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

Hilchos Melachim | Ch 12

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[171] according to human capacity. As it states: [172][173] “For the earth will be filled with the

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Pardes Hamelech

The explanation: By using this term, the Rambam anticipates a gen eral difficulty with the concept of Yedi’as Hashem : how can a created being understand G-dliness, which is infinitely greater than himself? This phenomenon would be even more absurd than an elephant passing through the eye of a needle, which — as the Talmud says — is so absurd that it cannot even be envisioned in a dream, 548 being that both an elephant and a needle are created beings with limita tions. In fact, Tanya explains that even the mere statement that Hashem cannot be grasped by logic is illogical, being that Hashem has no relation to logic at all. 549 How can we possibly gain such an understand ing? This is accomplished through the pre-existing rela tionship Hashem has with creation: creations were created by Hashem; in the words of the Rambam, “the knowledge of their Creator.” It is this connection that gives us the ability to grasp Him in our minds. 11 Nissan 5742. Toras Menachem vol. 3 pg. 1232 171. “According to human capacity” Why does the Rambam add these words? Don’t they limit the wondrous revelations indicated earlier? The Rambam wants to emphasize that all of these sublime qualities will be attainable by mortals, limited human beings: The Creator, and knowledge of the Creator, is infinite. People, on the other hand, are limited mortals. Nevertheless, the Messianic revelations will be relatable to us. This is reflected in the verse cited at the end of the halachah: “Like the waters cover the seabed” indicates that the revelation of “knowledge of their Creator” is, in es sence, beyond the limitation of our vessels of under standing. Not only do waters fill the sea, the waters overflow it and cover it completely. Nevertheless, this revelation will take place on

“Earth”; somehow, this revelation will be comprehensi ble to us within our earthly limitations. It will be on the level of intellect, and not just faith — knowledge that is internalized. How are these two opposites possible? This is reconciled by the words “as it states” — meaning, it is with the power of the Torah. Since the Torah and Hashem are one entity, 550 the Torah reveals Hashem’s powers as the All Powerful One who can reconcile opposites. 551 Pinchas 5745. Toras Menachem vol. 5 pg. 2636 172. “For the earth will be filled with the knowledge of G-d, like the waters cover the seabed” In the end of Hilchos Mikvos, the Rambam compares the mikveh process to one who undergoes a spiritual purification; just as an individual is fully surrounded by the water while submerged in the mikveh, comparably, when cleansing oneself from bad habits, one has to be fully immersed in the “waters of wisdom” to a point where their own existence is no longer evident. This concept of submersion in a mikveh is true also of the entire world. This took place in three very significant times in history, the final one being the era of Moshiach, as explained here: 1. During the great flood, the entire earth was covered in water, and the very existence of the world was concealed. The surging flood waters were, in a spiritual sense, there to ‘destroy’ the earth as it was then . In other words, to replace a world devoid of G-dliness with one that cherished His presence. 2. At the beginning of creation, the world was entirely shrouded in water; the universe didn’t appear to be a so-called ‘independent’ creation, rather, it was the word of Hashem alone that was actively breathing life into it. 3. In the times of Moshiach: Just as the world was covered in water during the flood, people in the times of Moshiach will be immersed in G-dly endeavors, i.e., the world will be steeped in the “waters of wisdom.”

.548 .á ,çì î"á .549 .è"ô äðåîàäå ãåçéä øòù .550 î"äñ .à ,ñ á"ç .à ,ãë à"ç øäæ äàøå .øäæä íùá (â"ëôøå ã"ô) àéðú

.äøòäá 66 'ò ú"ù'ä .551 ö"öäì äøé÷çä øôñá øàáúðå àáåä .ç"éúñ à"ç à"áùøä ú"åù äàø .î"ëáå .êìéàå á ,ãì