A New Kind of King
The Alef | December 09, 2024
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A New Kind of King

The Alef | June 27, 2025

MONARCHY IN THE MESSIANIC ERA

In 1689, Enlightenment philosopher John Locke published Two Treatises of Government challenging the “Divine right of kings” and arguing for a government based on the consent of the people. Since then, government monarchies have been on the decline. But one of the central themes of the future redemption is the appointment of King Moshiach who will, in the words of Maimonides, “correct the entire world to serve G-d in unity.” How will the kingship of Moshiach be an improvement over the modern model of the elective process and governance by the people?

What Does Moshiach Mean?

Moshiach, simply translated as “the anointed one,” refers to a Jewish leader tracing his ancestry to King David who will restore the Jewish monarchy. This designation refers to the high point in the coronation ceremony, when he is anointed by the holy oil reserved for the highest appointments of the Jewish nation.

Yirmiyahu tells us that Moshiach will be an extraordinary ruler, a G-dly saint, one who cares for the needs of his entire people. His primary role will be as a king in the classic sense, governing the Jewish people as in the days of King David and King Shlomo.

He will also be blessed with Divine assistance in redeeming the Jews from exile, with all the steps that entails: the rebuilding of the Holy Temple in Jerusalem, the ingathering of the dispersed Jewish nation, and guiding them to follow in the ways of G-d. He will usher in a future where all people live with G-dly consciousness and in harmony with each other and the world.

Why is it particularly a Divinely-inspired but human leader who will facilitate all these changes? And why is his role highlighted as “anointed,” underlining his status as a king, rather than alternate models of leadership?

The Deeper Intention of Appointing a King

The third Chabad Rebbe, the Tzemach Tzedek (Rabbi Menachem Mendel of Lubavitch, 1789-1866, known by the title of his halachic compendium), explains the meaning of the precedent of appointing a king and how it applies to Moshiach as well:

The deeper intention behind the Biblical commandment to appoint the king over the Jews is that through him, the Jews will be nullified to G-d. Since the king is himself nullified to G-d’s Heavenly kingdom and the Jews, in turn, are nullified to the king, this results in his existence, and through his position, Jews being nullified to His G-dliness, may He be blessed.

Additionally, there is a simple reason for appointing a king, and that is that he leads the nation appropriately, for if not for the fear the government instills, every man would swallow his friend alive, i.e., it would lead to anarchy. The king, through courts of law, will uphold the civilized state, to exonerate the righteous and convict the criminals.

Now, in the time of the future redemption to come, there will be a revelation of G-dliness through Moshiach who will teach the inner dimensions of the Torah to the masses, even that which is concealed now. Nevertheless, certainly he, Moshiach himself will understand more of the esoteric dimensions of the Torah, for not all that he will grasp will he be able to reveal and teach the nation since they won’t comprehend it. And it is for this reason that he will be called “king.”

Ambassador Of Infinity

To understand Moshiach’s role in the redemption, a more fundamental concept must be addressed: the Torah commandment to appoint a king. How is an autocracy the preferred form of Jewish governance? The very birth of the Jewish people from Egyptian slavery seems to point to an ideal where true freedom is in the service of G-d and not another mortal being.

The Tzemach Tzedek explains that from the Torah perspective, this precept presents a model for leadership, and is not just the preferred state of government. The command for appointing a king isn't a call for establishing a conventional monarchy. The Jewish king is a central figure with a heightened state of Divine consciousness, someone for whom G-dly awareness dictates every facet of his life and conduct. He is not a dictator or even an autocrat, rather, he is the very embodiment of what it means to be a Jew totally devoted to fulfilling G-d’s will.

With this responsibility comes a great level of veneration, but Moshiach isn’t afforded respect for who he is but instead for his devotion to G-d. His position of authority is leading by example. By connecting to him, every one of his subjects is, in fact, expressing their subservience to G-d, even as they themselves are imperfect and lacking.

Rabbi Menachem Mendel of Lubavitch (1789-1866), known as the "Tzemach Tzedek," was the third Rebbe of Chabad. An outstanding Torah scholar and prolific writer, he fostered warm relations with other Torah giants of his time, and produced authoritative responsa on many areas of Jewish law. His contribution to Chassidic thought was marked by innovative contextualization and synthesis. During his leadership, Chabad flourished, swelling to hundreds of thousands of Chassidim.

