Moshiach will combine two extreme features: He will manifest the peak of Torah wisdom and scholarship, and, at the same time, he will show the peak of humility in relating to the poor and suffering people.

In essence, Moshiach will teach Torah to all Jews, even to the Patriarchs and to Moses, as explained in Likkutei-Torah.1

With reference to Moshiach, Isaiah states,2 in G‑d’s name, “Behold My servant shall be scholarly, he shall be exalted and extolled, and be placed very high.” He shall be exalted — above Abraham and Isaac; and placed very high — me’od, an acrostic for Adam, Moshe and David. His scholarship will transcend even the wisdom of Adam and Moses, as noted in Sefer Hagilgulim3 by the Ari Z”l.

Moshiach will teach everyone, all Jews, pnimiyut HaTorah, the inner esoteric realm of Torah. For, if we take it literally, that he will teach the revealed parts of Torah (only), how is this possible? In the Messianic era, at the time of the Resurrection of the Dead, Moses and all the esteemed Torah Sages who already know the entire Torah will rise from the dead. However, these thousands of Torah scholars already know the entire Torah. Moshiach, in essence, will teach the inner parts of Torah, whose teachings are far-reaching and practically limitless.

Thus the Midrash states4: “The Torah which one studies now is considered as vanity in contrast to the Torah of Moshiach.”

Yet, together with his profound wisdom, Moshiach will also be concerned with the poor, as is written,5 “He shall judge with righteousness the poor.” Likkutei-Dibburim6 (by the Previous Lubavitcher Rebbe zt”l) clarifies the judgment process of Moshiach:

Isaiah states:7 “He shall be animated by the fear of G‑d; not after the sight of his eyes shall he judge, and not after the hearing of his ears shall he decide. He shall decide with equity the suffering ones of the earth.”

This underscores the judicial format of Moshiach, a format which transcends nature.

The usual process of judgment is based only on what the Judge sees and hears. When one person judges someone else, whether it be a public judgment or a judgment within the heart, the ruling is founded only upon that which one sees and hears. In essence, the Judge does not enter into the life-style of the one who is being judged. He does not take into consideration what his status and environment are. This means that he, the Judge, does not delve into the accused’s inner life and does not contemplate upon the causes which led him to such a nefarious life. He judges him only on the basis of what he sees and hears, but not on the trials and tribulations which he — the accused — faces.

Such a judgment is not true judgment. It is a dry ruling, based on weak, human premises (although one follows the definitive rulings set forth in Jewish law).

True judgment is when the Judge places himself in the same situation as the one who is being judged. He labors to find out all the causes which brought the individual to such a sinful situation.

This is expressed in Hillel’s concise declaration:8 “Do not condemn and judge your fellowman until you have stood in his place.” When you see a fellow Jew stumble in spiritual matters and he is unable to withstand the sinful temptations, do not be quick to condemn him until you can picture yourself going through everything he — the accused — is experiencing.

To judge someone accurately, one must place himself in the other person’s situation and experience what he is feeling and encountering.

The judgment of Moshiach will not be limited to that which he sees nor to that which he hears. His judgment will not be cut and dry, based only on that which one sees and hears.

Moshiach, with his extra sensory perception, will also see and feel the multifaceted causes which led the person to sin; he will also realize that the sinner really did not want to sin but was unable to control his sensual, materialistic desires.

In this way Moshiach will defend all Jews during the era of exile, and will show them the way to teshuvah, true and wholesome penitence.

As such, Moshiach will embrace all Jews — from the greatest Torah scholars to the simplest, unlearned Jews. With profound wisdom he will inspire the Sages, and with profound compassion and humility he will uplift the sinners and alienated Jews, showing them the path to G‑d and Torah.