Melech HaMashiach

Melech HaMashiach is the King of Israel who will reign over Israel in the end of days and fulfill the prophecies of the prophets regarding the true and complete Geulah. Melech HaMashiach is a descendant of King David's family, who is worthy in his qualities, wisdom, and righteousness to fulfill the role of Moshaich. When he is chosen by Hashem to be the Moshaich, the soul of Moshaich will be revealed within him, he will reign over Israel, he will compel them to observe Torah and mitzvos, he will fight for the fulfillment of the Creator's will in the world and will rule over all inhabitants of the world, he will build the Third Beis HaMikdash, he will gather the Jews from all over the world to bring them to Eretz Yisroel, he will rectify the world for Divine revelations and will bring all the world's inhabitants to know Hashem in the broadest and deepest manner.

The belief in the coming of Melech HaMashiach is a fundamental belief in Torah; many prophecies were spoken about him. Throughout the generations, the Jewish people have yearned for his coming, and Chazal established several prayers regarding his arrival. Melech HaMashiach is the Lubavitcher Rebbe, and he will reveal himself and redeem Israel in the future. In the summer of 5751 (1991), a psak din was written and signed by rabbis and halachic authorities determining that the Rebbe fits the definitions of Moshaich. Over the years, the number of rabbis who have signed this document has grown to more than three hundred.

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:

"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

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:

"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

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.

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:

"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."

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:

"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

Also in the prophecies of the prophet Yirmiyahu, we find an explicit prophecy about him:

"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

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:

"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."

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.

His Names

The Moshaich is called by the names: Moshaich, "Melech HaMashiach" [King Moshaich], "Mashiach ben David" [ Moshaich son of David], and simply "ben David" [son of David].

Source of the Term Moshaich

The word "Mashiach" comes from the root mem-shin-chet, which means anointing a person with the anointing oil, as an expression of their entry into a high position. Thus in the Torah, the Kohen Gadol (High Priest) is called "HaKohen HaMashiach" (the anointed priest), because he is "the High Priest who was anointed with the holy oil." The Bible also describes the anointing with oil of kings, like Saul, David, and Solomon, and therefore David refers to Saul as "Mashiach Hashem" (the Lord's anointed), and David himself is often called "Mashiach." By extension, the title "Mashiach" is also applied to one sent by Hashem for any purpose, like Cyrus king of Persia: "Thus says Hashem to His anointed, to Cyrus," expressing that his kingdom received heavenly assistance to return the Jewish people to their land and establish the Second Temple. The prophet Isaiah himself was also "anointed" in this sense. The Abarbanel adds that Moshaich is an acronym for: Menachem, Shiloh, Chanina, and Yinon - the main names of Moshaich. The Alter Rebbe said that Moshaich means: 'Mem Siach' (40 conversations); several explanations have been given for this statement.

His Other Names

The name of Moshaich was created before the creation of the world, "and your sign is: Bereishit - first He saw Torah and also the name Yinon." The Midrash relates that he was called by name before he was born, and elsewhere it is written that his name will be renewed in the future. It is also stated that his name is engraved on a precious stone found on the altar and on the Foundation Stone.

Additional names and titles for Moshaich appear in sources: Bar Nafli, Chivra d'Bei Rebbi, Chanina, Yinon, Shiloh, Avi Ad, Eliyahu, Ephraim, Gibbor, David, Zerubavel, Chaim, Chalya, Yeled, Nehira, Nachash, Pele, Tzemach, Tzedek, Yosef Yitzchak, Menachem Mendel.

Level of His Soul

Regarding his level, the Sages expounded on the verse: "Behold, My servant shall prosper; he shall be exalted and lifted up, and shall be very high" - that there are five levels in this exaltation, as he is more exalted than Abraham our father, more lifted up than Moses our teacher, and higher than the ministering angels. "And very (me'od) high" - the letters of Adam - meaning he will be more exalted than Adam. And about his soul, King David said, "He asked life of You, You gave it to him" - meaning his life - his soul, You yourself - the Infinite Essence - gave to him. (Unlike the souls of other righteous individuals, despite their exaltedness, they are not from the light of the Infinite Essence itself but rather from the Sefirot (Chochmah, Malchut, and so forth)).

