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[90] Because of this, all the inhabitants of She chem were liable to death, since Shechem kid napped Dinah , and they saw and knew but did not judge him. A descendant of Noach can be executed upon the testimony of one witness and one judge, without prior warning, and based on the testimony of close relatives. But not based on the testimony of a woman, and a woman shall not judge them. Chapter Ten A descendant of Noach who inadvertently vio lates one of his seven commandments is exempt from any penalty . That is, except for an uninten tional murderer — if the blood redeemer killed him, he is not executed on his behalf. He has no city of refuge to protect himself ; however, their gentile courts do not kill him. èìù øåòéù íåéì íé÷øô 'â

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 90. “Because of this, all the inhabitants of Shechem were liable to death” The Radvaz asks: If the inhabitants of Shechem were deserving of capital punishment, why was Yaakov Avinu upset at Shimon and Levi for killing them? We cannot suggest that Yaakov was not upset about the act itself, but about the fact that they endangered the family, because he specifically rebuked them for acting violently before his passing: “Shimon and Levi are a pair; their weapons are tools of lawlessness…” 291 The explanation: Yaakov Avinu concurred with Shimon and Levi that the inhabitants of Shechem deserved capital punish ment. However, he was frustrated about the method which they chose to implement the sentence. What approach did he prefer? There are two possi ble answers:

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Pardes Hamelech

1. Yaakov was of the opinion that Shimon and Levi were not in a position to carry out the sentence, because it could only be accomplished through trick ery. That would constitute a Chilul Hashem, whichmust be avoided at all costs. This approach can be gleaned from the story in Yehoshua, where the Givonim de ceived the Israelites into making a treaty, thinking that they were from a far-off land. When they discovered that the Givonim were actually a neighboring people, they still respected the treaty. 292 2. Yaakov maintained that Shimon and Levi should have trusted in Hashem and carried out the sentence bravely, without trickery. This would explain why Yaakov proclaimed, “For when angry they slayed a man” 293 in the singular. As the Midrash explains, “they were all in the eyes of Hashem like one single man.” 294 Likkutei Sichos vol. 5 pg. 150

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When does this exemption from penalty apply? If he inadvertently violates one of his command ments and transgresses without intent; for ex ample, if someone cohabits with his fellow’s wife, thinking that she is his own wife or is unmarried. However, if he knew that she was his fellow’s wife, and did not know that she was forbidden to him, rather he thought that this matter was permitted for him; or similarly, if he murdered someone without knowing that it was forbidden to murder, he is considered close to an intentional violator and is executed. This is not considered an inadvertent violation for them, because he should have studied his rele vant laws and he did not study. A descendant of Noach who was coerced by a powerful person to violate one of his command ments is permitted to violate it . Even if he was coerced to worship idols, he may do so, because they are not obligated in kiddush Hashem [sacri ficing one’s life to honor Hashem’s name] . [91] Pen alties are never administered for these violations to their minors, nor deaf-mutes or mentally deranged persons, because they are not obli gated to fulfill commandments.

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 91. “Penalties are never administered . . . to their minors” What is the source for bar mitzvah — that a boy at age thirteen reaches adulthood? Famously, two answers are suggested: 1. Shimon and Levi destroyed the city of Shechem when they were thirteen, and the Torah states that “each man took his sword….” 295 This indicates that they were considered adults. 296 2. It is a Halachah L’Moshe M’Sinai (a law transmitted to Moshe at Sinai) which was passed down orally. 297 This dispute has significant ramifications when de

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termining the age of adulthood for a ben noach : 298 As the Rambam explained earlier, the regular shiurim (halachic measurements) do not apply to b’nei noach . 299 Therefore, if the age of thirteen is a Halachah L’Moshe M’Sinai without logical basis, it has no bearing on a ben noach . That would mean that each child must be evaluated for signs of maturity, without exact guidelines that pertain to everyone equally. If, however, the first opinion is correct, the maturity of age thirteen would seem to be a natural phenomena which applies to all human beings equally. Therefore, it would apply to bnei noach as well. Likkutei Sichos vol. 10 pg. 70

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A descendant of Noach who converted, was circumcised, and immersed in a mikvah , and then desired to return from following Hashem and revert to be a ger toshav as he was previ ously, is not heeded. Rather, he must be have like a Jew in all matters, or be killed. However, [92] if he was a minor at the time of his immersion by the court, he can protest it when he matures, and instead become only a ger toshav . But if he did not protest it at the first opportunity, he can no longer protest; rather, he is a complete righteous convert. Therefore, if a Jewish man has intercourse with aminor woman who was immersed by the court, the money of her kesubah , or the fine of a rapist or seducer which generally would go to her , should all remain under the jurisdiction of the court until she matures and does not protest the conversion. Otherwise, she may take the funds ,

