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

Hilchos Melachim | Ch 12

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457

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ther hunger nor war, [162][163] neither jealousy nor competition, [164] for goodness will flow in abun dance, and all delicacies will be as commonplace

 world will be filled with Torah study, there will naturally be no envy or conflict. Likkutei Sichos vol. 33 pg. 17 162. “Neither jealousy nor competition” This refers to negative envy and competition in worldly matters. However, there may still be a positive kind of envy, such as ‘kin’as sofrim,’ the competition between Torah scholars that propels them to greater heights in their study. Similarly, when we say there will be no hunger or war, we are referring to physical hunger and war. Yet, there may still exist spiritual ‘hunger’ and ‘thirst’ for the Word of G-d, as well as intellectual ‘battles’ in the realm of Torah study. Alternatively, in this era, the positive kind of envy may not exist at all. That is not necessarily a disadvan tage, since Torah scholars will motivate each other by being ‘pleasant to one another in halachah,’ as de scribed in the Talmud regarding the Sages of Talmud Yerushalmi and their method of study. 517 20 Tevet 5749. Toras Menachem vol. 2 pg. 173 163. “Neither jealousy nor competition” Why does the Rambam need to mention this aspect of the Messianic era? How can it compare to Moshiach’s other, spiritual, accomplishments? In truth, the Rambam already indicated that there will be physical abundance in the previous halachah. Why the need to emphasize it again? On a deeper level, we can suggest that the Rambam’s words actually refer to the spiritual meaning of these ideas; there will be no spiritual famine, as the verse states, “not a famine for bread nor a thirst for water, but to hear the word of Hashem” 518 ; there will also be no “war” in Torah discussion, 519 “jealousy” between Torah students, 520 and so on. This is because all these ideas are only applicable to people who recognize themselves as a distinct entity. However, when Moshiach comes, all will recognize that

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Pardes Hamelech

their true existence is G-dliness, removing any possibil ity for such matters to occur. Although there will always be movement in the spiritual rungs of one’s Divine service, 521 this will also be in a most peaceful manner. However, there is a difficulty with this explanation: The Talmud states that when Moshiach comes, “each and every one will be burned from [embarrass ment at the size of] the canopy of the other.” 522 This implies that there will indeed be some form of jealousy, albeit in the ‘spiritual’ form. Perhaps this ‘burning’ may be interpreted to mean not jealousy, but rather a warmth and excitement received due to the closeness of the neighboring canopy — a feeling which will propel him further in the rungs of his Divine service. Hadran 5749. Sefer Hasichos vol. 1 pg. 147 & fn. 9, 42 & margin-note 164. “For goodness will flow in abundance, and all delicacies will be as commonplace as dust” Why are both details necessary? This passage explains the cause and basis for the peace of Moshiach’s era; the Rambam says that there will be no suffering “ for good” will flow in abundance. The abundance of goodness will prevent famine, and nobody will have a reason to fight. However, jealousy and competition can still poten tially exist, because one might still believe that another possesses something which he lacks. This will be prevented by the second detail, that “delicacies will be as commonplace as dust.” The comparison to dust is not to emphasize the abundance, but rather to predict our general approach to delicacies — that they will be as unimportant as dust. 523 Consequently, jealousy over delicacies will not exist. Hadran 5745. Likkutei Sichos vol. 27 pg. 237

.517 .à ,ãë ïéøãäðñ .518 .àé ,ç ñåîò .519 á"òø ,ì ïéùåãé÷ äàøå (.ð"ùå .á ,æè äìéâî) "äøåú ìù äúîçìî" .é"ùøôáå .520 ,çéø àöéå ú"äåà äàøå .(à"òø ,áë .à"òñ ,àë á"á) "íéøôåñ úàð÷"

.ð"ùå .á .521 .åë ñ"åñ ÷"äâà äàøå .(ç ,ãô íéìéäú) "ìéç ìà ìéçî åëìé" .522 .à ,äò á"á .523 .á"ä á"ô äöîå õîç 'ìä äàø