each of them started a mass movement of some sort, unlike the figures above their actions did not lead to any positive development for Israel or Judaism, and in some cases led to Israel’s great detriment. Some of these were righteous, some were not; some had good intentions, and some didn’t; yet all failed at the end.
The first is undoubtedly the most famous, and was already described for us by the Rambam cited above: Jesus. There isn’t much we can say about him for certain, and whether he ever even intended to start a new religion (as certain passages in the New Testament, such as Matthew ch. 5 and ch. 15 imply), but the result of his activity was devastating for Israel. Just forty years after his death, the Second Temple was destroyed and the Jews exiled yet again. Although a Christian would argue otherwise, one might easily make the connection that the rise of the “Christian” Jewish sect was the final straw for God, and sealed the decree for the Temple’s destruction. (The Talmud affirms that God did not decree the destruction until the Jews of Jerusalem had split into a whopping 24 bickering factions! See Yerushalmi, Sanhedrin 10:5.) The Christian world would go on to oppress the Jews for two millennia—all in the name of Jesus, ironically a Jew himself!
Six centuries later lived a man named Nehemiah ben Hushiel. Little is known of his origins. What historical records do affirm is that in the year 614 CE, he allied himself with the Persian Sassanian forces and went to war against the Byzantines, capturing Jerusalem and being appointed its governor. He opened up a synagogue on the Temple Mount and began planning the rebuilding of the Temple. His rule didn’t last long, for the Christians revolted several months later. It isn’t clear whether Nehemiah was killed then, or several years after when the Persians switched their allegiance to the Christian side. Whatever the case, within a decade Mohammed would conquer Arabia, and his successors would destroy the Persian Empire, take over Jerusalem, and build the Dome of the Rock.
Despite this, Nehemiah’s name still survives with messianic overtones in a number of Medieval Jewish texts. Sefer Zerubbabel, which was probably written around the time of Nehemiah’s conquest, links him with the Biblical Zerubbabel, and labels him Mashiach ben Yosef. A couple of other texts from that time period, some falsely attributed to Rabbi Shimon bar Yochai to give them legitimacy (and likely used as propaganda), also mention Nehemiah as messiah.
Persian Warriors, and the Pope’s Messiahs
About one hundred and fifty years later lived another Persian Jew with messianic aspirations. This was Is’hak al-Isfahani, also known as Ovadiah, and better known as Abu Isa. He led a revolt against the Arab Caliph Al Mansur, and actually managed a victory before being crushed. He claimed to be a prophet, supposedly sent to usher in the Messianic Age. Though he did not state he was the messiah, he styled himself as an Eliyahu figure, or perhaps the warrior Mashiach ben Yosef. His disciple, Yudghan (Yehuda), aka. Al-Ra’i (“the Shepherd”), did declare himself Mashiach ben David. In familiar fashion, when he was killed his followers ended up forming a new sect called the Yudghanites, who awaited his imminent return.
While Abu Isa and Yudghan were religious Jews, they nonetheless instituted some changes. In some ways they were stricter, for example, occasionally following the Mishnaic rulings of Shammai (as opposed to the more lenient Hillel). They avoided meat and alcohol, and added several extra prayer services throughout the day. At the same time, they seem to have accepted Jesus and Mohammad as valid prophets to the non-Jews. They softened the rules of Shabbat and annulled a number of mitzvot. Intriguingly, some scholars believe Abu Isa and the Yudghanites influenced the development of Shi’ite Islam, which was emerging around the same time period. Others believe they may have similarly influenced the development of Karaite Judaism, or that the Yudghanites eventually fused with the Karaite movement.
A few hundred years later another Persian Jewish false messiah appears, named Menachem ben Sulayman. He was a very popular leader in the city of Amadiya, calling himself David Alroy, “the Shepherd” (or possibly al-Ruhi, “the inspired one”). When the Muslim rulers imposed heavy taxes on the Jews, Alroy started an armed rebellion. The Jews of neighbouring cities joined him, and he found some success, taking advantage of an already-weakened Muslim caliphate. At this point, he thought he could declare himself the messiah, and begin leading the Jews to their Promised Land. It wasn’t too long before Alroy was assassinated and his rebellion suppressed. The Jews were punished severely for this escapade. Once again, his devoted followers continued to believe in his return from the dead, and formed a sect referred to as the Menachemites.
Switching over to Europe, in the 16th century there was the German Jew Asher Lämmlein. He appeared near Venice in 1502 and promised the Redemption within a year if the people repented. So eloquent and charismatic was he that he drew a large Christian following, too. His disciples spread out across Europe to spread the message and, amazingly, 1502 was declared in Europe as the “Year of Penance”. Many Jews started to sell everything they had to prepare for their journey to Jerusalem. And then, just as suddenly, Lämmlein mysteriously disappeared. Sadly, a multitude of Jews were so dejected that they converted to Christianity. Among those were Victor von Carben and Johannes Pfefferkorn, Jews who had become Catholic priests bent on destroying Judaism once and for all. They went on to cause the Jewish communities of their day tremendous harm.
