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

Hilchos Melachim | Ch 12

mikln zekld

464

 sea, which, according to some, are halachically re garded as water, 566 notwithstanding the fact that they are a separate existence; they are nullified to the water which submerges them. Therefore, the Rambam cites the final words, to emphasis that our full-time occupation to “know Hashem” will bring us to an ultimate level of sell-nullification as well. 11 Nissan 5742. Toras Menachem vol. 3 pg. 1236 177. “Like the waters cover the seabed” In Hilchos Teshuvah, the Rambam omits the final words, “as water covers the seabed.” 567 Why? It depends on context. There, the Rambam discusses teshuvah and the circumstances under which it is necessary. Though teshuvah does fill and permeate the baal teshuvah with knowledge of Hashem, the metaphor of “water cover ing the seabed” is incongruous. Water covers the sea to the extent that the seabed becomes completely invisible. This parallels a state in which the existence of the entire earth and people living on it become invisible, subsumed and nullified within knowledge of Hashem. Teshuvah becomes un necessary in such a state, because the concept of sin becomes impossible. Here in Hilchos Melachim, the Rambam discusses the perfection of the days of Moshiach. At that stage, knowledge of Hashem will indeed fill the world as “waters covers the seabed.” Hadran on Rambam, 5750. Sefer Hasichos vol. 1 pg. 121 178. “Like the waters cover the seabed” As explained in previous segments, the Rambam refrains from discussing the later period of Moshiach during which the natural order of the world will be altered. 568 This is because the Rambam’s work is a book of halachah, whose purpose is to effect a comple tion in the world, and not to override it. 569 Based on the above, it would seem counterintuitive to quote the ending of the verse; it connotes the world becoming totally nullified, which is the exact opposite of the Rambam’s theme in his work. Why does he choose to include those words? The explanation: Although generally, the world can only effectively absorb a G-dly revelation which is constricted and framed for the world’s capacity, and if it were too great

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Pardes Hamelech

the world would indeed become nullified, this only applies when the receiver views himself as a separate entity from his Creator. However, when a creation recognizes that his entire existence is truly the Creator’s, he is able to effectively absorb even the highest revelation, even if it is one which utterly transcends his own being. In the era of Moshiach, when there will be complete observance of the mitzvah of Yedi’as Hashem , there will be knowledge of not only the revelations which relate to the world, rather of even the highest levels, until Hashem Himself. This is what the Rambam intends to convey with these words: The grammar of the verse places the focus on the waters which cover the seabed, rather than focusing on the seabed and describing how it is covered by water. This emphasizes that the seabed itself does not feel his own existence, rather recognizes that his entire exist ence is in fact the water which it contains. With this, the Rambam demonstrates how even the greatest revelations can be absorbed by the world. This also explains another detail in the the verse: The words “like the waters cover the seabed” are brought as an example, which demonstrates how “the earth will be filled with the knowledge of G-d.” How ever, as explained above, the example of the seabed seems to demonstrate a different point; not how the world will be filled , with a revelation constricted to its level, rather how it will be totally submerged in G-dliness and lose its own existence. How can they be compared? According to the above explanation, that the ‘seabed’ can indeed effectively absorb the highest revelations when it recognizes its true existence, without losing its existence, it is clear that these two ideas will, in fact, work together in the era of Moshiach. Hadran 5750. Sefer Hasichos vol. 1 pg. 122 179. “Like the waters cover the seabed” This verse, when understood fully, serves to illustrate the ultimate revelation that the world will experience in the times of Moshiach. To preface: Although this possuk is describing a single object, it can be broken down further into three parts: (1) “ yam —sea,” (2) “ mayim —waters” that cover the “sea,” and (3) the final word, “ mechasim —cover.” Each of these three parts alludes to a corresponding

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