His high soul level is expressed both in his personality (wisdom), his kingship, his learning, and his influence on the Jewish people.

The Moshaich's aspect is that of "prince of man," which means he is separated from this world, but the King Moshaich will also have the aspect of a "shepherd" which is to influence and teach Torah to Israel.

Root of His Soul Above

Regarding the root of his soul, several ascending levels have been described:

• The root of his soul is from the inner dimension of Atik Yomin - the inner dimension of Keter, and his root is above Chochmah Ila'ah (supernal wisdom), as it is written, "and the spirit of God hovered over the surface of the waters," and the Sages taught: "This is the spirit of King Moshaich," for his spirit is high "above the surface of the waters" - above the level of Chochmah (before its division by the firmament).
• His root is from Hod of Atik, as specifically in the Sefirah of Hod the depth and inner dimension of Atik (Malchut of the Infinite) is revealed.
• Unlike the souls of kings like King David whose roots are in Malchut of Atzilut, the root of his kingship is from Malchut of Adam Kadmon.
• And Moshaich will be a chariot for Malchut of the Infinite Essence itself that precedes the Tzimtzum. He will receive from Chochmah of Malchut of the Infinite (which is above all order of Hishtalshelut - giver and receiver, and therefore through him an equal influence will flow to all of Israel so that "they shall teach no more every man his neighbor... for they shall all know Me").

It is stated that in Moshaich's soul shines the aspect of Adam before he sinned with the Tree of Knowledge, and in the redemption this spiritual illumination will shine for every Jew. However, in many sources it is stated that in truth, a level even higher than that of Adam before the sin will shine in Moshaich (as mentioned above) (which is why ADaM is an acronym for Adam, David, Moshaich in sequence, but about Moshaich it says Me'OD in a different letter order, indicating revelation without limitations).

Yechidah

This chapter is incomplete. Please contribute to Chabadpedia and complete it. There may be more details on the discussion page.

Mashiach's soul is (the highest level among the five levels in every soul), the aspect of the general Yechidah of the Jewish people, which consequently includes all the souls of Israel - from the aspect of 'Yechidah' in the soul of every Jew, and through this power, he has the ability to redeem the entire Jewish people. His soul is a general soul, a spark of which exists in every Jew.

At a deeper level, the essence of Moshaich is the essence of the soul that is even above the level of Yechidah, because even the level of Yechidah is a level and title, and the essence of Moshaich is the essence that is above names and titles. [Clarification needed]

Personality Characteristics

Expanded Article - The Character Traits of Melech HaMoshiach

Physical Characteristics

On the verse "His eyes are red with wine," the 'Targum Yonatan' says: "How beautiful are the eyes of Moshiach" - expressing the beauty of Moshiach's eyes.

His Wisdom

Regarding King Moshiach it is said, "And the spirit of Hashem shall rest upon him, the spirit of wisdom and understanding... the spirit of knowledge and fear of Hashem." The Rambam writes that King Moshiach "will possess wisdom greater than Solomon" (about whom it is said "he was wiser than all men"). The prophet also describes him: "Behold, my servant shall be wise, he shall be exalted and lifted up, and shall be very high."

His level of wisdom is from the level of wisdom in the Infinite Light before the tzimtzum and parsa (unlike Moshe Rabbeinu and King Solomon whose wisdom came from levels after the separation and tzimtzum).

In addition to his greatness in Torah, he is also knowledgeable in other worldly sciences.

His Lineage

King Moshiach has a distinguished lineage. He is from the seed of Yehuda and Tamar, Menashe and Dan. He is a descendant of Nachshon ben Aminadav, Ruth (his grandson's wife), and her people Moab, King David and King Solomon, and Zerubavel son of Shealtiel.

[Due to his lineage from David and Solomon, he will embody two aspects: the aspect of 'David' - kingship, and the aspect of 'Solomon' - peace.]

In Torah literature, there is discussion about whether Moshiach must be from King David's seed through males or females. Later authorities suggest he must be son after son in direct male lineage, though some disagree and believe he could come through female lineage as well.

The Rambam writes that Moshiach must be from the seed of David and from the seed of Solomon, based on the verse (regarding Solomon): "And I will establish his royal throne forever."

