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

Hilchos Melachim | Ch 12

mikln zekld

453

íúBà eàOðiL éãk àìå ,íéBba ecøiL § ¦ ¤ ¦ © Ÿ § § © § ¤ ¥ § ¨ ìå ìëàì éãk àìå ,íénòä ;çîNìå úBzL ¦ © ¨ Ÿ § Ÿ ¡¤ ¥ § § ¦ § § ¦ § © Ÿ ,dúîëçå äøBza ïééeðt eéäiL éãk àlà § ¦ ¤ ¥ § ¨ ¤ § ¦ ¨ © ¨ ¨ § ¨ §

over the entire world, nor in order to rule over the gentiles, nor for the purpose of the nations exalting them, nor for the sake of eating, drink ing, and merrymaking. Rather, they desired the days of Moshiach so that they would be free to engage in the study of Torah and its wisdom,

 does not allow us this ultimate perfection of Torah and mitzvos observance. 497 This is the reason that the Jewish people seek to connect every mitzvah, every holiday, and every aspect of Divine service with the coming of Moshiach — because the Messianic age will perfect the very mitzvah or holiday one is observing at that very moment. Mikeitz 5751. Sefer Hasichos vol. 1 pg. 204 156. “The Sages and prophets desired the days of the Moshiach not for the sake of ruling over the entire world” It seems obvious that the Sages and prophets were not interested in glory and dominance. People who are focused on wisdom and spirituality are usually not striving to acheive world dominion; how much more so the Sages and prophets whose pursuits were purely of a Divine nature, which transcended the material realm. What is the Rambam’s intention with this seemingly obvious statement? The explanation: The dominion referred to here is not motivated by vanity and the quest for control. Rather, the Rambam is hinting at the responsibility described in Chapter 8 “to compel all people of the world to accept all the commandments that were commanded to Noach.” There are two methods of influencing the world to adhere to the Seven Noahide Laws: 1. We can influence them with peaceful means. This is, understandably, a difficult and painstaking task. 2. In the times of Moshiach, the gentiles will serve Hashem through the influence of the Jewish people, but we will not need to leave the Holy Land in order to influence them. Rather, the sublime spiritual pres ence of the Jewish people in Eretz Yisrael with the Beis Hamikdash will radiate among the gentiles throughout the world, and they will spontaneously become at



Pardes Hamelech

tracted to the immense revelation [see Segment 70]. Thus, the Rambam in our halachah is teaching us that the ultimate way to bring a Divine consciousness to the world is not through ruling over it, since that requires great effort and does not allow for the sages to involve themselves in Torah and wisdom “without anyone bothering or disturbing them.” The Sages and prophets dreamed of the day when the presence of Hashem’s light would reign supreme, alleviating them of the need to rectify the ills of the world, so that they can be fully dedicated to the wisdom of Hashem. Likkutei Sichos vol. 35 pg. 97 157. “The Sages and prophets desired the days of the Moshiach . . . so that they may merit life in the world-to-come” In Hilchos Teshuvah, the Rambam similary writes that “this is why all Israel, their Prophets, and their Sages so desired the days of the King Moshiach . . . so that they merit life in the world-to-come.” 498 However, these statements seem to be in direct contradiction with the end of the next chapter in Hilchos Teshuvah where he wrote regarding serving Hashem for the sake of the world-to-come that “it is not proper to serve Hashem in this way . . . this is not the virtue of the prophets nor the virtue of the wise.” 499 How can we reconcile these statements? Additionally: The Rambam describes one who “does what is true because it is truth” as being “an exceed ingly great virtue, and not every wise man merits it. It is the virtue of Avraham Avinu.” Yet here he demands this service of (seemingly all ) prophets and sages! The explanation: In the desire for the world-to-come, there can be two separate approaches: One can view it as a place of reward, or as a means for more elevated engagement with G-dliness through Torah and mitzvos.

.499 .é"ô

.497 .á"ä è"ô .498 .á"ä è"ô