Editing Melech HaMashiach (section)

== Melech HaMoshiach in Sources ==
King Moshiach is one of the most discussed personalities in the Tanach and Talmud throughout Jewish history. Many descriptions and prophecies about his personality, kingship, coming, and revelation are mentioned, from the prophecies of our father Yaakov and Moshe Rabbeinu to the prophecies of the later prophets. The Gemara discusses him and the details of his actions in many places. Even early authorities like the Rambam dedicated an entire chapter in his halachic work to describing Moshiach's personality and mode of revelation, in addition to many letters he wrote on this subject. For hundreds of years, many great Jewish scholars have discussed these descriptions in the Tanach and Gemara, and many books have been written about him.

==== In the Torah ====
The Torah testifies that in the future, Hashem will redeem and gather the Jewish people from exile and return them to their land:<blockquote>"Then Hashem your G-d will bring back your captivity and have mercy upon you, and He will return and gather you from all the nations where Hashem your G-d has scattered you. If your dispersed ones are at the ends of the heavens, from there Hashem your G-d will gather you, and from there He will take you. And Hashem your G-d will bring you to the land that your forefathers possessed, and you will possess it; and He will do good to you and make you more numerous than your forefathers." — Devarim 30:3-5</blockquote>The simple meaning of this verse doesn't specifically indicate that this redemption will be accomplished through Moshiach<ref>See Likkutei Sichos Volume 18, page 272, footnote 16, which states that in the Mishneh Torah of the Rambam (Laws of Kings, Chapter 11, Halacha 1), it is implied that from this verse we also learn this particular detail. And see Likkutei Sichos Volume 34, page 114.</ref>. However, in Moshe Rabbeinu's prophecy in Parshas Balaam<ref>See Likkutei Sichos Volume 18, page 274 in the footnote.</ref>, he prophesied that in the future, a king will arise who will lead the Jewish people and rule over all nations:<blockquote>"I shall see him, but not now, I shall look at him, but it is not near. A star has gone forth from Yaakov, and a staff will arise from Israel, and he will smite the corners of Moab and undermine all the children of Shes. And Edom shall be a possession, and Seir shall be the possession of his enemies, and Israel shall do valiantly." — Bamidbar 24:17-18</blockquote>Our Sages interpreted<ref>See the commentary of Rabbeinu Bachya on the verse, who quotes this in the name of the Midrash. Similarly, the Ramban wrote in Sefer HaGeulah, Gate 1, in the name of our Sages. And see Midrash Aggadah on this verse.</ref> this verse as referring to two meshichim (anointed ones) who will stand for the Jewish people: King David and King Moshiach, with the first part of each phrase prophesying about King David and the second part about King Moshiach<ref>"See Tanchuma Yashan 6. And see Jerusalem Talmud Taanit 4:5. And see Devarim Rabbah 1:17."</ref>. Some commentators interpret the entire verse as a prophecy about King Moshiach. However, others interpret it as entirely about King David. Rashi also interprets these verses about King David, but according to him, the later verse "And one from Yaakov shall rule, and destroy the remnant from the city" is a prophecy about King Moshiach. Some interpret this verse as a prophecy about the future redemption in general, rather than about the personality of King Moshiach.

From this verse, the Rambam concluded in his halachic work Mishneh Torah that one who denies the personality of King Moshiach (despite believing in redemption in general) disputes the words of the Torah and the prophecy of Moshe Rabbeinu and is considered a heretic and an apikores. (However, he also added proof from the verse "Then Hashem your G-d will return your captivity," because the promise of redemption is explicit there, unlike the prophecy in Parshas Balaam which was written in a hint and is expounded in the Oral Torah.)

Another source is found in the Torah:<blockquote>"The scepter shall not depart from Yehudah, nor a lawgiver from between his feet, until Shiloh comes, and to him shall be the obedience of peoples."</blockquote>Most commentators interpret this verse as referring to King Moshiach, who will be a descendant of King David from the tribe of Yehudah.

(However, the Rambam did not cite this verse because his purpose was not to collect all Torah verses, and he chose the verse "I shall see him, but not now, etc." in which the prophecy about Moshiach not only hints at his appearance but also characterizes his personality, role, and actions in leading the people and the nations of the world.)

