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

Hilchos Melachim | Ch 11

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439

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David, [137] according to the written and oral Torah, and [138] [139][140] compels all of the Jewish people to follow it and to strengthen its observ

 all, as his title suggests, shouldn’t his main role be to rule? It is noted in many sources that one who diligently learns Torah causes a significant and meaningful change in themselves. The Alter Rebbe notes that it is an experience which unifies the person with Hashem: “Now this is a most wonderful unity . . . that they should actually become one and united from every side and angle.” 435 This is not referring to a shallow form of study; rather we are speaking about someone who truly delves into the subject matter, and where his intellect becomes one with the wisdom of the Torah. In such a person, the Torah elicits immense change. This sheds light on how the Jewish people can overcome the challenges of exile: Our Sages said: “For there is no free man but one that occupies himself with the study of the Torah.” 436 This is why Yaakov Avinu, as a precursor to his arrival in Egypt, sent Yehuda to establish a place of learning. Notably, the Midrash which describes this event spe cifically uses the word “delve” in regard to the Torah learning of Egypt, 437 because one transcends the exile specifically when he truly delves into the Torah. For this reason, Moshiach first and foremost must be a person of immense Torah learning, someone who deeply contemplates and learns the Torah diligently. The ability to redeem the Jewish people from this terrible exile stems from our connection to the Torah, since the Torah transcends the bonds of exile. Likkutei Sichos vol. 35 pg. 203 136. “Who is immersed in Torah…” The Rambam first mentions Moshiach in respect to his personal service of Hashem, and then continues with Moshiach’s positive impact on the Jewish people, and finishes with Moshiach’s ultimate transformation of the nations of the world. This teaches us an important lesson in our personal service of Hashem: In order to bring the redemption, one must strive to succeed in all three of the aforemen tioned categories: in one’s personal Divine service, in affecting other Jews, and in transforming the world around him. Eikev 5749. Yein Malchus 45

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Pardes Hamelech

137. “According to the written and oral Torah” The Rambam’s description of Moshiach is to con trast his description in the previous halachah (removed from the classic editions by the censors) of the heretic who changes the Torah: “Anyone who adds or sub tracts . . . is certainly a wicked person and a heretic.” Igros Kodesh vol. 30 pg. 217 138. “Compels all of the Jewish people to follow it…” The key difference between Moshiach and the kings who preceded him will not be his effect on the Jewish people. In the times of Shlomo Hamelech (and in a similar manner in Chizkiya’s times) the Jewish nation enjoyed an era of exemplary performance of the entire Torah, in the most comfortable of circumstances. The true accomplishment of Moshiach will be his impact on the entire world, as the Rambam continues: “He will perfect the entire world to serve G-d to gether.” When the Rambam writes that Moshiach “compels all of the Jewish people to follow it,” he is still discussing the qualifications to be considered — “ b’chezkas ” — Moshiach. Although this is something Moshiach must bring to the world, he will only be considered the definite Moshiach once he has affected all of the nations of the earth and led them to “serve Him with one accord.” 438 Acharon shel Pesach. Sefer Hasichos 5748 vol. 2 pg. 389 & fn. 55 139. “Compels all of the Jewish people to follow it…” The Talmud states: “Ben David [i.e., Moshiach] will come either in a generation in which is completely meritorious, or a generation which is completely lia ble.” 439 The Rambam’s statement therefore, that Moshiach will compel the Jewish people to observe Torah, seems bizarre. If it will be a meritorious generation, it will not be necessary to compel them, and if it will be a ‘liable’

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