The Rebbe's Rambam | Marking the completion of the entire set

Hilchos Melachim | Ch 11

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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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Pardes Hamelech

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

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