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 92. “If he was a minor at the time of his immersion by the court, he can protest it when he matures” This halachah is perplexing; after the child under goes the conversion process, he is deemed a complete halachic Jew. 300 How then may he annul his Jewish status once he becomes an adult? The rationale can be understood as follows: The circumsion and immersion that the child under goes is not regarded as imbuing him with the holiness of a Jew; they are considered the actions that facilitate the conversion. Once he becomes Bar Mitzvah and independently accepts Torah and mitzvos, those ac tions, retroactively, actuate that he becomes a full-fledged Jew. 301 Therefore, if he chooses to become a Jew at thirteen, he does not require another immersion or act of circumcision, because those actions carried out when he was a child remain halachically valid. 302 .302 'ñåúáå ("à"áùøä õøéú ãåò") à"áùøä íùá íù ÷"îèùá ùøåôî ïëå .íù 'äðñ .303 .ä"ñ ç"ñøñ ã"åé ò"åùåè .304 .ã"÷ñ íù æ"èá àáåä

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On the other hand, since the bris and immersion require a willing acceptance at a later age to imbue Jewish status, they are considered insignificant if he decides not to convert. Similarly, an adult who receives a bris in the process of undergoing a conversion and makes the blessing, “He who commanded . . . to circumcise the convert,” 303 if he chooses to abandon the conversion before im mersing in a mikvah, the bris is considered nullified. This is due to the same principle: both actions are required for the conversion to be valid. In this instance, since only one act was done with the intent of conversion, the conversion is invalid. Interestingly, the Ramban extended this reasoning to practical application, and introduced an intermission between the bris and mikvah, to afford the potential convert an opportunity to withdraw from the conver sion process. 304 Likkutei Sichos vol. 18 pg. 69 .300 ïè÷ ä"ãåú .(åôåñá) à ,àé úåáåúë ïéìéáèî ä"ãåú) äîë úòãìå íéøâ éåä (íù) úåáåúë ÷"îèùá à"áùøå à"áèéø .(åôåñá) á ,çñ ïéøãäðñ .(í"áîøä úòã ïëå åôåñá íù à"áèéøáå .àúééøåàãî .301 êåúîå .. úåðè÷ ìù äìéáèå äìéî åäì ìéòåîã" :íù ïéøãäðñ 'ñåú äàø ."äìá÷ åðééä åçéî àìå åìãâúðù

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and then mature and protest her conversion , and then it will be found that she is consuming money illegitimately in her gentile status, when she has no legal right to them except according to the laws of Israel. A descendant of Noach who blessed i.e., cursed the Name of Hashem , or who served idols, or who cohabited with his fellow’s wife, or mur dered his fellow, and subsequently converted, is exempt from punishment . If he killed a Jew, or cohabited with the wife of a Jewish man and subsequently converted, he is liable. He is decap itated on account of murdering a Jewish man, and is strangled on account of the wife of a Jewish man whom he cohabited with, unlike the normal blanket penalty for a descendant of Noach , for his law has changed. We have already explained above 9:14 that all death penalties of the descendants of Noach are by sword, except if he cohabited with the wife of a Jewish man who is a na’arah me’urasah [a betrothed maiden of age twelve] , he should be stoned to death , and if he cohabited with her after her entry to the wedding canopy, before she has cohabited with her husband , he should be strangled to death . By oral tradition we know that the descendants of Noach are prohibited from mating animals or grafting trees of different species alone , but not concerning wearing garments made from different species . However, they are not executed for these. Similarly, if a gentile strikes a Jew, even if he wounds him, he is not executed, though he is liable to the death penalty. The commandment of circumcision applies to Avraham himself and his descendants alone, as it states: “You and your seed after you, for their

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generations.” This excludes the descendants of Yishmael, as it states: “For specifically descen dants through Yitzchak will be called your seed”; and also excludes Eisav, for Yitzchak said to Yaakov: “And may he give you the blessing of Avraham, to you and to your seed,” the implica tion being that they alone are Avraham’s de scendants who hold to his religion and his proper path, and they alone are obligated in circumcision. The Sages said that the descendants of Keturah, which are the seed of Avraham who came after Yishmael and Yitzchak, are obligated in circum cision. And since the descendants of Yishmael and the descendants of Keturah have intermixed in our times, they are all obligated in circumci sion on the eighth day . However, they are not executed on its account. [93][94] A gentile who occupies himself with Torah

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 93. “A gentile who occupies himself with Torah study is liable to the death penalty” Included in the study of the Seven Noahide Laws is learning the portions of Torah regarding belief in Hashem. Even parts that are not necessary for keeping practical halachah, and are strictly about the Divine reality, can be studied by all. This is also apparent at the conclusion of Sefer Shoftim, where the Rambam writes that in the times of Moshiach, “the sole occupation of the entire world will be to know G-d.” This is a clear indication that the portions in Torah which contain the “Knowledge of Hashem” are not reserved for the Jewish people alone. Indeed, the Talmud tells us in Tractate Sanhedrin: “If a gentile is engaged in Torah study, he is like a Kohen Gadol.” 305 Likkutei Sichos vol. 27 pg. 246

