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

Hilchos Melachim | Ch 11

mikln zekld

428

refers to Moshiach as well. [113] There, he proph esied about both Moshiachs. About the first

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 110. “In the Torah’s section on Bilaam, it refers to Moshiach as well” The Rambam finds it necessary to cite two separate verses 355 because each verse demonstrates another crucial aspect of the definition of Moshiach and its associated laws: The second verse — from Bilaam’s prophecy — is crucial because it specifically identifies a person, a King Moshiach, who will emerge to redeem the Jewish people. The first verse merely mentions that Hashem will redeem us. This verse is cited only second, however, because the Rambam’s primary point in this halachah is to clarify that — because Moshiach is expressly written in the Torah — denial of Moshiach is tantamount to denial of the entire Torah. The verses of Bilaam are written poetically; it cannot be said that they are explicitly discussing Moshiach. 356 The Rambam therefore cites the first verse as well, which explicitly describes the future redemption. 357 Likkutei Sichos vol. 34 pg. 114 111. “In the Torah’s section on Bilaam, it refers to Moshiach as well” Why does the Rambam choose to bring a second proof about Moshiach? In addition to the explanations in Segments 109-110, a key difference is that the first proof only discusses the idea of redemption in general, without details; the second proof clarifies many more details of the era of Moshiach, including a description of the redeemer. 358 Another difference: the first proof discusses the redemption from exile, while the second makes no mention of exile; it discusses only the details of Moshiach itself. The Rambam therefore cites this proof second: he thereby emphasizes the chronological order of the redemption, which will have two phases (see Segment 145); first a redemption from exile, and then a full experience of redemption itself. 359 Balak 5751. Sefer Hasichos vol. 2 pg. 688

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Pardes Hamelech

112. “In the Torah’s section on Bilaam, it refers to Moshiach as well” Why does the Rambam emphasize that this proph ecy was told by Bilaam? Considering Bilaam’s position as the prophet of the gentiles (who experienced a level of prophecy parallel to that of Moshe Rabbeinu 360 ), it is quite unique that he, of all people, prophesied about the downfall of the gentile nations and their subjugation. This reflects the Talmudic saying, “From within the forest comes the handle of the ax” 361 — the source of destruction emerges from within themselves. Perhaps this is why the Rambam emphasizes the author. A slightly different explanation: Bilaam initially planned to curse the Jewish nation (G-d forbid) by utilizing his immense spiritual powers; ultimately, however, he utilized these powers to bestow immense blessing upon them. This idea is directly related to the era of Moshiach, when the entire gentile world will use their strength — perhaps previously employed to dominate Jews — to instead assist them. This idea is emphasized in the prophecy, “And kings shall be your nursing fathers…”; 362 specifically the kings , the most powerful gentiles, will assist the Jews. For this reason, the Rambam notes the gentile author of this prophecy. Another parallel between this prophecy and Moshiach: Bilaam’s intent to curse the Jews, G-d forbid, stemmed from his irrational hatred of the Jewish people. When Hashem transformed these curses into blessings, 363 this irrational nature remained; the bless ings stemmed from Hashem’s own deep love for His children, which transcends logic. This is directly related to Moshiach, which is also something that transcends logic. As the Talmud states: “Moshiach will only arrive with hesech hada’as (lit. without da’as , i.e., by surprise),” 364 which can also mean that it will be on a level which surpasses da’as , rational logic. 365 Likkutei Sichos vol. 18 pg. 283 fn. 74, vol. 23 pg. 171 & fn. 56, vol. 38 pg. 89 .êìéàå 301 'ò æ"èç ù"å÷ì äëåøàá äàøå .ãåã éîé ãò äòéâä àì .355 .èì÷î éøòî úéùéìù 'éàøá êøåöä ìò ïî÷ì êìîä ñãøôá äàøå .356 .ù"ò .ãåã ìò ÷ø íéáåúëä ìë ùøéô (æé ,ãë) ÷ìá ò"áàøáå .357 .á"ðô úåãåñéä øòù (è"éáîäì) íé÷ìà úéá äàøå .358 .ãåòå .272 'ò ç"éç ù"å÷ì íâ äàø .359 .(109 'ò à"ç ù"äñ) à"éñ à"ùðú í"áîøä ìò ïøãääá íâ æ"ãò äàøå

.360 .ãåòå .ãåé ,ãì äëøá éøôñ .361 .á ,èì ïéøãäðñ

.362 .(âë ,èî 'éòùé) "êéúå÷éðéî íäéúåøùå êéðîåà íéëìî åéäå" .363 .(å ,âë àöú) êé÷ìà 'ä êáäà éë ... êåôäéå ... äáà àìå" ù"îë .364 .à"òñ ,æö ïéøãäðñ .365 .(ã"ñ ÷"äâà) àéðúá æ"äãà ùåøéôë