THE NASI: MOSHIACH OF THE GENERATION

In every generation there is “one who is fit to be the redeemer.” Of course, it is logical to presume that this person is nasi ha’dor, leader of the generation. * Compiled by Rabbi Shloma Majeski. (Underlined text is the compiler’s emphasis.)

Translated and presented by Boruch Merkur

“Kuntres Beis Rabbeinu Sh’B’Bavel” traces the journey, as it were, of the Sh’china, as it follows the movements of “Rabbeinu,” nasi ha’dor, the leading Jewish rabbi of the generation. The place of nasi ha’dor is the location from which the main teachings of Torah emerge, and thus the natural place where the Sh’china resides amidst the wandering of the Jewish people in exile.

One of the themes developed in the Kuntres is the notion that “Rabbeinu,” nasi ha’dor, is the most likely candidate to be Moshiach of the generation, the one ready to be appointed by G-d to redeem the Jewish people from exile.

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“Rabbeinu,” nasi ha’dor (the leader of the generation), is also the Moshiach (the redeemer of the Jewish people) of the generation,* like Moshe Rabbeinu (the first nasi) – “the first redeemer is the final redeemer.”** Indeed, it is known*** that in every generation there is “one who is fit in terms of his righteousness to be the redeemer, and when the time arrives, G-d reveals Himself to him and sends him on his mission, etc.” Of course, it is logical to presume that this person is nasi ha’dor, as explicitly mentioned in the Gemara (Sanhedrin 98b, and in the commentary of Rashi) regarding Rebbi Yehuda HaNasi, “Said Rav,****  if he is among the living, it is, for example, Rabbeinu HaKadosh.” “If Moshiach is among those who are presently alive, he certainly is Rabbeinu HaKadosh,” nasi ha’dor.*****

(Seifer HaSichos 5752, pg. 470)

NOTES:

*To note that there is a spark of Moshiach in every single Jew. (Accordingly we can reconcile the teachings of our Sages on the verse, “A star has gone forth from Yaakov” (Balak 24:17), which refers to Melech HaMoshiach (Yerushalmi Taanis 4:5), and it refers to each and every Jew (Yerushalmi Maaser Sheini perek 4, end). Both views are true and real, insofar as every Jew has a spark of Moshiach (see Maor Einayim Parshas Pinchas, end), the dimension of Yechida [of his soul], which is a spark of the general, aggregate Yechida, the soul of Moshiach (Ramaz to Zohar II 40b, among other sources). “The nasi is everything,” for the leader of the Jewish people includes within him the spark of Moshiach, the particular Yechida, of each and every Jew. Thus, the soul of the nasi is the general, aggregate Yechida, the soul of Moshiach, and he is, therefore, the Moshiach of the generation.

**See Likkutei Sichos Vol. 11, pg. 8 ff., where it is discussed.

***See Responsa of Chasam Sofer Choshen Mishpat (Vol. 6), end (siman 98), and see S’dei Chemed P’as Sadei maareches HaAlef, klal 70, among others.

****Rabbeinu Sh’B’Bavel, who is like Rabbeinu HaKadosh [Rebbi Yehuda HaNasi] in Eretz Yisroel (as discussed above in Footnote 40). Accordingly, we may infer that by Rav saying “it is Rabbeinu HaKadosh,” he is also ruling about himself* – that “it is Rabbeinu Sh’B’Bavel.”

*****See S’dei Chemed ibid: “In this manner, in each generation, they would speculate among themselves who it is … Rabbeinu  HaKadosh … in his generation they declared and knew that he is the one that is ready [for the mission of redeeming the Jewish people] … And so it is in every single generation: there must be one who is suited [to be Moshiach] should they merit [the redemption]. Also in this spirit, the disciples of the Arizal wrote that in his time it was the Arizal,” and S’dei Chemed concludes, “and all this is obvious.”

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*Reflecting the explanation of the [unusual] wording of the Mishna (Avos 3, beg.), “judgment and reckoning” (judgment and only thereafter reckoning). This teaching is brought to light by another Mishna (ibid 16): “one is punished with his knowledge and without his knowledge.” That is, after a person rules, “with his knowledge” [according to his opinion and sense of justice] in a case about someone else, he [thus] renders judgment upon himself “without his knowledge”; in accordance with his “judgment,” a “reckoning” is made as it applies to his own case. (See Likkutei Sichos Vol. 6, pg. 283, where it is discussed.)