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

Hilchos Melachim | Ch 12

mikln zekld

456

 lead a healthy lifestyle. The Rambam must therefore specify that nevertheless, Hashem will (miraculously) remove all sicknesses. The explanation of the other nuances in language: An abundance of goodness alone, if it is not recog nizable to the receiver, 507 is insufficient to prevent jealousy and competition. This is why the Rambam adds ‘delicacies’; it is not necessarily including a new type of abundance, rather emphasizing that this abun dant goodness will be appreciated by all humans, as delicacies are enjoyed. This is also why the Rambam does not emphasize that the delicacies are bestowed; the intent here is how it will be appreciated from the human perspective. Furthermore, in the era of Moshiach we will all be spiritually elevated, and not preoccupied with mundane enjoyment. This is why the Rambam uses the term ‘as dust ’: this is not only to describe their quantity, but also their level of importance; they will be viewed as “inedible.” 508 However, in the era before Moshiach, discussed in Hilchos Teshuvah , the world will not yet be elevated to this level; mundane enjoyment will still be a distraction to our Divine service. 509 Hashem will therefore not make them abundantly available, and only ‘goodness’ will flow in abundance. This is why the Rambam omits the detail of ‘delicacies’ there. This also explains the other nuances: Hilchos Teshuvah emphasizes the goodness that will enable us to fulfill the Torah, as only those things, specifically, will be bestowed. Consequently, there is also no mention of the removal of jealousy and competition, as it will still be possible for someone not to appreciate his abundance and become jealous of another. 510 Furthermore, this can even lead to famine and war; this is why the Rambam emphasizes that Hashem will remove the famine and war, as it is not self understood. This is also why the abundance of goodness is enumerated as a separate detail, and not as a reason for the lack of famine and war. Hadran 5735. Yein Malchus vol. 3 pg. 361 160. “Neither hunger nor war . . . for goodness will flow in abundance” The Rambam states that the Messianic era will not .512 .àé ,åè íéøáã .513 .á ,åð äëåñ .514 .áé àîåçðú .515 .äëåðç 'ìä óåñ í"áîø äàø .516 ø"ëéàã àúçéúô .è ,è"ô ø"÷éå íâ äàøå .íåìùä ÷øô àèåæ õøà êøã .ãåòå .è åøúé (øòáàá) àîåçðú .ë

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Pardes Hamelech

include a dramatic shift to the natural order. In the Talmud, this is the opinion of Shmuel, who said, “there will be no difference between the current age and the Messianic era except the emancipation from our subju gation to the gentile kingdoms.” 511 However, Shmuel bases his opinion on the verse, “For the poor will never cease from the land.” 512 This seems to contradict the Rambam’s statement that good will flow in abundance. Igros Kodesh vol. 28 pg. 255 fn. “Lo Yihiye” The Talmud says, “Woe to the evil, and woe to their neighbor, blessed is the righteous, and blessed is his neighbor.” 513 The evil, in the Midrash, is a reference to Korach and his rebellion; those who joined his rebel lion and conflict with Moshe were members of the neighboring tribes. 514 Therefore, to avoid such con flicts, one should always ensure to be situated around righteous neighbors. Both aspects are fundamentally connected to Torah study. The way to avoid conflict (“woe to the evil”) is by engaging in Torah study (“blessed is the right eous”), and likewise, the way to achieve true growth in Torah study is by avoiding all traces of conflict. This is expressed in the story of the giving of the Torah: Our Sages say that the Torah was given for the sole purpose of bringing peace in the world. 515 In fact, we became worthy of receiving the Torah only because we were gathered at Sinai “like one person, with one heart.” 516 This theme of unity is uniquely expressed in the Torah study of a tzaddik: a righteous person always remains connected to the “Giver of the Torah” and studies it for its sake alone; naturally, it fosters a sense of unity. The greatest expression of this unity will be in the time of Moshiach, when, as the Rambam says here, there will be no envy or competition. This will be for the simple reason that Moshiach will teach Torah to the entire nation, and the entire world will be filled with knowledge of Hashem. These two aspects are connected: When the entire 161. “Neither hunger nor war, neither jealousy nor competition”

.507 .à ,âë úéðòú äàø .508 .ç"ä ä"ô úåòåáù 'ìä í"áîø .á ,áë úåòåáù äàø .509 .â ,å"ô úåáà äàøå

.510 äàø) 'ú äöåø íéúàî íéúàî äöåø äðî åì ùéù éî ì"æçîî øéòäì .æë ,á é"øì äáåùú éøòù .äøù ééç ô"ñ ééçáå ï"áîø .é ,â"ô .âé ,à"ô ø"ä÷ .(250 'ò ã"éô ã"ç äåå÷ðìà é"øäì î"äåðî .511 .á"ò àð÷ úåëøá