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

Hilchos Melachim | Ch 12

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462

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[174][175][176][177] [178][179][180]

knowledge of G-d,

[181] like the waters [182] cover the seabed.”

 Now, if the flood represents such a sublime spiritual state, why would Hashem promise to never repeat it? In the beginning of creation, the world was covered in water only because land had yet to be formed. However, by the flood, the waters concealed that which was already in existence. The difference, in a spiritual sense, is that before the land was formed, there was no ‘world’ to feel how insignificant it was in comparison to its Creator. The true purpose however, was that the dry land, the world as we know it, be nullified to the ways of Hashem. Not that it should become water, i.e., lose its identity, but rather, its existence should be one completely aligned with the motives of Hashem. In the words of the Rambam: “The earth will be filled with the knowledge of G-d.” That was the goal of the flood: that it cover the earth like a mikveh, preparing it for that ultimate transforma tion, which will take place in the era of Moshiach. Therefore, Hashem promised not to repeat the flood: The purpose of creation is, in essence, this physical world. Earth was meant to be inhabited and built, not depopulated and razed. Our world, with all of its imperfections, has immense opportunity for the most lofty ideals. For this exact reason, Hashem created dry land; the Midrash says that “Hashems’s true praise was apparent only in water,” 552 and nonetheless, Hashem ‘sacrificed his own comfort’ in order that we be able to inhabit and populate the world. Therefore, once the world was ready for such a transformation, there was no more a need to ‘destroy’ it — and Hashem promised never to repeat it. Likkutei Sichos vol. 30 pg. 20 173. “For the earth will be filled with the knowledge of G-d, like the waters cover the seabed.” According to the Rambam’s Moreh Nevuchim, this verse is an explanation for the beginning of this hala chah, which states that the world will be in a state of peace and tranquility. This reflects the full context of the verse in Yeshayahu, which says, “They shall neither harm nor destroy…,” dwelling on the physical aspects



Pardes Hamelech

of Moshiach’s arrival. 553 However, this does not seem to be the implication in Hilchos Teshuvah, where Rambam cites this verse in a section which dwells specifically on the widespread knowledge of the G-d, without mention of the physical aspects of Moshiach’s arrival. 554 Acharon Shel Pesach 5744. Likkutei Sichos vol. 32 pg. 277 fn. 53 174. “Like the waters cover the seabed” With these words, the Rambam is describing the level of “knowledge of Hashem” that will exist in the future. Just as the ocean has no existence independent of water, a person’s entire being will be imbued with knowledge of Hashem to the extent that he has no other identity. An example of the matter is the Talmud’s statement, “Why are people compared to the fish of the sea? To say to you: Just as when fish of the sea go onto dry land, they die immediately, in the same way, when people stop learning Torah and fulfilling mitzvos, they die immediately.” 555 Our entire existence depends on Torah and mitzvos (“knowledge of Hashem”), and therefore, without Torah, “they die immediately.” On a deeper level: With these words, the Rambam implies that, apart from becoming infused with the “knowledge of Hashem,” we will be elevated to a much higher level as well. According to Halachah, a sea has the designation of infinity; it is considered to have no end. Therefore, if one drowns in a sea, he is considered deceased and his wife is permitted to remarry. 556 On a deeper level, this means when a person is in the sea, the waters raise him to a higher world. According to Chassidus, dry land (where the existence of living beings is apparent) represents alma d’isgalia , the revealed world, while the sea (where the existence of living beings is not apparent) represents alma d’iskasia, the hidden world — a more sublime world. 557 Similarly, “The world will be filled with the knowl edge of Hashem” means that the knowledge of Hashem must penetrate a person “like the waters cover the seabed.” Just as the sea raises what is in it, we must

.555 .á â æ"ò íâ äàøå .á .àñ úåëøá .556 .ë"ä .æ"èä â"éô ïéùåøéâ 'ìä í"áîø .à .àë÷ úåîáé .557 .ð"ùå .172 'ò ë"ç ù"å÷ì äàø

.552 .à ,ä"ô ø"á .553 .à"éôñ â"ç .554 .á"ä è"ô