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94. “A gentile who observes Shabbos, even on one of the weekdays, is liable to the death penalty” In the Talmud, Reish Lakish derives this prohibition from the verse said to Noach after the flood, “day and night, they shall not cease.” 306 Ravina then extends this prohibition to include any other day as well. 307 According to Rashi, Ravina is opposed to a non-Jew ish day of rest altogether. The Rambam here, however, clearly understands Ravina’s teaching very differently. He maintains that gentiles are not allowed to observe a Shabbos-like day, being it is forbidden to “to innovate anything, or to create mitzvos for themselves based on their own reasoning.” This does not mean that a gentile is forbidden to rest. On the surface, Rashi’s approach fits with the overall theme of the verse, to constantly toil whether it may

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study is liable to the death penalty; he may engage only in the seven commandments that are theirs alone. Similarly, a gentile who ob serves Shabbos, even on one of the weekdays, is liable to the death penalty. Needless to say, this law also applies if he made his own holiday. The rule of the matter is as follows : they should not be permitted to innovate anything, or to create mitzvos for themselves based on their own reasoning. Rather, they must either become

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be the “planting season and harvest . . . summer and winter”; the words “they shall not cease” imply a constant duty to be productive. It seems to contradict the Rambam, who maintains that there is no issue with being idle, provided it is not enacted as a ritual. How does the Rambam understand this verse to prohibit new religious practices? In truth, there is a deeper question. Why are non-Jews forbidden to observe Shabbos, even on other days of the week? Shabbos commemorates Hashem’s resting from creation. As the Sefer HaChinuch writes, we rest on Shabbos to remind ourselves that the world did not always exist. By keeping Shabbos, we reaffirm within ourselves the belief in Hashem’s creation of the world. 308 Why is that affirmation denied to gentiles? To preface: At the outset of creation, there was a ‘higher’ spiritual reality and the ‘lower’ physical reality, and the two realities did not meet. 309 The world was a coarse, mundane place with little room for spirituality. These two realities converged at the giving of the Torah, but the world began to be conditioned for this revolution from earlier — beginning with the flood. The flood was like a mikvah, cleansing and refining the world to be able to retain a level of spirituality that it could not perceive before. This was reflected in the change in nature after the flood. People began to live shorter lifespans, while Hashem promised that the world will never again falter — as the above-mentioned verse stated, “day and night, they shall not cease.” This was not a contradic

tion; it was an expression of the fact that coarse physicality was weakened — shortening the lifespans — while spirituality was strengthened, leading to Hashem’s promise that the world will forever remain in existence. One important indicator of the synthesis between the “upper” and “lower” realities is the concept of Shabbos. The six days of creation are marked by creativity and production; these are an expression of the world’s existence. Shabbos is a day of rest — an expression of non-existence. In other words, it is a moment when the spiritual realm is revealed within the physical world. 310 The Jewish people have been charged with this task of joining the two realities, bringing spirituality and physicality together. Therefore, we are obligated to observe Shabbos. The gentile is tasked with establish ing a civilized society based on the precepts of the Seven Noahide Laws. He is commanded to engage with the world within its lower, physical reality. There fore, Shabbos is observed specifically by the Jewish people. This is also true of Torah study, a mitzvah singled out in this halachah as well, because it too, symbolyzes the connection of the physical with the Divine. In that light, the Rambam’s understanding of the words “they shall not cease” is in tune with the rest of the verse. The verse sets the tone for the physical reality: it is to be a constant place of productivity and creativity — to which Shabbos is a contradiction. Likkutei Sichos vol. 15 pg. 49

.312 .ïàë î"ñë .313 .âé ,ãì çìùéå ú"äò åùåøéôá .314 íéâøäð ð"á ïéà í''áîøä úòãì íâù ,ã"éñ íéèå÷éì ñ"úç ú"åù äàøå .ù"ééò .ð"á úåöî 'æá íâ ,ò"î ìåèéá ìò

.308 .áì¯àì äåöî êåðéç .309 .â ,á"éô ø"åîù .åè àøàå àîåçðú

.310 .á ,á úéùàøá .311 .á ,çð ïéøãäðñ

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righteous converts and accept all of the com mandments, or uphold their own laws without adding or detracting. If he did engage in the study of Torah, observed Shabbos or innovated anything, he should be flogged and punished, and informed that [95] he is liable to the death penalty for this. However, he is not actually executed. A descendant of Noach who wishes to perform a commandment from among the other com mandments of the Torah aside from Shabbos and Torah study in order to receive reward, should not be prevented from doing so, even according to its exact laws. If he brings a burnt offering, it should be accepted from him. [96][97] If he gives charity, it should be accepted from him; and it