There is extensive debate on this question. According to those who maintain Moshiach must be son after son, it is obvious that Moshiach is also from Solomon's seed, since none of David's male descendants remained except Joash, who is from Solomon's line. According to the view that Moshiach can come through female lineage, it's not necessary that Moshiach be from Solomon's seed.

From the Rebbe's words, it appears his conclusion is that Moshiach must be (also) from Solomon's seed.

Humility

One of the outstanding qualities of King Moshiach is humility. Despite being at the height of greatness and learning Torah with the Patriarchs and Moshe Rabbeinu, he will possess complete humility and self-nullification, willing to learn even with simple people. This is also the inner meaning of the description of Moshiach's arrival as "poor and riding on a donkey" - that together with his complete strength and authority, he will possess the quality of humility and self-nullification like one who is poor and rides a donkey.

Kingship

Moshiach is from the seed of King David, and he is among those who have authority during the exile, like Rabbeinu Hakadosh. This is because the quality of kingship is inherent in him, and even before his revelation as King Moshiach, he already possesses the quality of kingship.

Prophecy

Regarding the prophetic level of King Moshiach, the Rambam wrote that the level of the righteous Moshiach will be superior to that of the prophets, except for Moshe Rabbeinu who will be above Moshiach.

But this clearly doesn't contradict the greatness of King Moshiach above all others in his great governance and wisdom - in this, King Moshiach will be greater than everyone, and only in prophetic perception is Moshe greater than King Moshiach.

In contrast, others, including the Rebbe, hold that the level of King Moshiach will exceed even that of Moshe Rabbeinu.

His Leadership

"King" Moshiach

Expanded topic - The Kingship of the King Messiah

From the verses of the Torah and the prophecies of the prophets, we learn that the Messiah will be a king. His kingship is the essence of his existence (to the point that the very existence of Messiah is the exaltation of his kingship and not merely a quality or title that he bears) because according to halacha, the meaning of the coming of Messiah is not only a good destiny, but a time when the eternity of the Torah and its complete fulfillment will be actualized through the restoration of kingship to Israel. His kingship will be at the height of perfection in all areas.

His influence on the divine service of the people will also be beyond measure according to his great stature, therefore the nullification of the people before him will be of the greatest degree and he will also affect even the highest souls with nullification and fear of Heaven.

The Messiah will serve as king already during the time of exile, even before the actual redemption, during the time defined as "presumed Messiah". This kingship will not be established by a court nor by a prophet and also will not be through anointing with oil. Rather, it will be through Israel accepting his kingship upon themselves and becoming his servants.

Builder of the Temple

Expanded topic - The Third Temple

Regarding the building of the Third Temple, there are differing midrashim of our Sages. In various places it is said that it will descend already built from heaven. In other places it is written that it will be built by the Jewish people. The Rambam rules that part of the Messiah's actions (which is also part of the identifying details of who is the Messiah) is building the Temple.

Building the Temple is part of the halachic definitions of the King Messiah because through this he brings completeness in the fulfillment of mitzvos, especially those mitzvos dependent on the Temple building such as sacrifices and the like.

The building of the Temple precedes the ingathering of the exiles.

Gathering the Dispersed of Israel

Expanded topic - Ingathering of the Exiles

The King Messiah will return all the Jewish people from the ends of the earth to their land. Because of this function he is called a "star". This action will specifically take place after the building of the Temple.

The main coming of the Messiah will occur specifically after the ingathering of the exiles because: his main kingship will begin specifically after the ingathering of exiles when the Jewish people are on their land and under his authority, and he will rule over them and the entire world. (And likewise in the essence of kingship, specifically after these actions his essential kingship is revealed). Also, the divine revelations that will shine through him will specifically be after the ingathering of exiles because the content of the ingathering is the completion and perfection of the work of refinements, and when the work is completed, a more elevated revelation will shine through Messiah.

In the parameters of halacha, the ingathering of exiles by the Messiah is the final stage in the coming of the Messiah because his purpose is to bring completeness in the fulfillment of mitzvos (as mentioned above) and through the ingathering of exiles, all mitzvos whose obligation applies only when all Israel is on their land will be fulfilled, such as shemitah and yovel years.

