Editing Melech HaMashiach (section)

=== 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.