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 95. “He is liable to the death penalty for this. However, he is not actually executed” The Kesef Mishneh explains that he is obligated to die in the hands of Heaven for having neglected the basic responsibility to be constantly productive [see the previous segment]. As the Talmud says, “A gentile who observed Shabbos is liable to receive the death penalty, as it is stated [after the great flood]: ‘And day and night shall not cease [from productivity].’” 311 Never theless, he is not to be executed since this is not one of the Seven Laws which warrant capital punishment by the court. 312 His explanation is only necessary in order to explain the Rambam. The Ramban, 313 on the other hand, would simply explain that we do not administer capital punishment unless there is a forbidden act . Since resting is passive and not active, he is exempt from the death penalty (even if the prohibition to rest was included in the Seven Laws). 314 Likkutei Sichos vol. 5 pg. 158 & fn. 61 & margin note 96. “If he gives charity, it should be accepted from him” It is clear from the context of this halachah that the Seven Noahide Laws do not include tzedakah. There

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fore, according to the Rambam, gentiles are not re quired to provide for the poor. Now [as explained in the Segment 82], the Ramban disagrees with the Rambam’s general outline for the Seven Noahide Laws. In his opinion, all the mitzvos of the Torah which are bein adam lechavero (between man and his fellow) are included in the sixth of the Noahide Laws, the command to establish laws and courts of justice. He includes the laws of theft, dishonest busi ness dealings, employee rights, custodianship, rape, seduction, damages, loans, commerce and any other laws which are the bedrock of any civil society. 315 According to the Rambam, however, most of these were exclusively intended for the Jewish nation, ex empting the rest of the world, as explained in the previous chapter. We can thus assume that the disagreement between the Rambam and the Ramban extends to the concept of tzedakah as well; the Rambam would view tzedakah as a voluntary act rather than a mandatory obligation, while the Ramban would argue that tzedakah should be considered part of the overall commandment to establish laws and maintain social order. The Ramban believes that without the practice of charity, a society will eventually fall apart and disintegrate. The story of Sodom appears to align with the

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seems to me that we should give it to Jewish paupers, since he is sustained by the Jews, and it is a mitzvah upon them to sustain him. However, a gentile who gives charity — it should be accepted from him and given to gentile paupers. The Jewish courts are obligated to appoint judges for these gerim toshavim [resident con verts] to adjudicate according to these laws, so that the world will not be corrupted. If the courts see fit to appoint their judges from among them, they do so. And if they see fit to appoint judges from among the Jews, they do so.

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 perspective of the Ramban. As the prophet Yechezkel proclaimed, “Only this was the sin of Sodom [it was destroyed because it] did not support the poor and the needy.” 316 Sodom would not be utterly destroyed for a transgression of a commandment it was not obligated to keep in the first place! How would the Rambam approach this story? In truth, the entire world was created so that Jewish people can observe the Torah. The Seven Noahide Laws are a prerequisite for the Jewish people to have a civilized world within which they can freely practice Judaism and fulfill the mitzvos of Hashem. Therefore, although giving charity is not a mitzvah for a gentile, even the Rambam would agree that society must generally promote acts of charity and certainly not emulate the behavior of Sodom. The Talmud describes how “there was a young woman [in Sodom] who would take bread out to the poor people in a pitcher so the people of Sodom would not see it. The matter was revealed, and they smeared her with honey and positioned her on the wall of the city, and the hornets came and consumed her. And that is the meaning of that which is written: ‘And Hashem said: Because the cry of Sodom and Amorra is great.’” 317 Such a hostile attitude towards charity is the antith esis of a viable civilization and undermines the very basis of the Seven Noahide Laws. Likkutei Sichos vol. 5 pg. 150

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97. “If he gives charity, it should be accepted from him” This suggests that, ideally, it is not advisable for a Ben Noach to engage in tzedakah (if he does so as a commandment that deserves reward), because it may violate the prohibition against creating new religious practices, which the Rambam prohibited in the previ ous halachah. This needs further clarification: The prohibition against new religious practices does not apply to all mitzvos. As an example, Dama ben Nesina refused to wake his father for any amount of money, and was later rewarded for scrupulously honor ing his parents. 318 Why was he commended for his performance of a mitzvah which is not included in the Sheva Mitzvos? The explanation: Dama ben Nesina respected his father as a matter of principle. This was his way of expressing his decency as a human being with high ethical standards, and that is most certainly praiseworthy. However, our halachah is referring to one who gives charity as a way to connect to Hashem. Since it is not included in the Sheva Mitzvos [not even implicitly, as explained in the previous segment], it is best to avoid the practice altogether. 319 Reshimos, Choveres 159