Restorer of Judgments

This section is incomplete. Please contribute to Chabadpedia and complete it. There may be details about this in the discussion page.

The Rambam writes "all the laws will return in his days as they were before" - this will be done by the King Messiah, as the kings of the House of David sit and judge Israel. And it is one of the king's responsibilities to establish justice.

According to the Radbaz, in addition to restoring the laws through his judgments, he will ordain a court and establish the Sanhedrin that will judge all the laws of the Torah including the four death penalties and the like. However, the Rebbe notes that from the Rambam's commentary on the Mishnah, it appears that the renewal of the Sanhedrin will be before the coming of the Messiah.

"Rabbi" - Teacher of Torah

Expanded topic - Moshiach's Torah - Torosoh Shel Moshiach

In addition to being a "king," the Messiah will also be a rabbi who will teach Torah to all the Jewish people, as the Rambam states:

"That king who will arise from the seed of David will be wiser than Solomon. And he will be a great prophet, close to the level of Moses our teacher. Therefore, he will teach all the people and instruct them in the way of God. And all the nations will come to hear him."

Through Messiah, the root of the Torah will be revealed as it is above the root of Atzilus - Chochmah Stimaah, which is the inner secrets, mysteries, and reasons of the Torah. Messiah, who will reveal the Torah as it is in its root in the Essence of the Creator, will reveal it in a manner of sight, as the verse states: "Your eyes shall see your teacher," and in this he will reveal the essence of the Torah that will be revealed to all Israel equally. This is why one of the prophecies is that "they shall not teach each man his neighbor... for they shall all know Me" (and this aspect is also related to Messiah being a "king" because his teaching of the people is not through knowledge and comprehension but through sight, "in the light of the king's countenance"). Through teaching in this manner, he will be able to teach all of Israel.

This revelation will come through the King Messiah because the root of Messiah's soul is from the inner dimension of Atik Yomin, from the Essence of the Creator. However, along with this, while he will bestow knowledge and Torah upon the Jewish people, he himself will be elevated above them because "to him personally much more will be revealed without end or limit than what he will be able to reveal to the people," and because of this, he will be king over them and exalted above them.

For this role and function, Messiah is described as "nasi" (prince/leader) and by the title "rabbi" and is even called "shepherd." For this reason, his leadership is attributed to King David because specifically in King David did kingship shine in an internal manner.

However, this function is not his main purpose. His main aspect is being a "king," and nevertheless, after he completes his role as king "to break the arm of the wicked" and "to repair the world," his main activity will be teaching Torah to all the people, and then his main purpose will be to teach Torah to all the people.

His Coming and Order of Revelation

Moshiach During the Exile

Extended article - Moshiach of Each Generation

Moshiach is a person born of a woman who exists in the time and place of exile and suffers from the exile. When the time comes, he reveals himself to the Jewish people, reigns over them, and redeems them (as explained below). The Gemara describes that already on the 9th of Av during the destruction of the Holy Temple, the first righteous person with messianic potential was born (his conception began on the date when the siege of Jerusalem started, the 10th of Tevet). This "birth" refers to the state where Moshiach is ready to be revealed and redeem the Jewish people.

Rabbi Ovadiah of Bartenura in his commentary on the Book of Ruth writes: "In every generation, someone is born from the seed of Judah who is worthy to be Moshiach for Israel." And in Responsa Chasam Sofer: "From the day the Holy Temple was destroyed, immediately someone was born who is worthy through his righteousness to be the redeemer, and when the time arrives, Hashem will reveal Himself to him and send him, and then He will pour upon him the spirit of Moshiach that is hidden and concealed above until his coming." In 'Pri Tzaddik' by Rabbi Tzadok HaCohen of Lublin it is written: "In every generation there is one soul that is worthy to be Moshiach if the generation merits it."

His Revelation

Extended articles - Publicizing Redemption and Moshiach, Definite Moshiach

The Rambam in his rulings describes the manner of Moshiach's revelation and his identification by the people. According to his description, there will be two stages in his appearance: Initially, there will be preliminary signs of his kingship, his compatibility with the basic requirements needed from him at this stage makes him "presumed to be Moshiach." However, in this state he is not yet 'Moshiach' because these actions are actions of all kings of Israel. Only afterward, with the completion of Moshiach's tasks, will it become clear that he is "definitely Moshiach" who has redeemed Israel.

