The uniqueness of Moshiach, his strength, is not military prowess. He is much more powerful than that. * Rabbis must be clear about the unique time we live in and their power to transform the world.
By Rabbi Boruch Merkur
“A scepter comes forth from Israel that smashes … all the children of Seth.”
—BaMidbar 24:17
Jews are feared most because of the Biblical promise of their ultimate supremacy. Scion of the fearless warrior, King David, the Messianic king, Moshiach (and his descendants), will rule the entire world forever, no nation or individual excluded.
But the uniqueness of Moshiach, his strength, is not military prowess. He is much more powerful than that. He rules from the heart:
Now we already see (a glimpse of - as well as) the beginning of Moshiach’s impact on the Gentile nations … evident in G-d’s causing the rulers of these nations to decide - “The hearts of kings and ministers are in the hand of G-d”[1] - to resolve and together proclaim the global platform of “beating their swords into plowshares.”[2]
Moshiach rules the world through controlling the hearts of kings. With this Divine power, Moshiach governs events on a global scale. But he uses his authority towards establishing and maintaining universal peace and harmony:
“He will judge between the Gentiles and rebuke many nations.”[3] “The judge is the king Moshiach … who will be master of all the nations … Nations will not wage war against each other, as Moshiach will make peace between them. No longer will they have use for weapons; they will ‘beat them’ to make them into agriculture machinery.”[4]
“In the end of days, G-d’s Temple Mount shall stand firm … and all the nations shall gaze on it with joy. Many peoples shall go and say: ‘Come, let us go up to G-d’s Temple … that he may teach us his ways, and that we may walk in his paths.’”[5] … “The teacher is Melech HaMoshiach, of whom it is said, ‘he will judge.’”[6]
Moshiach is “the prince of peace” who judges the world by teaching. The people of the world, especially its leaders, see the sense in his ways and willingly seek out his counsel and direction.
*
“The hearts of kings and ministers are in the hand of G-d.”
We worry so much about politics, world leaders and their policies, and how they affect us. Yet G-d controls their decisions and authors their policy.
But that refers to Gentile kings. What about Jewish kings, the rabbis (“rabbis are called kings”[7])? They have free choice and their hearts are not governed by the “hand of G-d.”
It looks like we’d be much more naturally trusting of politics, which is governed by G-d directly, than rabbinical authority. Rabbinics is often subject to broad discretion,[8] sometimes touching on very sensitive issues.
It is obviously vital to Lubavitchers that our rabbis are inspired by the Rebbe, who is very clear about our unique time in history, and the power rabbis have to transform the globe:
The resolutions and proclamations of the world leaders .. about “beating their swords into plowshares” is a result of the resolution and proclamation of “the kings, the rabbis” that “behold he (Melech HaMoshiach) comes.”
This period began with my revered father in law, the Rebbe, leader of the generation, who proclaimed that we have already completed what was required throughout the time of exile, and we are already prepared to welcome Moshiach Tzidkeinu. The momentum continues through the ruling of rabbinic authorities that the time of the redemption has arrived … This is a ruling “from Sinai” that has been drawn down to permeate even the framework of the world, to the extent that even the leaders of the Gentile nations - of their own ingenuity(“in their conferences,” which have the force of “the law of the government is law”) - embrace the policy of “beating their swords into plowshares.”[9]
NOTES:
[1] Mishlei 21:1. Malbim on the verse:
Although the heart of an individual is in his possession, and he has free choice, that is not the case with a king. Since a king’s decisions affect the wellbeing of the public, should he choose a harmful path, he brings grave harm to the masses. The king’s discretion, which has global repercussions, is therefore entrusted to the “hand of G-d.” As it pertains to the public, the free choice of a king is negated …
Since a king’s decisions affect the general public - be they militant or benevolent, towards war or peace – they are in the hand of G-d. G-d’s will directs the king’s inclinations in his governance of the public. If the people are worthy, G-d inclines the king towards benevolence, and vice versa. G-d does not wait to compel the king’s final resolve to make it in accordance with the Divine will. Rather, the initial determination of governmental policy is directed towards G-d’s will.
[2] Seifer HaSichos 5752, pg. 363
[3] Yeshaya 2:4; Mica 4:3
[4] Radak on the verse
[5] Yeshaya 2:2-3; Mica 4:1-2
[6] Seifer HaSichos 5752, pg. 363
[7] Gittin 62a: “From where do we know that the rabbis are called kings? … As it is written, ‘Through me (i.e., Torah) kings rule’” (Proverbs 8:15).
[8] Yet it is, of course, a fundamental Mitzva to have rabbinic courts, etc.
[9] Seifer HaSichos 5752, pg. 368