.319 úøåúå ìëùä áåéç éðôî ä÷ãö ïúð íàù ø"åîãà ÷"ë éøáãî òîùî .äðéúð ïá àîã ìù à"åà ãåáéë åîë çáåùî æ"ä øñåîä

.316 .èî ,æè ìà÷æçé .317 .á ,è÷ ïéøãäðñ .318 .à ,àì ïéùåãé÷

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If two gentile litigants come before you to be judged according to Jewish law, and both agreed, they are judged in accordance with Jewish law. If one of them agrees and the other does not agree, he is only pressured to be judged in accordance with their law. If it was a Jew and gentile as litigants, it depends ; if there are rights to the Jew according to their secular laws, he is judged in accordance with their law, and he is told: “This is your law.” and if there are rights to the Jew according to our laws, he is judged according to Jewish law , and he is told: “This is our law.” It seems to me that this procedure is not practiced on a ger toshav who is a litigant , rather he is always judged in accord ance with their secular laws. It also seems to me that the ger toshav should be treated with decency and acts of kindness, in the same manner as Jews. For we are commanded to sustain them, as it states: “You shall give it to the stranger who is in your gates, that he may eat it.” And the statement of the Sages that “We should not extend greetings of peace to them,” only applies to gentiles and not to the ger toshav . Even regard ing gentiles, the Sages commanded to visit their sick, bury their dead with the dead of the Jews, and provide for their poor along with the poor of the Jews, for the sake of peace. After all, it states: “The L-rd is good to all, and His mercies are over all His creations,” and it states: “Its ways are ways of pleasantness, and all its paths are peace.”

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.120 .àë ,ãé ,äàø¯íéøáã .121 .è ,äî÷ ,íéìäú .122 .æé ,â ,éìùî

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[98][99] Chapter Eleven [100] The King Moshiach is destined to arise and restore the kingdom of the house of David

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olah sacrifices, it is as if he offered it.” 326 If this is true with regard to sacrifices, many of which are personal offerings which pertain only to one indi vidual, how much more so when we study the laws of Moshiach and redemption which pertain to the entire Jewish people. The study of these laws, no doubt, serves to hasten the coming of Moshiach in actuality. Chukas-Balak 5749. Sefer Hasichos vol. 2 pg. 572 & fn. 91 100. “The King Moshiach is destined to arise…” The Rambam describes Moshiach’s impact in a series of six statements; Moshiach will accomplish three goals (reinstate the monarchy, build the Beis Hamikdash and gather the Jewish people), and there will be three resulting effects (the Torah’s justice system will be reinstated, we will offer sacrifices, and observe the Shemitah and Yovel). It therefore seems correct to understand the first three to correspond with the final three. The second and third statements are straightfor ward: korbanos become possible with the rebuilding of the Beis Hamikdash, and Shemitah and Yovel become possible due to the ingathering of the dispersed [see Segment 104]. The first effect, the restoration of the laws, can also be understood as a result of the first act, the reinstation of the monarchy. Despite the fact that it appears to be referring to the Sanhedrin’s reinstatement, commenta tors explain that Moshiach will be the one to ordain and reinstate the Sanhedrin. 327 Also, there are in stances where judgement is associated with the Davidic dynasty. The Rambam wrote in Hilchos Sanhedrin that “kings of the House of David . . . sit in judgment over the people,” 328 and in Hilchos Melachim Chapter 4, that .320 êìîä ñãøôá àáåä) êìéàå 277 'ò ç"éç ù"å÷ìá íâ äëåøàá äæá äàøå .(î"ëá äæ ÷øôá .321 .äìéâî 'ìä óåñ .322 .è"ôø ú"äåñé 'ìä .323 .á"ä íù ú"äåñé 'ìä .324 .ä"ä à"ô äìéâî éîìùåøéì íéðôä äàøî 'éô íâ äàø .325 àäé àìà .. úåëìä úåëìä") åøôñì í"áîøä úîã÷äá äëåøàá äàø

98. Hilchos Moshiach The Rambam concludes his entire work on the topic of Moshiach because the era of Moshiach represents the climax of the Torah. On a basic level, this means that during that era, we will have the ability to perform mitzvos in the fullest and most complete manner. 320 On a deeper level, the very existence of Torah laws during the Messianic era demonstrates the true eternity of Torah laws. The Rambam states elsewhere that “All the books of the Prophets and all the Holy Writings will be nullified in the Messianic era, with the exception of . . . the five books of the Torah and the halachos of the Oral Law, which will never be nullified.” 321 Although we are told that the Torah is eternal — as the Rambam stated previously, “It is clear and explicit in the Torah that it is [G-d’s] commandment, remain ing forever without change, addition, or diminishment” 322 — this does not apply to the words of the prophets whose purpose is to uphold the observance of the Torah. 323 Similarly, lengthy Torah deliberations which are only a means to reach the conclusion of the law, will not be considered rele vant. 324 However, the laws of the Torah themselves will remain in effect; those are truly eternal. This is the reason for the placement of the laws of Moshiach here, as the culmination of the Mishneh Torah ; it reflects the fact that the full “potency” and eternity of the Rambam’s work, a compilation of the Torah’s laws, 325 will only come to fore after the coming of Moshiach. Siyum HaRambam 5752. Sefer Hasichos pg. 27 & fn. 16 99. Hilchos Moshiach Our Sages say that “if one studies the laws of the