The difference in these stages is not only in relation to his actions, but also mainly in his personality, as his main virtue as King Moshiach will be specifically after the second stage when he is definitely Moshiach. These two stages of King Moshiach parallel the two periods of the Messianic era: the first period in which there will be no change in the natural order of the world, and its purpose is the rectification of the world; and the second period in which there will be changes and elevation in holiness itself. Similarly, the two stages of King Moshiach: presumed Moshiach - whose purpose is the rectification of the world, and the second stage - definite Moshiach - whose purpose is the redemption itself, building the Temple, etc.

The Rambam establishes that at no stage will he need to perform signs and wonders or change nature to prove his messiahship, and the reason for this - as the Rebbe explains in his words - since Moshiach's essence is the perfection of Torah, therefore the signs of his identity are in his actions in this area to bring perfection in the observance of Torah.

According to the Midrash, the people's faith in King Moshiach at the time of his revelation will not necessarily be uniform, to the extent that there will be those who believe in him and "he eats roots of broom brushes and salty leaves. And whoever does not follow him, he goes and joins the nations of the world." And in another Midrash it is told that at the time of his revelation, King Moshiach announces and says, "And if you do not believe, see my light that shines upon you."

In the Midrashim, there are many descriptions about the manner of his revelation. Immediately upon his arrival, King Moshiach will begin with 'Shalom', and all the Jewish people will answer him 'Shalom Aleichem'. In addition, King Moshiach will sing before the Holy One, blessed be He, will bring down the manna and bring up water from the well - like Moses our teacher, the first redeemer. Also, if Moshiach comes "in its time," he will come riding on his donkey, and if he arrives before his time, he will come on the clouds of heaven.

King Moshiach will rectify the nations of the world to serve Hashem together, as it is said: "For then I will transform the peoples to a clear language, that they all call upon the name of Hashem, to serve Him with one purpose."

In Moshiach's influence there are two stages: The first stage is in the manner of war and victory - he will compel all Israel to strengthen Torah and mitzvot, he will fight the nations and defeat them - in a manner of control. The second stage is that he will influence divinity, build the Holy Temple and influence the nations, until the nations of the world will come by themselves and recognize Hashem.

Eternal life

Extended article - Eternal life of King Moshiach

King Moshiach has eternal life. The Ramban writes that he will live "forever," "will never die," and even "will not taste death," because "The Holy One, blessed be He, gives him a cup of the elixir of life."

In Chassidic teachings, the reason for his eternal life is explained: Moshiach ben David's life comes from "Ein Sof" (the Infinite), unlike the life of Moshiach ben Yosef, which is not eternal, and David Malka Meshicha (King David the Messiah), whose life is borrowed from Adam HaRishon.

In the Talmud, it is brought that before the revelation of Moshiach ben David, the Holy One, blessed be He, asks him: "What do you request?" He answers: "I ask only for life." The Holy One responds: "Your life is eternal," as was already prophesied by your grandfather, King David: "He asked life of You, You gave him length of days forever and ever."

Faith in Moshiach

Extended article - Faith in the coming of Moshiach

Faith in the coming of Moshiach (and the complete redemption) is obligatory for every Jew. This faith includes believing that his arrival is possible at any moment and anticipating his coming. The Rambam explains in his commentary on the Mishnayot that in addition to "believing and affirming that he will come," one should also "not think that he will be delayed" - the believer should not make calculations that would distance the time of Moshiach's coming. And since no specific time has been set for his arrival, one must anticipate him at all times.

Therefore, part of this faith is believing that he can come at any time, and anticipating his arrival at all times with complete confidence in his immediate coming. In one of his talks, the Rebbe explains that most Jews are not capable of developing anticipation for the redemption based on spiritual prophecies, and therefore our Sages elaborate on the description of physical prophecies in order to arouse anticipation for the redemption.

Fundamentals of faith

The Rambam writes that faith in Moshiach is one of the foundations of religion and one of the 13 principles of faith. One who denies this belief is considered a denier of the Torah and its commandments and of all the prophets who prophesied about this.

