Chezkat Mashiach

Chezkat Mashiach (presumed Mashiach) is a definition in the Rambam's Mishneh Torah for Mashiach during galut at the beginning of his revelation, before he redeems Israel.

Definition

Generally, there are three periods for Melech HaMashiach: Before his revelation - worthy to be Mashiach. Beginning of his revelation - presumed Mashiach (Chezkat Mashiach). After the revelation - definite Mashiach (Mashiach Vadai).

The Rambam in his sefer defines the two stages of his revelation—presumed Mashiach and definite Mashiach—with clear definitions and distinguishes between them. This is how he defines being presumed Mashiach:

"And if a king will arise from the House of David who delves in Torah and is occupied with mitzvot like David his father, according to the Written and Oral Torah, and he compels all Israel to walk in it and strengthen its breaches, and he fights the wars of Hashem—this one is presumed to be Mashiach." — Rambam, Hilchot Melachim Chapter 11, Halacha 4.

This means that during this time, his actions are not the actions of Mashiach to redeem Israel, but rather during this period he is primarily establishing his kingship.

'Chezkat Mashiach' is identified with his kingship over Am Yisrael and his actions to strengthen and fortify religion in the observance of Torah and mitzvot by Am Yisrael and his war with the nations. This is the first part of 'his revelation to all through his actions,' which prove to us already during galut that he is the Mashiach chosen by HaKadosh Baruch Hu.

Simanei Chezkat Mashiach (Signs of the Presumed Mashiach)

Yaamod Melech MiBeit David (A King from the House of David Will Arise)

The beginning of his revelation will be that he will arise as a king over Israel, meaning that while still in the time of galut, Melech HaMashiach will arise and be king over the people (only that he will not be over all of Israel, since this will be before the ingathering of exiles). However, his kingship will not be through a prophet and Sanhedrin, and therefore he will not yet have the full status of king. Although generally he must have the status of king because his being king is a prerequisite for all his other actions as presumed Mashiach (for the war against Amalek is part of the signs of presumed Mashiach and must be conducted by a king).

The beginning of his revelation is that he "stands as king." And even though this is before his other actions in compelling the people, in wars, and certainly before the redemption itself which he will accomplish as definite Mashiach, specifically in this ("he will arise as king") the depth of Mashiach's essence is revealed.

The explanation for this is: The innovation and virtue of Mashiach is one with his very essence—his virtues are not additions to his essential existence but are within himself. Similar to his kingship which will be in a most elevated manner, it is not that through the nullification of the people and his leadership that his kingship is created, but rather he is "essentially a king"—his exaltedness is intrinsic and does not depend on or result from actions.

The reason for this is: because all his virtues stem from his neshamah, which is at the level of Yechidah, and therefore his kingship is a "result" of his neshamah at the level of Yechidah, whose characteristic is not that it elevates itself above all levels, but that it is "inherently separate" from other levels and from the outset its very essence is distinct from them and not in their category at all. Therefore, his kingship is also in his very essence, for he is inherently exalted and elevated above all the people.

Therefore, in his kingship that is revealed through his actions, the depth of his kingship is not revealed (since this only reveals the kingship from the perspective of actions), and specifically in his "standing as king"—before the actions—his essential kingship is revealed. And through this revelation, his subsequent actions are meant to draw this aspect into the world.

This level is called the aviro (spirit) of Melech HaMashiach, which is the very essence of Mashiach. And it is above the oro (light) of Mashiach, which refers to the revelation (light) of Mashiach through his actions.

Immersed in Torah and Engaged in Mitzvot Like David His Father

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And He Will Compel All of Israel to Follow It and Strengthen Its Foundation

With the term "compel," the Rambam did not intend to express coercion by force, but rather the main point is the action—that he will influence all the people to fulfill the Torah, and not necessarily that it will be done by him directly; it could be through his emissaries. This action of Mashiach will be through battle and determination without being affected by the free spirit blowing in the world, since he will recognize only the divine truth that was transmitted by the Holy One, blessed be He, in Torah and mitzvot, and he will forcefully prove that everything opposite to it is contrary to justice and righteousness.

The compelling of all Israel is a correction for the matter of the destruction, because one of the reasons for the destruction was that the leaders did not rebuke the sinners.

And He Will Fight the Wars of Hashem

These wars will be physical wars against the enemies of Israel. However, it is possible that they will occur in a peaceful manner, and in a miraculous way through speech alone, as it is said about Mashiach: "He will strike the earth with the rod of his mouth, and with the breath of his lips he will slay the wicked." For example: They say to Mashiach: A certain country has rebelled against you! He says: Let locusts come and consume it—and not through an army.

Among his wars will also be the wars to cut off the seed of Amalek, as Mashiach will clarify who is the seed of Amalek and fight with them and cut them off. And after he brings peace in the world from all enemies, the next stage will arrive—certain Mashiach—he will build the Holy Temple and gather the dispersed of Israel. The spiritual aspect of Mashiach's war against Amalek in divine service is the spiritual battle of the Jewish people at the end of the time of exile. This war is against the coldness that the klipah of Amalek tries to instill in Jews, from which stems the claim that involvement in worldly matters should be with consideration for the world and nature.

In the year 5752 (1992), the Rebbe said: "Mashiach has already begun these wars, and in several matters he is already victorious."

See Also

• King Mashiach
• The Kingship of King Mashiach
• The Rebbe as King Mashiach

Further Reading

• Pardes Chabad Issue 1, page 45 - The Kingship of King Mashiach during the time of exile and more.
• Rabbi Baruch Oberlander - Kovetz Hearot V'biurim Ohalei Torah 729, page 12 and onward - The Kingship of King Mashiach during the time of exile and more.

External Links

• Home page of the Ruling
• Signs of the Rambam regarding King Mashiach - Video film showing how all these signs have been fulfilled in the Rebbe
• Collection 'The Facts Behind the Ruling', a collection detailing the history and development of the rulings that were signed over the years, defining the Rebbe as King Mashiach