.("äìåë äô ìòáù äøåúì õá÷î äæ øåáéç .326 .äôåñá úåçðî

.327 äàøå ."ìåãâä ã"á êåîñé (çéùî) àåäù" á"ä ã"ô ïéøãäðñ 'ìä æ"áãø ìë øéæçîå" ïàë øôñ úéø÷î øéòäìå .ð"ùå ,74 äøòä 105 'ò è"ç ù"å÷ì ."íãå÷ åéäù åîë íéèôùîä .328 .ä"ä â"ô

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to its former glory . [101] [102] He will rebuild the Holy Temple and gather the exiles of the Jewish

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 “his intent and aspiration should be to advance the true faith, to fill society with morality.” 329 Notably, there are several versions of the text here, with minor nuanced differences. 330 According to some versions, the words, “the laws will be restored to how they were originally” may be a general statement referring to the mitzvos which are enumerated further, and not an additional detail for itself. Likkutei Sichos vol. 18 pg. 277, margin note to fn. 49 101. “He will rebuild the Holy Temple and gather the exiles of the Jewish people” The Rambam states that the building of the Beis Hamikdash will precede the ingathering of exiles. However, numerous Midrashic sources state the oppo site: the ingathering of exiles will precede the building of the Beis Hamikdash; “Yerushalayim will not be rebuilt until the exiles are gathered.” 331 A similar implication is evident in Tehillim; Chapter 126 speaks about the ingathering of exiles, and it is followed by Chapter 127 which speaks about the rebuilding of the Beis Hamikdash. This was also the order followed with the Mishkan in the desert and with the first Beis Hamikdash — the gathering of the Jewish people (in the Exodus from Egypt and in settling the Holy Land) preceded the building of a Divine abode. Both approaches can teach us a lesson in our Divine service: The building of the Beis Hamikdash represents the sanctification of the material world. Therefore, the Midrashic approach says, it will be built after the ingathering of exiles. The first stage of the world’s redemption is when the Jewish people are redeemed, and then, afterwards, the world will reach yet a higher state in which even physical matter itself is elevated and redeemed. The lesson from this approach is that in general, before engaging in our role to elevate the world around us, we must first elevate ourselves and achieve our own spiritual potential. This gives us the ability to thereafter elevate our surroundings. 332 However, the Rambam’s approach teaches us that sometimes, the building of the Beis Hamikdash must .331 .(åôåñá) àé çð àîåçðú .332 äìôúä íãå÷ ìåëàì øåñà ïëìã" (à"òø ,ç) åö ú"å÷ìá øàåáîä ã"òå åîöò àåäå ìëàîä äìòé êéàå ìëàîäî úåöåöéðä øåøéá ò"åä äìôúäù éôì ."äèîì øùå÷î ïééãò

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precede the ingathering of exiles: When an opportunity arises before you — by Divine providence — to accomplish a certain matter, it is an indication that it is a mission for you to fulfill, even if you have yet to achieve your full spiritual potential. In fact, elevating your surroundings and building this Beis Hamikdash will be a source of additional spiritual strength for your personal Divine service as well. Jewish law follows the Rambam’s approach, as no other Halachic authorities dissent with his opinion; the Beis Hamikdash will be built before the ingathering of exiles. On a similar note, in our generation, the correct approach is to engage in elevating one’s surroundings even before reaching one’s personal spiritual potential. The Rebbe [Rayatz] sent emissaries to the most distant locales without waiting for those individuals to achieve the pinnacle of their spiritual perfection, and he applied this approach to the masses, not only to specific individuals. However, a lesson should be remembered from the other approach as well: Whenever we bring a fellow Jew closer to Judaism, there are two aspects to our endeavor: (1) the goal of bringing this specific individual closer to Judaism (i.e., the ingathering of exiles), and (2) the effect this engagement will have on the world in general (i.e., building the Beis Hamikdash). The Midrashic approach reminds us that the pri mary role and focus of the Shliach is to influence the people of his specific location (Jews, and non-Jews through encouraging them to observe the Seven Noahide Laws). Although he must remember that the ultimate goal is to “build the Beis Hamikdash” and influence the world at large, and this knowledge will certainly be a source of encouragement and inspiration, he shouldn’t forget that his most important focus is “the ingathering of the exiles” — the people of his city. Chaye Sarah 5747. Sefer Hasichos vol. 1 pg. 99 102. “He will rebuild the Holy Temple and gather the exiles of the Jewish people” The Rambam states that the building of the Beis Hamikdash will precede the ingathering of exiles. However, as explained in the previous segment, numer- .329 .åôåñá .330 ùåøéôä ä"ë éìåàå ."ïéáéø÷î åéäù íãå÷î" (591 ãøåôñ÷åà) é"úëî 'àá 'ááå .(å"àå éìá) "úåðáø÷ ïéáéø÷î" é"úëä áåøå íéñåôãáù àñøéâä éôì íâ .ïàë øôñ úéø÷á ä"ëå ,(å"àåá) "ïéáéø÷îå" é"úë

