Gen Z is often more willing to question older social rules and think more flexibly about identity and leadership

That may help explain why I have noticed that Gen Z Jews from many different backgrounds seem more open than previous generations to the idea that the Lubavitcher Rebbe is the Nasi HaDor: the leader of the generation and the extension of Moses’ leadership in our generation.

The Alter Rebbe explains that every generation has a Nasi HaDor, a leader whose role continues the leadership of Moses for that generation.

The Nasi HaDor is one beloved man whose teachings guide everyone in the generation on how to develop their personalities, trust the Creator more deeply, and bring more goodness into the world. His leadership is meant for the entire Jewish people.

This is a complex idea because it has many moving parts. But when those parts are understood together, the picture becomes much clearer.

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When the Rebbe accepted the responsibility of guiding and serving the generation in 1951, he continued teaching that his father-in-law, who had already passed away, was the Nasi HaDor.

This also connects with a teaching in the Talmud. The Talmud says that if the Messiah is among those who have passed away, he could be a beloved man such as Daniel.

Since the Messiah will also be a Nasi HaDor, this suggests that a Nasi HaDor can continue to hold that role even after passing away.

So the idea that the Nasi HaDor can be someone who is no longer physically alive was not only part of the Rebbe’s teachings. It also fits a wider Jewish way of understanding leadership.

The Jewish people have continued to describe figures such as Moses and Rabbi Yehudah HaNasi as leaders across many generations because their teachings still guide how we think, grow, and serve the Creator.

Their leadership does not depend only on physical presence. It continues through the teachings that shape the lives of later generations.

If the leader that passed away has thousands of shluchim still working on the mission he gave, then there is also a physical presence element.

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The Previous Rebbe also explained many important spiritual ideas.

He taught that you cannot know how frum a person is just by looking at them, because being frum is not only about appearance. It also includes how much awe and love a person feels before the Creator.

Healthy awe (through trusting He is good) contains fear and wonder.

Fear because our choices matter before the Creator, and wonder because the Infinite Creator wants a relationship with us.

That awe gives rise to love, and love includes sadness that the Creator’s goodness could be more revealed in the world.

If one has beliefs that the Creator is a bully in some way, the awe is less healthy.

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The Rebbe then spent decades explaining the ideas a person should think about in order to build healthy beliefs about the Creator.

Through more than 70,000 pages of teachings, he explained how a person can live with faith, responsibility, humility, and a desire to bring more goodness into the world.

He also taught some of the deepest ideas about how to relate to suffering and how to build healthy self-esteem when a person feels they have none.

He gave a plan that everyone could take part in, so the world could move closer to the Messianic era.

A quick way to begin understanding that plan is to spend an hour or more reading my content, which explains many of the beliefs, emotional skills, and responsibilities needed to take part in it.

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Moses faced jealousy and resistance even after leading the Jewish people out of Egypt.

It is reasonable to wonder whether some people felt even more jealousy toward his leadership while they were still in Egypt and had not yet seen where his mission would lead.

Sometimes jealousy grows when another person accepts a major responsibility and their leadership reminds us of responsibilities in our own lives that we have avoided.

Their role may never have been meant for us. But without the emotional skills to face the shame of not accepting what was ours, it can become easier to criticize the leader than to admit, “There were responsibilities I could have accepted.”

Jealousy can also develop in many other ways, so this does not explain every disagreement.

But it may help explain why accepting a true leader can require more than understanding his teachings. It can also require humility, self-awareness, and the ability to face difficult feelings honestly.

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Accepting that the Rebbe is the Nasi HaDor may also be emotionally difficult for people who spent years teaching that he could not hold that role or refusing to accept his leadership.

They may have to face shame, regret, or the feeling that they misunderstood something important.

When a person does not have the emotional skills to stay present with those feelings, adaptive trauma patterns can become active.

Fight may turn shame into anger or attacks.

Flight may avoid the subject completely.

Freeze may make it difficult to reconsider an old belief.

Fawn may lead to people-pleasing, causing a person to repeat what their community expects instead of honestly examining the idea.

This does not mean everyone who disagrees is acting from trauma.

It means that changing a deeply held belief can require humility, curiosity, self-awareness, and the ability to feel shame without hiding, attacking, or escaping.

These survival patterns also numb the felt awe and love that Torah study is meant to awaken.

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The Messiah will be a Nasi HaDor who brings the Jewish people together.

The Talmud gives examples of what the Messiah could be like through leaders such as Daniel and Rabbi Yehudah HaNasi, who were deeply loved and respected by the Jewish people.

Jewish sources also describe people being seen as possible candidates for the Messiah because of the work they were doing.

Rabbi Akiva believed Bar Kochba could be the Messiah, and a Midrash describes Jacob believing Samson was the Messiah because of the mission Samson was carrying out.

Rambam (Maimonides) explains that the Messiah will be a king from the House of David and that someone with the right qualities who begins this mission can first be considered a possible Messiah.

According to Rambam, we know with certainty that he is the Messiah after he succeeds, rebuilds the Third Temple in Jerusalem, and gathers the Jewish people back to Israel.

Teaching with certainty that the Rebbe is the Messiah before this has happened adds to the confusion and miscommunication around his message.

It can create more division and move attention away from the work he asked people to do.

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The Rebbe often explained deep ideas in a way that could be misunderstood.

To understand what he meant, a follower needs emotional skills such as humility, curiosity, self-awareness, and responsibility.

Without those skills, a person may hear the Rebbe’s words but still misunderstand his message.

The Rebbe’s teachings can bring Jews from every background together.

Turning him into a source of argument does the opposite.

"The Talmud, Maimonides, and the Lubavitcher Rebbe all say something important about leadership that many people overlook"