What Does the Rambam Say About Moshiach?

The Rambam rules in Hilchos Melachim, chapters 11 and 12, that Moshiach is a king from the House of David who rebuilds the Beis Hamikdash, gathers the exiles and brings the whole world to serve G-d. The Lubavitcher Rebbe, King Moshiach, called for special study of these chapters, explained them in depth, and fulfills the criteria they set out.

What did the Rebbe teach about the Rambam’s laws of Moshiach?

The Rebbe urged special study of Hilchos Melachim on the Redemption (Sichos In English, Vaeschanan 5751).

On Shabbos Parshas Vaeschanan 5751 the Rebbe asked for “a special emphasis on the study of those subjects associated with the Redemption,” in particular the part of the Mishneh Torah, Hilchos Melachim, “which describes the Redemption.” He paired it with Hilchos Beis HaBechirah, the laws of building the Beis Hamikdash.

The Rebbe also explained why the Mishneh Torah ends this way. The Rambam wrote it in exile, in Egypt, yet it gives a foretaste of the Redemption: it includes laws that apply only when the Beis Hamikdash stands, and its conclusion “focuses directly on the Era of the Redemption” (Sichos In English, Shmos 5752). The Rebbe also set up the daily study of the Mishneh Torah, so that every Jew reaches these chapters each year.

What does chapter 11 rule?

Chapter 11 rules that every Jew must believe in Moshiach and await his coming (Hilchos Melachim 11:1).

• 11:1: King Moshiach will restore the kingdom of David, build the Beis Hamikdash and gather the dispersed of Israel. Whoever does not believe in him, or does not await his coming, denies the Torah and Moshe.
• 11:1–2: The Torah itself foretells him, including in the prophecy of Bilaam about two anointed kings, David and Moshiach. The Rebbe explained that the mention of Moshiach “in the portion of Bilaam” alludes to curse turned into blessing, and fasts turned into festivals (Balak 5751).
• 11:3: Moshiach need not perform wonders. Rabbi Akiva and the sages of his generation held Bar Kochba to be Moshiach without asking for a sign.
• 11:4: The criteria of presumed Moshiach and certain Moshiach.

What are the criteria of bechezkas Moshiach in 11:4?

The Rambam lists four signs of a Davidic king presumed to be Moshiach (Hilchos Melachim 11:4).

1. A king from the House of David. Geulah Weekly explains, from Horayos 11a and the Rambam’s laws, that an accepted Torah leader in exile has the standing of a king.
2. He meditates on Torah (hogeh baTorah) and keeps the mitzvos like David. Hogeh means one who produces new insights after mastering all of Torah.
3. He compels all Israel to walk in the Torah’s ways and repairs its breaches.
4. He fights the wars of G-d. The Rambam links these wars to promoting truth and filling the world with justice.

A king with these qualities is bechezkas Moshiach, presumed Moshiach. If he then builds the Beis Hamikdash on its site and gathers the dispersed of Israel, he is Moshiach vadai, certainly Moshiach. He will then perfect the whole world to serve G-d together.

Who is bechezkas Moshiach in our generation?

The Lubavitcher Rebbe has fulfilled every condition of bechezkas Moshiach in 11:4 (Geulah Weekly 5778, Bo).

Geulah Weekly explains that in every generation someone of the seed of Judah is worthy to be Moshiach. When he is revealed as a great tzaddik who strengthens Torah and mitzvos among the Jewish people and influences the nations, he becomes presumed Moshiach. The Rebbe, a descendant of King David, mastered all of Torah, led mitzvah campaigns that reached Jews everywhere, and fought the wars of G-d through spreading the seven Noahide laws.

The Rebbe himself said so. In talks he edited in 5752 (Vayeira, Chayei Sarah, Vayeitzei, Vayechi, Mishpatim), he stated that the leader of our generation is Moshiach and is already revealed, as listed in the booklet Yechi HaMelech. This is the plain meaning of the Rebbe as Moshiach.

The Rambam does not require Moshiach to appear first in the Land of Israel. Geulah Weekly notes, citing Toras Menachem 5752, vol. 1, p. 422, that he may well be revealed in the United States, where most Jews live today.

Must Moshiach perform miracles?

The Rambam rules that Moshiach does not need to perform signs or miracles (Hilchos Melachim 11:3).

The Raavad objects, citing a tradition that the sages executed Bar Kochba when he failed to show the expected signs. Commentators explain that the Rambam followed a different account. The Rebbe discusses the dispute in Likkutei Sichos vol. 13, p. 297, footnote 14, and vol. 27, p. 200, footnote 69 (as cited by Geulah Weekly). The Rambam’s ruling stands: Moshiach is recognized by his deeds, not by wonders.

Does Moshiach build the Beis Hamikdash, or does it descend from Heaven?

The Rebbe reconciled the Rambam, who says Moshiach builds it, with sources saying it descends.

The Rambam rules that Moshiach will build the Beis Hamikdash (11:1, 11:4). The Zohar and commentators on the Talmud (Rashi and Tosafos on Sukkah 41a) say the Third Temple will descend from Heaven already built. The Rebbe offered several explanations. One: the building descends, but Moshiach sets up its gates, and in halachah setting the gates counts as building the whole structure. Another: Moshiach builds the physical Beis Hamikdash, and it joins with the spiritual one that descends (Chiddushim U’Biurim B’Hilchos Beis HaBechirah; Sichah of Balak 5751).

What does chapter 12 say about the Messianic era?

Chapter 12 rules that the world keeps its natural order and fills with knowledge of G-d (Hilchos Melachim 12:1–5).

• 12:1: The natural order will not change. “The wolf shall dwell with the lamb” is a parable for peace among nations.
• 12:2: A prophet will come to prepare Israel, as Malachi foretold of Eliyahu Hanavi. How these things unfold will not be known until they happen. One should not calculate the end.
• 12:3: Moshiach will clarify the lineage of the kohanim and Levites.
• 12:4–5: The sages longed for this era so they could be free to study Torah. “The occupation of the entire world will be solely to know G-d.”

Geulah Weekly explains that the Rambam sees two eras: first a natural one, with peace and the ingathering, then a miraculous one, including the resurrection of the dead, which the Rambam counts among the Thirteen Principles of Faith.