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people. In his era all the laws will be restored to how they were originally; [103] we will offer up sacrifices, [104] observe Shemitah [Sabbatical years] and Yovel [ Jubilee years] , according to all the rules stated in the Torah.

 ous Midrashic sources state the opposite: the ingather ing of exiles will precede the building of the Beis Hamikdash. 333 In practicality, only one approach will actually occur. How then, can each approach be called “the words of the Living G-d” 334 ? We cannot suggest that one approach refers to Yerushalayim shel Ma’alah, the “heavenly Jerusalem,” implying that on a spiritual level, the building of the Beis Hamikdash will precede the ingathering of exiles while physically, the exiles will actually be gathered first, because the Talmud says that “Hashem said: I will not come into the Yerushalayim of Heaven until I come into the Yerushalayim on Earth.” 335 In other words, the redemption will play out on earth before it plays out in the heavenly realm. The resolution is that the building of the Beis Hamikdash and the ingathering of exiles will take place in numerous stages, so both opinions can play out in reality. Yerushalayim will be rebuilt and then the exiles will be gathered, and afterwards, the rebuilding of Yerushalayim will be achieved to a higher degree — in a way that is only possible through the ingathering of the exiles which preceded it. This is reflected in our Divine service as follows: The word Yerushalayim is made up of the words “ yirah shalem,” 336 which mean “ a perfect fear of heaven.” 337 A perfect fear of heaven can exist on many levels; one’s perfect fear of heaven today is different than the fear of heaven expected of him tomorrow, when he reaches a higher spiritual level. This spiritual elevation occurs through the “ingath ering of exiles,” through collecting and elevating the lost sparks of holiness in a person’s soul. This is achieved through prayer. The Alter Rebbe explains that every time we pray, we elevate a new level of sparks; although it’s the same prayer that we repeat each day, .338 .àöéå ô"ñ à"åú .339 .ç"ä é"ô ìáåéå äèéîù 'ìä ìéòì äàø .340 ìëì àéä ìáåé' ìáåéá øîàðä áåúëä àéáä íùå) ïàë øôñ úéø÷ äàø .(é ,äë àø÷éå ¯ 'äéáùåé .341 .î"ëàå .äæá è"å÷ùä äòåãéëå .á"éôñ ìáåéå äèéîù 'ìä í"áîø äàøå

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each one represents a new, higher, spiritual level. 338 This was true also of the sacrifices in the Beis Hamikdash, for which prayers are a replacement: each sacrifice brought a new spiritual elevation to the mizbe’ach and to the entire Beis Hamikdash, including the Kodesh Hakodashim. So, our Divine service begins with rebuilding Yerushalayim, i.e., achieving a perfect fear of heaven. In that “rebuilt” space, i.e., with that spiritual power, we engage in prayer (“ingathering the exiles”), thereby elevate the space of Yerushalayim again, and so on and so forth. Both approaches are therefore true: the ingathering of exiles is made possible by the rebuilding of Yerushalayim, and the rebuilding of Yerushalayim is made possible through the ingathering of exiles. Chaye Sarah 5748. Toras Menachem vol. 1 pg. 491 103. “We will offer up sacrifices” Will the Jewish people offer sacrifices before con cluding the purification process of the parah adumah, which lasts a full week? And if so, how will that be possible? This requires further examination. Likkutei Sichos vol. 33 pg. 128 fn. 19 104. “Observe Shemitah and Yovel” The Yovel 339 is only observed when the entire Jewish nation dwells in their land. 340 Shemitah, on the other hand, is understood by many Halachic authori ties to be observed even without the presence of the entire Jewish people. This statement from the Rambam indicates that, even if it is observed to some extent, the proper fulfillment of Shemitah is possible only after the dis persed of Israel are gathered, just like the Yovel. 341 Likkutei Sichos vol. 18 pg. 277 fn. 49

