The Rebbe's Rambam | Marking the completion of the entire set
Hilchos Melachim | Ch 12
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459
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[167] the entire world will be to know G-d. There fore, [168] there will be great sages, [169] knowledge
Pardes Hamelech
This is a very unique idea: As explained in the previous segment, the Rambam here describes a sublime level of Torah study, one that is without any purpose other than to study the Torah; a study that permeates one’s entire being. Yet, even this level will be attained by gentiles. Now, the Rambam stated earlier that a gentile may not study Torah, and if one does he is liable for the death penalty. 532 Will this law change when Moshiach comes? The answer is that this prohibition only applies to most of Torah; the parts of Torah that are related to their laws are permissible for them to learn, and in fact, the Talmud states that “even a gentile who studies Torah is likened to the high priest.” 533 Hadran 5745. Likkutei Sichos vol. 27 pg. 246 167. “The entire world” While the primary revelation of Moshiach will be to the Jewish people, all of existence will be transformed. However, there are two ways to understand this trans formation: 1. It is an aspect of the Jewish people’s redemption. In this approach, the Jews are the primary focus of Moshiach, and any transformation that takes place for the broader world is only to facilitate the redemption of the Jewish people. I.e., in order for the Jews to fully experience redemption, the world must be redeemed as well. 2. It is a distinctive redemption of its own. Accord ing to this understanding, the elevation of all of creation is relevant in and of itself, in addition to the affect it has on the Jewish people. The redemption will bring all of Hashem’s creations to their ultimate goal and purpose. It is clear that the Rambam adopts the second approach. He always mentions the transformation among the gentiles as a separate matter, not as a detail in the experience of the Jewish people. For example, in Chapter 11 he writes that Moshiach will “perfect the entire world to serve G-d together.” 534 In Chapter 12, he first writes, “the Jewish people will dwell securely together with the wicked idolaters…” and then sepa rately, “all will return to the true faith and will neither
steal nor destroy…” 535 Here too, he writes, “the sole occupation of the entire world,” which clearly indicates gentiles as well. We might suggest that this approach is in line with the Rambam’s opinion expressed earlier. The Rambam writes, “ Anyone who accepts the seven command ments and is careful to perform them is considered one of the pious among the nations of the world, and has a share in the world to come .” 536 The implication is that they can earn their own individual reward, and are not just affected by the experiences of the Jewish people. Likkutei Sichos vol. 23 pg. 177 168. “There will be great sages…” These words will be better understood with the following preface: The mitzvah of Yedi’as Hashem (to know the exist ence of Hashem) essentially requires two types of knowledge: (1) A logical understanding of Hashem’s existence, and (2) a yet higher realization that Hashem transcends logic; this too, should be one’s logical conclusion. In essence, the Rambam concludes Hilchos Moshiach by describing how this mitzvah will be observed in that era. Moshiach will bring a complete observance in mitzvos in general, 537 but this sense of wholeness will be felt primarily with regard to this mitzvah, and therefore it is the primary focus. This introduction will resolve several peculiarities in this passage: 1. The Rambam describes this understanding to be both “according to human capacity,” and “as water covers the seabed.” These are opposite ideas: ‘understanding’ refers to an idea within reach, whereas the example of the sea-bed connotes one who is totally submerged in something, which indicates that it tran scends him. 2. The elaboration seems superfluous: “according to human capacity” seems obvious. 3. Why is the end of the verse, “as the waters cover…” neccessary? 4. What is implied by the two details with which he describes the Jewish nation, people who are “great sages” and “know hidden matters”?
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.532 .è"ä é"ô ìéòì .533 .à ,èð ïéøãäðñ .534 .ã"ä à"éô
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