The Jewish king epitomizes the best of Jewish leadership, and even in a state of exile, we are privy to models who live G-dliness to their fullest. Indeed, our Sages tell us that when we fulfill the commandment to “cleave to G-d” by connecting to Torah scholars. Think of a way that you can open or strengthen a pathway to a spiritual powerhouse this week.

The Ultimate King

King David, identified as the prime example of a Jewish leader, served his nation in that capacity to the fullest. A fearless warrior for G-d and Torah values, a man feared by his enemies and respected by his allies, he was yet the most humble man in the land. His whole persona was a reflection of G-d’s will.

Likewise Moshiach, the “anointed one,” is handpicked by G-d as His representative on earth. At a time when “all flesh will see G-d,” as the prophets relate, and every individual will be aware of His presence and naturally aspire to do His will, they will still remain limited in their capacity for a total G-dly experience.

Here Moshiach steps in. In reaching the ultimate heights of the spiritual experience, and the deepest possible level of Divine understanding, yet still very much a person, Moshiach is the lighthouse for humanity. He is the scion of the G-dly monarchy through which all people can transcend their inborn constraints and cleave to G-d in a much deeper way than is possible with just their own faculties.

Moshiach will be the Divinely chosen king who will guide the Jewish people to redemption. He will embody G-d's will and help his nation transcend their finite limitations.

The king is the very embodiment of what it means to be a Jew totally devoted to fulfilling G-d’s will.

In honor of the birth of Menachem Mendel שי' Gourarie 27 Cheshvan, 5785 | November 28, 2024 שיגדל להיות חסיד יראי שמים ולמדן לנח"ר כ"ק אדמו"רSOURCES & FURTHER READING:
  • Devarim 17:15, with commentaries of Sifri and Kli Yakar
  • Shmuel I 8:5, commentary of Radak
  • Talmud, Shabbos 56a, commenting on Shmuel 8
  • Mishnah Torah, Laws of Kings 1,2
  • Sefer Hamitzvos of the Tzemach Tzedek, Law of Appointing a King, also Sichah of the Lubavitcher Rebbe, 3rd night of Chol Hamoed Sukkot

This paper contains words of Torah and should therefore be treated with respect after use.

MONARCHY IN THE MESSIANIC ERA

In 1689, Enlightenment philosopher John Locke published Two Treatises of Government challenging the “Divine right of kings” and arguing for a government based on the consent of the people. Since then, government monarchies have been on the decline. But one of the central themes of the future redemption is the appointment of King Moshiach who will, in the words of Maimonides, “correct the entire world to serve G-d in unity.” How will the kingship of Moshiach be an improvement over the modern model of the elective process and governance by the people?

What Does Moshiach Mean?

Moshiach, simply translated as “the anointed one,” refers to a Jewish leader tracing his ancestry to King David who will restore the Jewish monarchy. This designation refers to the high point in the coronation ceremony, when he is anointed by the holy oil reserved for the highest appointments of the Jewish nation.

Yirmiyahu tells us that Moshiach will be an extraordinary ruler, a G-dly saint, one who cares for the needs of his entire people. His primary role will be as a king in the classic sense, governing the Jewish people as in the days of King David and King Shlomo.

He will also be blessed with Divine assistance in redeeming the Jews from exile, with all the steps that entails: the rebuilding of the Holy Temple in Jerusalem, the ingathering of the dispersed Jewish nation, and guiding them to follow in the ways of G-d. He will usher in a future where all people live with G-dly consciousness and in harmony with each other and the world.

Why is it particularly a Divinely-inspired but human leader who will facilitate all these changes? And why is his role highlighted as “anointed,” underlining his status as a king, rather than alternate models of leadership?

The Deeper Intention of Appointing a King

The third Chabad Rebbe, the Tzemach Tzedek (Rabbi Menachem Mendel of Lubavitch, 1789-1866, known by the title of his halachic compendium), explains the meaning of the precedent of appointing a king and how it applies to Moshiach as well:

The deeper intention behind the Biblical commandment to appoint the king over the Jews is that through him, the Jews will be nullified to G-d. Since the king is himself nullified to G-d’s Heavenly kingdom and the Jews, in turn, are nullified to the king, this results in his existence, and through his position, Jews being nullified to His G-dliness, may He be blessed.