The Rebbe explains that the Rambam's reasoning is based on his definition of King Moshiach - that the coming of Moshiach is not just a good prophecy that Hashem promised to the Jewish people, but it is a condition of the eternal nature of the Torah (which will be fulfilled completely in the future). Therefore, it is an additional detail in the principles of faith that the Torah is eternal.

The Lubavitcher Rebbe as King Moshiach

Extended article - The Lubavitcher Rebbe as King Moshiach

The Lubavitcher Rebbe is King Moshiach about whom the Torah has promised. This determination is based, among other things, on the Rebbe's own holy talks, for example: 'Moshiach is the successor of the Rebbe Rayatz.' 'King Moshiach operates in the world and we see his actions.' 'The Rebbe is the leader of the generation and the prophet of the generation, and the words about redemption that have descended to the world are words of prophecy that he himself prophesied.' Similarly, there are various expressions by the Rebbe about his father-in-law (whose place the Rebbe filled) that in our generation, the one fit to be Moshiach is "the leader of our generation."

The Rebbe is defined as King Moshiach who will redeem the Jewish people. The recognition of the Rebbe as King Moshiach was published by Chabad rabbis and others in a halachic ruling based on halachic decisions and on the Rebbe's own references to the subject, when he hinted to his chassidim that he is Moshiach and encouraged them to publicize this in various ways.

With the beginning of the revelation of Moshiach, which the Rebbe announced in 5751 (1991), this belief received public expression and the Rebbe even allowed its publication, while encouraging the chassidim's singing: "Yechi Adoneinu Moreinu V'Rabbeinu Melech HaMoshiach L'olam Vo'ed" (Long live our master, teacher, and Rebbe, King Moshiach, forever).

See also

• Geulah (Redemption)
• The Lubavitcher Rebbe as King Moshiach
• King
• Anticipation for redemption
• Spark of Moshiach
• Moshiach ben Yosef

External links

In Torah literature

• Maharal of Prague's book Netzach Yisrael Part 2 - King Moshiach, his virtues, his time, his appearance, his connection to King David, exile and redemption, and more.
• The Tmimim Michael Friedman and Sender Wilshansky, King Moshiach, on Otzar HaChochma website

Chassidic books

• Mitteler Rebbe, Shaar HaEmunah - Chapters 55-61 - Will teach Torah: his level, manner, and more.
• Mitteler Rebbe, Maamarei Admur HaEmtzai - Vayikra Vol. 1 page 193 and on - The level of his soul, his wisdom, his influence on the Jewish people in knowledge of Hashem and in His guidance.
• Tzemach Tzedek, Derech Mitzvotecha - Mitzvat Minui Melech Chapter 3 - The definition of King Moshiach's kingship.
• Rebbe Rashab, Igrot Kodesh - Part 1 Letter 130 - The order of redemption, Moshiach, building of the Temple, ingathering of exiles, and more.
• The Rebbe, Likutei Sichot Vol. 18 - Talk on Parshat Balak (2) - The halachic definition of King Moshiach. (Yiddish)
• The Rebbe, Likutei Sichot Vol. 35 - Talk on Parshat Vayigash (3) - Caesar and sub-Caesar in the kingship of King Moshiach.
• The Rebbe, Likutei Sichot Vol. 34 - Talk on Parshat Shoftim (3) - Faith in the coming of Moshiach and its certainty.

Articles

• Rabbi Yitzchak Springer, The Rebbe Agreed for Me to Publish that He is Moshiach
• Rabbi Gershon Avtzon, Can Moshiach Come from the Dead? [Video link not active, 9 Nissan 5785]
• Rabbi Sholom Dovber Wolpo, Torah Overview: Moshiach of Each Generation
• Rabbi Yoel Cohen - Faith in the Coming of Moshiach [Shturem link]

Essays

• All articles on the topic of Redemption and Moshiach on the Geulah website
• Study / The Role of King Moshiach on the Geulah website
• King Moshiach Must Be Alive in a Physical Body | Rabbi Ginzburg on the Geulah website
• Facts That Will Help You Identify King Moshiach on the Geulah website
• The Honor of King Moshiach on the Geulah website