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

Hilchos Melachim | Ch 12

mikln zekld

460

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able of the deep hidden matters, and they will grasp [170] the knowledge of their Creator

 In light of our explanation, these all fall into place. Knowing Hashem consists of two parts, so the Rambam refers to each of them; “according to human capacity” refers to the logical understanding of Hashem’s greatness, and “as the waters cover the seabed” refers to the recognition that He transcends rules, including logic. In the era of Moshiach, the world itself will be naturally inclined towards fulfilling mitzvos, including the mitzvah of Yedi’as Hashem . This is why the Ram bam enumerates two details regarding the Jewish na tion — to demonstrate that the human mind will be properly equipped for both types of understanding: “great sages” referring to logical power, and “knowing hidden matters” referring to a readiness to approach matters which are above logic. Hadran 5746. Likkutei Sichos vol. 27 pg. 250 169. “Knowledgeable of the deep hidden matters…” Several questions can be raised here: 1. What does “hidden matters” refer to, other than “the knowledge of their Creator”? The Rambam al ready clarified that our sole occupation will be to know Hashem. What is added with “hidden matters”? 2. The restriction of “human capacity” seems to refer only to the “knowledge of their Creator.” Why do the “hidden matters” not have this restriction as well? 3. Why does the Rambam cite the end of the verse, though he did not do so in Hilchos Teshuvah? The explanation: In the beginning of Mishneh Torah , while discussing the mitzvah of knowing Hashem, the Rambam dis cusses many wonders of creation ( ma’aseh bereishis ), 538 as well as many wonders of higher beings ( ma’aseh merkavah ). 539 This elaboration is present in a work of halachah because the knowledge of these matters is, in fact, a part of the mitzvah to know Hashem, 540 for it helps us understand Hashem’s true greatness. With this in mind, the Rambam’s words in the end of his work are understood: .544 úåéøåä .à"òñ ,é .545 .æ ,à úìä÷ .546 íéååäúî úåîìåòäù äî úå÷åìàä ø÷éò åäæ àì" òåãéä æ"äãà ïåùìë .(ãåòå .à ,ç ù"äù ú"å÷ì .à ,èö à"âî à"åú) "åðîî .547 .è"ñ à"ç à"áùøä ú"åù äàø

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Pardes Hamelech

“Hidden matters” refers to those wonders of creation whose greatness is not plainly visible. 541 However, despite being “hidden,” understanding their greatness is within reach because they are still a part of creation. A deeper matter which will be studied in the era of Moshiach is the wonders of the higher beings, the “knowledge of their Creator.” These matters inherently transcend our capacity, and are therefore not fully within the reach of our understanding. 542 For these matters, the Rambam emphasizes that our understand ing will be restricted to “human capacity.” This explains why the Rambam adds the ending of the verse, “like the waters cover the seabed”: the sea represents something unlimited; in halachah, a sea is called a “body of water with no end.” 543 Although the Talmud states that even the sea is limited, to the extent that it is possible to calculate how many drops of water it contains, 544 it nevertheless is referred to as something with no end. Furthermore: the verse states that “All the rivers flow into the sea, yet the sea is not full,” 545 which demonstrates that the sea can potentially contain an unlimited amount of water. By quoting the end of the verse, the Rambam emphasizes that the “knowledge of their Creator” is never fully grasped; it is unlimited like the sea. Likkutei Sichos vol. 26 pg. 119 170. “The knowledge of their Creator” The term ‘Creator’ refers to Hashem as He relates to the idea of creation. However, creation is itself a creation, a limited concept which started a specific number of years ago; Hashem Himself is infinitely greater, 546 and transcends the realm of time alto gether. 547 Accordingly, the Rambam’s specific usage of the term ‘Creator’ seems strange: the Rambam is depicting the climax of knowing Hashem, which will be our sole occupation when Moshiach comes. Why does he use a term which emphasizes Hashem’s relation to creation, and not perhaps a loftier name like ‘ Havayeh, ’ which is the term used in the verse quoted further?

.538 .ç"ä¯â"äñ á"ô ú"äåñé 'ìä .539 .ã¯â"ô íù

.540 .ú"äåñé 'ìä ùéø í"áîøäì ùåøéô .541 .à"é¯é"ä ã"ô íù í"áîøä ïåùì äàø .542 .ã¯â"ä á"ô íù äàø .543 .æ"èä â"éô ïéùåøéâ 'ìä í"áîø .ð"ùå .à ,àë÷ úåîáé