.333 .(åôåñá) àé çð àîåçðú .334 .ð"ùå .á ,âé ïéáåøéò .335 .à ,ä úéðòú .336 .(ã"åé ,å"ðô ø"áî) à ,æè úéðòú ¯ øä ä"ãåú äàø .337 .î"ëáå .â ,å ù"äù .á ,ñ ä"øì íéùåøã .ã ,èë äàø 'ô ú"å÷ì äàø

Hilchos Melachim | Ch 11

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[105][106][107] [108] Anyone who does not believe in him or does not await his coming does not merely deny the other prophets, but rather

 105. “Anyone who does not believe in him…” Why must the Rambam define the status of one who denies Moshiach’s coming? And why isn’t it discussed elsewhere, in the context of the principles of Jewish belief? On a simple level, we can suggest that the Rambam is stressing the fact that the degree of one’s belief in Moshiach should match the degree of faith one has in the Chamishah Chumshei Torah themselves. 342 This would also explain why the Rambam mentions Moshe Rabbeinu; his prophecies had the highest level of affirmation possible, because the entire Jewish people witnessed the Giving of the Torah. 343 A deeper explanation: With this introduction, the Rambam seeks to convey the core idea of Moshiach. It is not merely something revealed by the prophets; it is a core precept of the Torah itself. The idea of a time when mitzvos will be observed in utmost completion is core to the source of those mitzvos — the Torah itself. The precept that Torah is eternal necessitates the existence of such a reality. This approach to Moshiach can also shed light on the fact that the Rambam does not enumerate the belief in Moshiach among the list of mitzvos at the beginning of Mishneh Torah. 344 The Rambam’s list does not generally enumerate “general” mitzvos which in clude several obligations. This would certainly apply to the belief in Moshiach, which is not just one specific mitzvah, but rather a core precept of the entire Torah. Therefore, it was not included. 345 Likkutei Sichos vol. 18 pg. 279 & fn. 57 & 63 106. “Anyone who does not believe in him or does not await his coming…” The Rambam makes two points: one who does not believe in Moshiach is a Torah-denier, and furthermore, one who merely does not await his coming is a Torah-denier as well. This second point is often overlooked, and it is .348 ìàøùéî à"åàë ìù éúéîàä åðåöøù (á"ôñ ïéùåøéâ 'ìä) í"áîøä ã"ñôë ."åô÷úù àåä åøöé" àìà ,"úåøéáòä ïî ÷çøúäìå úååöîä ìë úåùòì" .349 úåëøá) "àéø÷ àðîçø àúøúçî íåôà àáðâ" ì"ôà äðåîà ãöîù ãòå .î"ëáå .é"ô æ"ôøú íéãåäéä ìáé÷å ä"ã äàøå .(à ,âñ .350 .æè úåà '÷ úëøòî úåîã÷ øáãîá à"ãéçä ù"î äàøå

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therefore important to raise awareness about it. This is conveyed in the famous words of ani ma’amin : “I await his coming every day.” 346 In fact, it is mentioned in the daily prayers: “For I await your deliverance all day.” Notably, this prayer emphasizes that this anticipation for Moshiach is felt throughout the day. Why isn’t this halachah enumerated among the mitzvos which are constant obligations? Because this obligation only applies during exile, before Moshiach arrives. Obviously, intentionally ignoring this halachah has no benefit, inasmuch as this is a halachah recorded in Torah, and “Hashem’s word will stand forever.” 347 Furthermore: being that this anticipation is a halachic obligation, it is something which every Jew inherently wants to fulfill, being that the inner will of every Jew is to fulfill all mitzvos. 348 If he claims otherwise, he is merely fooling himself. Balak 5748. Sefer Hasichos vol. 2 pg. 533 & fn. 95 107. “Anyone who . . . does not await his coming” The reason for this obligation: Belief alone does not really affect the person; it does not permeate his entire being; 349 the obligation to await Moshiach ensures that this belief will also perme ate one’s being, to the extent that he will visibly await his arrival as well. Additionally: Anticipation and yearning for something can cause pain to the person, and that is precisely the point; the more one will yearn for Moshiach, the more he will implore Hashem to bring him, and actually hasten his arrival. 350 Va’eschanan 5748. Sefer Hasichos vol. 2 pg. 583 fn. 91 Tzav 5749. Sefer Hasichos vol. 1 pg. 350 108. “Anyone who does not believe in him or does not await his coming…” As explained in the next segment, the function of Moshiach according to halachah is to reinstate the

.342 .ç"ô ú"äåñé 'ìä äàø .343 .à"ä íù .344 .'âä ÷ôñä ä"ô äðîà ùàø äàø .345 .ã ùøåù ö"îäñ .346 .394 'ò â"ëç ù"å÷ì äàøå ."ïéîàî éðà" çñåð .347 é .ç ,î 'éòù