==== In the Prophets ====
The words of the prophets "are full of this matter" - many verses in their words prophesy the future redemption and its fulfillment through King Moshiach. One of the prominent places where his personality and actions are described is in the prophecy of the prophet Yeshayahu:<blockquote>"And a shoot shall spring forth from the stem of Yishai, and a twig shall sprout from his roots. And the spirit of Hashem shall rest upon him, a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and fear of Hashem. And he shall be animated by the fear of Hashem, and neither with the sight of his eyes shall he judge, nor with the hearing of his ears shall he chastise. And he shall judge the poor with righteousness, and he shall chastise with equity the humble of the earth, and he shall smite the earth with the rod of his mouth and with the breath of his lips he shall put the wicked to death. And righteousness shall be the girdle of his loins, and faith the girdle of his loins... And it shall come to pass on that day, that the root of Yishai, which stands as a banner for peoples, to him shall the nations inquire, and his peace shall be glorious." — Yeshayahu 11:1-5, 10</blockquote>Also in the prophecies of the prophet Yirmiyahu, we find an explicit prophecy about him:<blockquote>"Behold, days are coming, says Hashem, and I will raise up for David a righteous sprout, and he shall reign as king and prosper, and he shall perform judgment and righteousness in the land. In his days, Yehudah shall be saved, and Israel shall dwell safely, and this is his name that he shall be called, Hashem our righteousness." — Yirmiyahu 23:5</blockquote>

=== In the Words of Our Sages ===
In many places in the words of our Sages, descriptions are found regarding Moshiach, his names, his virtues, the time of his coming, and more.

==== Caesar and Vice-Caesar ====
A reference regarding the identification of King Moshiach is found in Tractate Sanhedrin, where Rav Yehudah's opinion is recorded, according to which King Moshiach is not King David, but David will also serve as a prince under King Moshiach:<blockquote>"Rav Yehudah said in the name of Rav: In the future, the Holy One, blessed be He, will establish for them another David, as it is stated: 'And they shall serve Hashem their G-d, and David their king, whom I will raise up for them' (Yirmiyahu 30:9). It does not say 'raised up,' but rather 'I will raise up.' Rav Pappa said to Abaye: But is it not written: 'And David My servant shall be their prince forever'? (Yechezkel 37:25) — [The answer is:] Like Caesar and vice-Caesar."</blockquote>The Rebbe explains that both "Caesar" and "vice-Caesar" are descriptions of King Moshiach himself. The meaning is that in Moshiach's kingdom, there will be completely new, additional qualities compared to King David's kingdom. Because of those special aspects that will be unique to King Moshiach, he is called "Caesar." And because of those aspects in which he "continues" the kingdom of King David, Moshiach is called "vice-Caesar."

==== The Approach of Rabbi Hillel ====
In the Gemara, the approach of the Tanna Rabbi Hillel is brought, who claimed "There is no Moshiach for Israel, for they have already consumed him in the days of Chizkiyahu." The Gemara brings the words of the Amora Rav Yosef, who was very upset by his words and said, "May his Master forgive him" (for saying things that are not so - Rashi's interpretation).

The commentators of the Talmud disagreed in interpreting Rabbi Hillel's words: Rashi explained his words "There is no Moshiach" to mean "rather, the Holy One, blessed be He, will reign Himself and redeem them alone." According to Rashi, Rabbi Hillel did not negate the redemption, but rather claimed that it would not be done through Moshiach. This is not a contradiction to the verses because he claimed that the prophecy about Moshiach was already fulfilled in King Chizkiyahu. Based on this, some have explained Rabbi Hillel's words in a positive way - since Israel merited physical fulfillments in the days of Chizkiyahu, therefore in the time of redemption, the dead will be resurrected and immediately "the glory of Hashem will appear upon them."

However, some of the early authorities explained Rabbi Hillel's words as intending to negate the redemption itself, claiming that they would not merit it at all. There is another opinion on this matter, that it never occurred to Rabbi Hillel that there is no "Moshiach," but rather that the Moshiach who is destined to come will not come by the merit of Israel, because Rabbi Hillel claimed that Israel lost their merits in the time of King Chizkiyahu. And he will come only because the time of redemption will arrive. The Chasam Sofer wrote that one who holds like Hillel is defined as a heretic.

According to halacha, the Rambam ruled that redemption will come through Moshiach, and anyone who does not believe in him or does not await his coming is a heretic and an apikores.