Melech HaMashiach: Difference between revisions

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==== 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. However, in Moshe Rabbeinu's prophecy in Parshas Balaam, 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 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. 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.

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.)

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 ==== 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. However, in Moshe Rabbeinu's prophecy in Parshas Balaam, 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 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. 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.
+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.)