Additionally, there is a simple reason for appointing a king, and that is that he leads the nation appropriately, for if not for the fear the government instills, every man would swallow his friend alive, i.e., it would lead to anarchy. The king, through courts of law, will uphold the civilized state, to exonerate the righteous and convict the criminals.

Now, in the time of the future redemption to come, there will be a revelation of G-dliness through Moshiach who will teach the inner dimensions of the Torah to the masses, even that which is concealed now. Nevertheless, certainly he, Moshiach himself will understand more of the esoteric dimensions of the Torah, for not all that he will grasp will he be able to reveal and teach the nation since they won’t comprehend it. And it is for this reason that he will be called “king.”

Ambassador Of Infinity

To understand Moshiach’s role in the redemption, a more fundamental concept must be addressed: the Torah commandment to appoint a king. How is an autocracy the preferred form of Jewish governance? The very birth of the Jewish people from Egyptian slavery seems to point to an ideal where true freedom is in the service of G-d and not another mortal being.

The Tzemach Tzedek explains that from the Torah perspective, this precept presents a model for leadership, and is not just the preferred state of government. The command for appointing a king isn't a call for establishing a conventional monarchy. The Jewish king is a central figure with a heightened state of Divine consciousness, someone for whom G-dly awareness dictates every facet of his life and conduct. He is not a dictator or even an autocrat, rather, he is the very embodiment of what it means to be a Jew totally devoted to fulfilling G-d’s will.

With this responsibility comes a great level of veneration, but Moshiach isn’t afforded respect for who he is but instead for his devotion to G-d. His position of authority is leading by example. By connecting to him, every one of his subjects is, in fact, expressing their subservience to G-d, even as they themselves are imperfect and lacking.

Rabbi Menachem Mendel of Lubavitch (1789-1866), known as the "Tzemach Tzedek," was the third Rebbe of Chabad. An outstanding Torah scholar and prolific writer, he fostered warm relations with other Torah giants of his time, and produced authoritative responsa on many areas of Jewish law. His contribution to Chassidic thought was marked by innovative contextualization and synthesis. During his leadership, Chabad flourished, swelling to hundreds of thousands of Chassidim.

The Jewish king epitomizes the best of Jewish leadership, and even in a state of exile, we are privy to models who live G-dliness to their fullest. Indeed, our Sages tell us that when we fulfill the commandment to “cleave to G-d” by connecting to Torah scholars. Think of a way that you can open or strengthen a pathway to a spiritual powerhouse this week.

The Ultimate King

King David, identified as the prime example of a Jewish leader, served his nation in that capacity to the fullest. A fearless warrior for G-d and Torah values, a man feared by his enemies and respected by his allies, he was yet the most humble man in the land. His whole persona was a reflection of G-d’s will.

Likewise Moshiach, the “anointed one,” is handpicked by G-d as His representative on earth. At a time when “all flesh will see G-d,” as the prophets relate, and every individual will be aware of His presence and naturally aspire to do His will, they will still remain limited in their capacity for a total G-dly experience.

Here Moshiach steps in. In reaching the ultimate heights of the spiritual experience, and the deepest possible level of Divine understanding, yet still very much a person, Moshiach is the lighthouse for humanity. He is the scion of the G-dly monarchy through which all people can transcend their inborn constraints and cleave to G-d in a much deeper way than is possible with just their own faculties.

Moshiach will be the Divinely chosen king who will guide the Jewish people to redemption. He will embody G-d's will and help his nation transcend their finite limitations.

The king is the very embodiment of what it means to be a Jew totally devoted to fulfilling G-d’s will.

In honor of the birth of Menachem Mendel שי' Gourarie 27 Cheshvan, 5785 | November 28, 2024 שיגדל להיות חסיד יראי שמים ולמדן לנח"ר כ"ק אדמו"רSOURCES & FURTHER READING:
  • Devarim 17:15, with commentaries of Sifri and Kli Yakar
  • Shmuel I 8:5, commentary of Radak
  • Talmud, Shabbos 56a, commenting on Shmuel 8
  • Mishnah Torah, Laws of Kings 1,2
  • Sefer Hamitzvos of the Tzemach Tzedek, Law of Appointing a King, also Sichah of the Lubavitcher Rebbe, 3rd night of Chol Hamoed Sukkot

This paper contains words of Torah and should therefore be treated with respect after use.

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The Alef | December 09, 2024