MASHIACH ben YOSEF

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Some "accused" Rav Kook of allegedly declaring that Dr. Herzl was the Messiah. In light of this week's haftarah, it's important to clarify precisely what was said.
Upon the passing of Dr. Herzl, Rav Kook spoke about Mashiach ben Yosef (Ma’amarei HaRe’iyah, p. 94): "As the FOOTSTEPS of Mashiach ben Yosef, the vision of ZIONISM has been revealed in our generation...". Rav Kook clearly built upon the Vilna Gaon (based on Kabbalah), and they certainly align with Herzl’s historic role. As the Gaon taught (Kol HaTor, p. 477): "Anyone who… is worthy of engaging in the actions CHARACTERISTIC of Mashiach ben Yosef—such a person is a spark from the root of the soul of Mashiach ben Yosef." [It's worth publicizing the recent find of Dr. Y. Weiss, "Herzl’s Jewish-Zionist Transformation," HaMa‘ayan [no. 256], Tevet 5786, pp. 61–70, who found in Herzl’s diaries and letters, that he experienced what he understood as DIVINE inspiration to undertake his extensive activity for Zionism.]
Rav Kook emphasizes there that spiritual development is impossible before the national needs are met, like a child whose physical requirements precede his spiritual needs. These domains of materialism were precisely the fields of Joseph the Handsome Provider—as national economist of Egypt. Similarly later, the Kingdom of Israel flourished economically and militarily (although not spiritually!) under the descendants of Ephraim son of Joseph, leaders such as Omri and Ahab.
Rav Sa'adiah Gaon writes explicitly (Emunot ve-De‘ot, VIII, chapter 6) that the slower redemptive path, in which Mashiach ben Yosef precedes Mashiach ben David, is only necessary if we are in a state of "not deserving" (spiritually): "If we do not repent, the events of Mashiach ben Yosef will occur; but if we do repent and those events do not occur, Mashiach ben David will be revealed to us suddenly (supernaturally)".
Perhaps the biggest innovation in the Vilna Gaon’s teaching here, well before secular Zionism, that—unlike Mashiach ben David—Mashiach ben Yosef need not necessarily be a single individual, but may instead represent an historical period of "itaruta de-letata", human initiative towards redemption, "Mashiach ben Yosef resides within the entire House of Israel collectively… among the many activists who engage in the gathering of the exiles, and the like. Whoever merits… to perform actions CHARACTERISTIC of Mashiach ben Yosef, is a spark from the root of the soul of Mashiach ben Yosef."
Just as the Tanachic term "Ephrati" does not necessarily refer to someone biologically descended from Ephraim (see many examples in Pirkei D'R. Eliezer 44), but rather one who acts like Ephraim, so too "Aggagi" (=Haman) does not necessarily indicate biological descent but one who ACTS LIKE Aggag=Amalek (as implied by the Talmud Yerushalmi, Yevamot 2:6, and by R. Chaim Soloveitchik,). Accordingly Mashiach ben Yosef (i.e., Ephraim, son of Yosef) refers to any Jew who follows Ephraim ben Yosef's path: courage in battle (like Joshua), national pride, and the expansion of Jewish settlement in Israel. This precisely matches Bava Batra 123b, that the spiritual "descendants" of Esav ("AGGAGI") will davka fall into the hands of the characteristic "descendants" of Yosef ("EPHRATI").
This especially applies to those who are not particularly religious, similar to most of the biblical Ephratites. Indeed, Yechezkel (ch. 36–37) and Yirmiyahu (31) call Israel "EPHRAIM," when they do NOT DESERVE REDEMPTION, as does the tradition regarding the resurrection of the bones of the Ephratites who did not wait for the appointed end and left Egypt before the messiah/Moshe, but will COME BACK TO LIFE in the final redemption (Chron. I, 7, 20-23 , see Yalkut Shimoni, Chronicles, §177).
The Vilna Gaon even noted that the name "Yosef" shares the gematria of "Tzion"=Zion! This idea also emerges from Kabbalistic traditions that the soul of Nun (Yehoshua's father, from shevet Ephraim), who initiated that premature Ephrati exodus from Egypt, later "reincarnated" as Bar Kochba, and that its ultimate completion will be through Mashiach ben Ephraim (Seder HaDorot, p. 50). They all didn't wait for Mashiach, but attempted to bring him by initiating the return and revival of the army & State of Israel (which in their time was wrong, but will be correct in the final redemption= they will "come back to life" in Yechezkel's positive vision). "He will return posture (pride) and light to the eyes Israel, and no nation will be able to stand before Mashiach ben Yoseph" (Pesikta Rabati 36).
Rav Kook continues by describing the prophetic ideal articulated in our haftarah (Ezekiel 37): namely, the GRAFTING of the tree of Ephraim (physical/nationalistic strength) with the tree of Judah (spiritual depth), combining the virtues of both, into a single harmonious whole.
This explains why Tanakh and most classical sources speak less about Mashiach ben Yosef and the natural, historical process of redemption, and more frequently about Mashiach ben David and a sudden, supernatural redemption. For the ideal and preferred path, according to all opinions, is that of "zachu"—if we all spiritually merit redemption through repentance, then Mashiach ben David will arrive alone, supernaturally.
Given our present spiritual situation, it appears that the VERY REALISTIC scenario, which is ideal for our generation, is to continue first with the ERA of Mashiach ben Yosef, participating with secular nationalist Zionism. Nevertheless, over the past 2 years, there has been a clear spiritual awakening in Israel (35% of those aged 16-35 have become significantly closer to Emuna), and hopefully we should utilize this as a positive advancement towards the more spiritual period of Mashiach ben David (culminating with that actual person, the Mashiach). [For 5 more extensive articles, a source sheet & audio classes of mine on the topic, please Google: Ari Shvat Mashiach ben Yosef].

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