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For Gimmel Tammuz, the day of “Ischalta d’Geula”, we present a selection of letters and sichos on the topic of there being a “Moshe” in every generation who is also the Moshiach of the generation:

Moshe in Every Generation: Basic Judaism

… Further on you write that you have heard that the Lubavitcher shita declares that it is possible to have in our generation great men of the order of men of former generations and you take issue with this view.

Here you seem to have fallen victim to the erudition of a real am-ho’oretz, for this idea is not a Lubavitcher innovation. It will be found in the Torah shebe’al-peh, in the Midrashim of our Sages unless one wishes to deny its validity, in which case there is the clear ruling of the Rambam that one who denies the Torah she’be’al-peh is a kofer b’ikor.

Moreover, the text in the Torah sbe’be’al-peh is not that “it is possible” nor is it confined to the Tannaim, but even higher, for it states: “There is not a generation in which there are no men like Avrohom, like Yaakov, like Moshe,” and the same is cited in other places (Midrash Rabba Vayero, 56:7 and there you will find other sources).

(From a letter to a Yeshiva student, 1 Iyar 5725

Why Must There Be a Moshiach in Every Generation?

…In response to your letter from 24 Nissan … and to your questions [included therein]:

… b) You have heard from the rabbi of your shul that in several generations, including ours, there lives a man who based on his character is befitting to be Moshiach Tzidkeinu etc. However, in your opinion — and that of many more in your area — Moshiach can’t be at all a human being born to a mother.

This opinion of yours comes to me at great wonder, as it negates that which is explained in many sources, [starting with] the Written Torah, [including] the Oral Torah and finally in an unambiguous halachic ruling by the Moreh Hagadol, the great teacher the Rambam, worded in his meticulous style. His words are these: “A king will arise from the House of Dovid who diligently contemplates the Torah and observes its mitzvos […] as Dovid his ancestor … he will compel all of Israel to walk in it [the way of the Torah] (Laws of Kings, Chapter 11 Halacha 4).

…As to the first portion of your question, [namely] “that in several generations, including ours, there lives a man who, based on his character etc.”:

This idea is necessitated also from the text of the “Ani Maamin,” also known as “The 13 Principles of Faith”, and especially the 12th Principle which calls for “I await his coming every day” which is only possible if he is already born and has matured several years prior.

(Free translation of a letter dated 28 Nissan 5725)

“Moshiach” refers to the Nasi and Moshe of the Generation

In the sicha of Simchas Torah 5746 (1985) the Rebbe spoke of the identity of this person in the generation in unambiguous terms:

“Moshiach” refers to the Nasi of the generation. When the Nasi charges his shluchim with their mission they become his messengers and when they commit their ten soul-powers and dedicate themselves to fulfilling their mission, they affect the revelation of the sender, Moshiach (358).

Why is the Nasi equivalent to Moshiach?

First of all the simple meaning of the term Moshiach is “anointed one,” which personifies the Nasi, who was chosen and anointed to be the Nasi and Shepherd of Israel.

But I will have no complaints if you were to translate Moshiach simply — Moshiach Tzidkeinu. That is the truth — the Nasi of the generation is the Moshiach of the generation.

The role of every generational Nasi and Shepherd of the Jewish People is to be the “Moshe Rabbeinu” of that generation. As the Zohar teaches: ‘An emanation from Moshe is present in every generation. So much so, that every genuine Torah scholar is also called a Moshe.”

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