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

Hilchos Melachim | Ch 11

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[118][119][120] Also regarding the cities of refuge, it states: “If the L-rd your G-d enlarges your border . . . you shall add for yourself another three cities … ;” this matter was never realized,

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 world, can be used as a tool for a person to achieve inner personal completion by ensuring his rule over his complete being. The verse therefore continues that a person’s rule must also extend from the river to the ends of the earth . It stresses that a person must never be complacent with his own personal service of Hashem, but rather must work to influence the world around him. The river alludes to the river which flows from Gan Eden, the place Adam was originally placed to work the land and guard it. More generally, it is a reference to the world at large, which is Hashem’s garden. A person’s mission is to work this land and reveal how it is truly Hashem’s garden. His mission on earth is to irrigate the land with the waters of the river, meaning to refine the land and reveal the G-dliness that is found within. Thus, because a person’s service to Hashem is expressed through seas and rivers reaching the ends of the earth , the rule of Moshiach which comes as a result is described in the same manner. Likkutei Sichos vol. 38 pg. 100 118. “Also regarding the cities of refuge…” This is the third proof brought by the Rambam that Moshiach is evident in the Torah. This raises a question: the halachos were intention ally divided by the Rambam himself. Why didn’t he include this in the previous halachah, together with the first two proofs? 388 Additionally, why is he particular to note the topic (the cities of refuge) in which this verse is mentioned? The explanation: As explained in Segment 98, the function of Moshiach is not to create something new, but rather to usher in a wholesome era during which Torah and mitzvos can be fulfilled in a perfect manner. In other words, he represents the completion of the Torah itself. With the first two proofs, the Rambam intends to reinforce this idea by proving that Moshiach is, in fact,

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Pardes Hamelech

mentioned within the Torah itself. This third proof demonstrates a further point: Not only will Moshiach facilitate the complete observance of mitzvos, he will facilitate the completion of a mitzvah itself; not only will the cities of refuge be observed as before, they will take on a whole new dimension — they will include three new cities which were not part of the mitzvah before. In other words, this proves that the mitzvos themselves are not com plete without Moshiach’s arrival. The Rambam therefore notes the context, that it was stated with regard to the cities of refuge: It is not a reference to the source of the verse, but rather an emphasis of the proof; the mitzvah itself is not com plete until Moshiach’s arrival. Likkutei Sichos vol. 18 pg. 273 119. “Also regarding the cities of refuge…” What is lacking with the first two proofs that necessitated the citing of a third? 389 With this proof, the Rambam demonstrates that Moshiach is not only a crucial Torah belief , but a crucial part of the mitzvos themselves. It is a compo nent of the mitzvah of the cities of refuge. Conse quently, it assumes the degree of eternity inherent in mitzvos. This explains the Rambam’s language, “the Holy One, blessed be He, did not [issue a] command- [ment] in vain”; he emphasizes that it is a mitzvah, and that he is therefore certain that it must be realized in actuality. What is unique about a mitzvah’s eternity? When Hashem guarantees something in a prophecy, it may, under certain circumstances, be rescinded; only a prophecy intended to be shared with the public will always be observed, no matter the circumstance. This demonstrates that prophecy in general is not something that is essentially unchangeable. 390 However, the Torah is on an entirely different level of eternity: being that it is the will and wisdom of Hashem himself, it is inherently above the boundary of

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.388 .êìéàå 109 'ò ã"ëç ù"å÷ì äàøå .389 .úåðåùàøä úåéàøä éðùá êøåöä ìò à"ä ìéòì êìîä ñãøôá äàø