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The Rambam (Hilchot Melachim 11:8) says the following:

ואם יעמוד מלך מבית דויד הוגה בתורה ועוסק במצוות כדויד אביו, כפי תורה שבכתב ושבעל פה, ויכוף כל ישראל לילך בה ולחזק בדקה, ויילחם מלחמות ה'--הרי זה בחזקת שהוא משיח: אם עשה והצליח, וניצח כל האומות שסביביו, ובנה מקדש במקומו, וקיבץ נדחי ישראל--הרי זה משיח בוודאי.

This passage suggests that the Mashiach will be a King.

Famously, Rabbi Akiva (and others in his generation) believed Bar Kochba to be the Mashiach. The next Rambam seems to suggest that Bar Kochba was a king (ibid.):

שהרי רבי עקיבה חכם גדול מחכמי משנה היה, והוא היה נושא כליו של בן כוזבא המלך, והוא היה אומר עליו, שהוא המלך המשיח. ודימה הוא וכל חכמי דורו שהוא המלך המשיח, עד שנהרג בעוונות;

Following this can we assume that Rabbi Akiva believed him to be a king? If yes, was he ever anointed as such? Is 'fighting the wars of Hashem' a sufficient criterion for being labelled a king?

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What is the question (at least according to the Rambam) "בן כוזבא המלך" - he calls him a king? Is your question what qualified him to be king, or are you asking if anyone disagrees with the Rambam? Or both? –  Yishai Jun 16 at 20:40
    
@Yishai Can a person be called a king if they haven't been anointed as such? It seems like the Rambam is suggesting that he can, based on the story of Rabbi Akiva, but I want to know why –  bondonk Jun 16 at 21:07
    
IIRC the mashiach is meant to be anointed, by Eliyahu HaNavi... –  AKayser Jun 16 at 22:47
    
@AKayser exactly, so was Bar Kochba anointed? –  bondonk Jun 17 at 13:07
    
I cannot remember seeing anywhere that he was anointed. Although, maybe he would have been anointed if he won the war (and turned out to be Mashiach!). However, the Rambam you quoted calls him a King, implying he was in fact anointed –  AKayser Jun 17 at 13:53

2 Answers 2

The Lubavitcher Rebbe writes in Likkutei Sichos 8 page 361 (at the bottom) that since there was no Navi, and the Rambam (Hilchos Malachim 1:3) requires a Navi (and a Sanhedrin of 71) to appoint a king, Moshiach is not a formal king, rather called one like the Rambam calls Ben Kuzba.

In Likkutei Sichos 23 page 197 footnote 59 he writes that the intention is that he will not initially have the Halachos of a king.

Regarding anointing, the Minchas Chinuch Mitzvah 107 at the end makes a Chakira if the son of a king doesn't need anointing (Rambam Hilchos Malachim Chapter 1 at the end) is because of inheritance or because the anointing of the father continues to the son. According to the view that it is an inheritance, Moshiach won't need to be anointed at all. However, according to the view that it comes through a continuation, since there was a rebellion against the last king of the Davidic line, the anointing doesn't hold just like previous kings who had to be anointed to settle a previously disputed continuation. He concludes that Moshiach will pasken which way to decide this question.

The Lubavitcher Rebbe, however, points out that the very name Moshiach means anointed (and not a possible alternative meaning of greatness), and therefore suggests that there may be two stages where he is initially Moshiach without being anointed, and will then subsequently be anointed.

The upshot is (if I understand correctly - the subject is a bit cryptic and only in footnotes) that Moshiach will initially function as a King, but not have the Halachos of one, and will only subsequently be installed as a proper Halachic king.

See the Rambam at the end of Chapter 5 of Gezeila V'Aveida for how such a "king in function" may work - הסכימו עליו בני אותה הארץ, וסמכה דעתן שהוא אדוניהם והם לו עבדים - The people accept that he is the king, and understand that he is their master and they his servants.

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In short, NO.

On his coins and lead reference weights, he is identified as "Shimon, Nasi Yisrael" - Simon, Prince of Israel. Here and Here are some pages with coin pictures. Some have just "Shimon" on them, others have "Shimon, Nasi Yisrael" in pre-Exilic script plainly legible.

If he WAS a King he would have no doubt identified himself as one. As some of his letters show, he wasn't exactly a meek and humble guy.

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So "King" revolves around title? That might have been a more politically correct circumstance choice (don't put it in the Roman's face, or perhaps in deference to some opposition). Not sure it is dispositive. +1 for the info though. I didn't know he made his own coins. Makes my point from Gezeila V'Aveida even more relevant (although I'm not sure the Rambam would make a pre-requisite out of someone making his own currency). –  Yishai Jun 20 at 16:56
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@Yishai "don't put it in the Romans' face"?!? Remember, this was the guy taking coins with Emperors' portraits on them and restamping them as shekels "for the freedom of Israel"!! ...and then circulating them in the areas efficiently cleared of Romans... If you take a look at ancient coins and inscriptions, even personal "signature" stamps, you'll see that Kings, princes, and other government officials were quite prolific in making sure their names and titles were out there for the public... –  Gary Jun 20 at 17:26
    
I'm sure I don't understand the dynamics of the time (not sure anyone really does) but that wasn't the only possibility. Maybe he didn't want to start up with Rabbi Yochanan Ben Tortha. Anyway I realized he sought to overthrow the Romans. –  Yishai Jun 20 at 17:31

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