The next messianic pair was David Reubeni and Shlomo Molcho. Like others, they operated as a Mashiach ben Yosef/Mashiach ben David combo. Reubeni claimed to come from the hidden Jewish Kingdom of Khaybar, where the Lost Tribes of Israel prospered. He managed to convince several European monarchs, as well as the Pope, that Khaybar had a vast army ready to conquer Jerusalem from the Muslims. The Portuguese king promised him eight ships and 4000 cannons to help in the war. However, the king soon feared that the Sephardic crypto-Jews of Portugal would join Reubeni in a rebellion, and had Reubeni expelled.
Reubeni continued to preach, and inspired a convert named Shlomo Molcho, born Diego Pires. The two convinced many naïve souls including, it seems, Pope Clement VIII (1478-1534). Unfortunately for them, the Pope was in a feud with the Spanish King Charles V (1500-1558), who had the two arrested. Reubeni died in prison, while Molcho was burned at the stake in 1531. He predicted that the Redemption would come in 1540. He was wrong. (To read more about their fascinating story, and the impact they had on the study of Kabbalah, see Rabbi Gavin Michal’s piece here.)
Then came the most infamous Jewish failed messiah, Shabbatai Tzvi (1626-1676). Little needs to be said of this man, and we have written of his actions before. More than anyone else, he had nearly the entire Jewish world convinced that he was the messiah. He would end up converting to Islam under pressure from the Ottoman sultan. His followers continued to believe in him, after his conversion and long after his death, developing a new religion completely distinct from Judaism referred to as Sabbateanism. A small number of their descendants still live in Turkey today, where they are known as the Donmeh. Sabbateanism had a massively negative effect on Judaism, as history has proven. (For more on the Shabbatai Tzvi affair and its side-effects, see the works of Gershom Scholem.)
It is important to mention again that there have been other false messiahs in history, but they have been excluded from the present discussion because they found very little success. For example, there was the case of Rabbi Abraham Abulafia, the kabbalist who declared himself the messiah in Sicily. He was immediately condemned by other rabbis, and failed to generate any kind of movement. There were also a number of messianic claimants in Yemen. Most notable were Shukr Kuhayl, followed by Yehuda ben Shalom, who considered himself a reincarnation of Shukr Kuhayl. While popular in their communities—even among some Muslim Arabs—they were essentially unknown outside of Yemen.
There have also been other potential messiahs. As mentioned previously, Jewish tradition affirms that each generation has someone who is truly worthy of being Mashiach. One example comes from Rabbi Chaim Vital (1542-1620), who writes that his master, the Arizal (Rabbi Isaac Luria, 1534-1572), revealed to him that the two of them were the Mashiach ben David and Mashiach ben Yosef, respectively, of the time. They did not publicly reveal this, or act on it in any way. It appears they recognized their generation was not quite ready. This brings us to the most recent worthy candidate, in our own generation.
No discussion of messianic figures would be complete without the Lubavitcher Rebbe. It is very important to affirm, lehavdil, that the Rebbe was not a false messiah like the previously mentioned individuals. The Rebbe, Rabbi Menachem Mendel Schneerson (1902-1994), was undoubtedly a righteous man with the purest of intentions, and a most-impressive list of achievements. He certainly revolutionized Judaism—for the better—and had a tremendous impact all over the world, playing a central role in the baal teshuva movement, and the spread of the Torah to the farthest corners of the globe. He inspired both Jews and non-Jews alike, and to him we owe much. It therefore isn’t surprising that there are still a great many people within Chabad-Lubavitch (though not all) that believe him to be the messiah, despite his passing over two decades ago. This is a troubling development, and will hopefully fade away, although there are frightening signs that suggest the opposite. (See ‘Is the Lubavitcher Rebbe Mashiach?’)
It is much too early to tell what will happen with the messianic faction inside Chabad. Will they simply disappear as time goes on, like the Yudghanites and the Menachemites? Will they separate completely and evolve into their own cult, like the Shabbateans? Or perhaps, considering their global reach and passionate activity, they will become like the Christians, with billions of followers endlessly awaiting the return of their messiah? Time will tell.
In the meantime, we continue to await the Final Redemption, and the appearance of those four true messianic figures, as agreed upon by the Tanakh, the Talmud, and the Midrash, and as our Sages taught long ago: Eliyahu, the Prophet; the Righteous Priest; the Warrior, Mashiach ben Yosef; and the King, Mashiach ben David. May we merit to greet them soon.