[547]

1. In future time, the King Mashiach[548] will arise and renew the Davidic dynasty, restoring it to its initial sovereignty. He will rebuild the [Beis Ha]Mikdash and gather in the dispersed remnant of Israel. Then, in his days, all the statutes will be reinstituted as in former times. Sacrifices will be offered and the Sabbatical and Jubilee years will be observed according to all their particulars as commanded in the Torah.

   Whoever does not believe in him, or does not await his coming, denies not only [the statements of] the other prophets, but also [those of] the Torah and of Moshe, our teacher, for the Torah attests to his coming, stating:[549]

   And the L-rd your G-d will bring back your captivity and have compassion upon you. He will return and gather you [from among all the nations].... Even if your dispersed ones are in the furthest reaches of the heavens, [from there will G-d gather you in].... G-d will bring you [to the land]....

   These explicit words of the Torah include all that was said [on the subject] by all the prophets.

   There is also a reference [to Mashiach] in the passage concerning Bilaam, who prophesied about the two anointed [kings]: the first anointed [king],[550] David, who saved Israel from her oppressors, and the final anointed [king] who will arise from among his descendants and save Israel [at the End of Days].[551] The following [quoted] phrases are from that passage:[552]

   "I see it, but not now" – This refers to David; "I perceive it, but not in the near future" – This refers to King Mashiach.

   "A star shall go forth from Yaakov" – This refers to David; "and a staff shall arise in Yisrael" – This refers to King Mashiach.

   "He shall crush all of Moab's princes" – This refers to David, (as it is written,[553] "He smote Moab and measured them with a line"); "he shall break down all of Seth's descendants" – This refers to King Mashiach, (about whom it is written,[554] "He will rule from sea to sea").

   "Edom will be demolished" – This refers to David, (as it is written,[555] "Edom became the servants of David"); "his enemies, Seir, will be destroyed" – This refers to King Mashiach, (as it is written,[556] "Saviors will ascend Mount Zion [to judge the mountain of Esau....]").

2. Similarly, in regard to the Cities of Refuge, it is stated,[557] "When G-d will expand your borders... you shall add three more cities." This command has never been fulfilled. [Surely,] G-d did not give this command in vain, [and thus the intent was that it be fulfilled after the coming of Mashiach]. There is no need to cite prooftexts on the concept [of the Mashiach] from the words of the prophets, for all [their] books are filled with it.

3. One should not entertain the notion that the King Mashiach must work miracles and wonders, bring about new phenomena within the world, resurrect the dead, or perform other similar deeds. This is [definitely] not true.

   [A proof can be brought from the fact that] Rabbi Akiva, one of the greatest Sages of the Mishnah, was a supporter [lit., "an arms-bearer"] of King Ben Koziva, and would describe him as the King Mashiach. He and all the Sages of his generation considered him to be the King Mashiach until he was killed because of [his] sins. Once he was killed, they realized that he was not [the Mashiach]. The Sages did not ask him for any signs or wonders.

   [Rather,] this is the main thrust of the matter: This Torah, with its statutes and laws, is everlasting. We may neither add to them nor detract from them.[558]

4. If a king will arise from the House of David, who, like David his ancestor, delves deeply into the study of the Torah and engages in the mitzvos as prescribed by the Written Law and the Oral Law; if he will compel all of Israel to walk in [the way of the Torah] and repair the breaches [in its observance]; and if he will fight the wars of G-d; – we may, with assurance, consider him Mashiach.

   If he succeeds in the above, defeats all the nations around him, builds the [Beis Ha]Mikdash on its site, and gathers in the dispersed remnant of Israel, he is definitely the Mashiach.[559]

   He will perfect the entire world, [motivating all the nations] to serve G-d together, as it is written,[560] "For I shall then make the peoples pure of speech so that they will all call upon the Name of G-d and serve Him with one purpose."

Halachah 1[561]

Renewing the Davidic Dynasty

The King Mashiach will arise and renew the Davidic dynasty

The laws of the Torah can be fully observed only when there is a king in Israel, for only through a king is it possible to wage the wars of G-d (to obliterate the memory of Amalek) and to fulfill the commandment of building the Beis HaMikdash, which in turn makes the fulfillment of all the commandments of the Torah feasible.

This was in fact carried out by King David, who conquered Eretz Yisrael (thus completing the function of the wars of G-d) and who made all the necessary preparations for the building of the Beis HaMikdash. The task which defines Mashiach is not the establishment of anything new: it is the renewal of the Davidic dynasty, by means of the building of the Beis HaMikdash and the Ingathering of the Exiles, and consequently restoring the observance of the laws of the Torah to a state of completeness. As Rambam goes on to say, "In his days, all the statutes will be reinstituted as in former times." Any lack in the observance of the Torah that stems from a lack of completeness in the people of Israel and in the Beis HaMikdash - which together constitute exile - will be compensated by Mashiach.

In the same paragraph Rambam writes: "He will rebuild the [Beis Ha]Mikdash and gather in the dispersed remnant of Israel.... The sacrifices will be offered and the Sabbatical and Jubilee years will be observed according to all their particulars set forth in the Torah."

The above statements are no mere narrative of what Mashiach will do and what will happen in his time: they are a halachah, a definition of the King Mashiach.

Hence, since "he will rebuild the [Beis Ha]Mikdash," it follows automatically that "the sacrifices will be offered." Likewise, since he will "gather in the dispersed remnant of Israel," it follows automatically that "the Sabbatical and Jubilee years will be observed" (for this becomes possible only when all of Israel dwell in their land).[562]

Likkutei Sichos, Vol. XVIII, p. 276

Consciously Awaiting His Coming

Believe in him..., await his coming... (i)

Belief sometimes remains aloofly transcendent,[563] instead of becoming integrated within one's conscious thinking processes. This is strikingly illustrated in the observation of our Sages that[564] "a burglar at the mouth of his tunnel calls out to G-d [to make his endeavors prosper!]."

[To be consistent, surely he should either rob or pray. But both?! Chassidus explains that his simultaneous self-contradiction does not mean that he is without belief: the problem is only that his belief remains vague, distant and academic, instead of becoming integrated into his conscious thinking.]

Accordingly, in addition to believing in Mashiach, every Jew is obliged to simply await his imminent coming, in a manner that is internalized within his conscious thinking.

Sefer HaSichos 5749 [1989], Vol. I, p. 351

Believe in him..., await his coming... (ii)

The juxtaposition of these two obligations teaches us that just as the obligation to believe in Mashiach is constant, so too is the obligation to await his imminent coming.

Likkutei Sichos, Vol. XXVIII, p. 131

Believe in him..., await his coming... (iii)

It may be assumed that the obligation to "await his coming" includes the obligation to study the laws concerning Mashiach.

From a talk of the Rebbe

Whoever does not believe in him, or does not await his coming, denies not only [the statements of] the other prophets, but also [those of] the Torah and of Moshe, our teacher...

One should believe in the coming of Mashiach with the degree of certainty and verification that stems from "the Torah and Moshe Rabbeinu" (and not only from "the other prophets") for, as the above-quoted sentence of Rambam goes on to say, "the Torah attests to his coming...." As Rambam writes elsewhere,[565] the prophecy of Moshe Rabbeinu differs from that of the other prophets. This is why he adds here, and of Moshe Rabbeinu, for his prophecy was verified at Sinai by the fact that[566] "our eyes saw, not a stranger's, and our ears heard, not a stranger's" - and this substantiation brings about a "reliability that endures forever," as Rambam writes there.

Likkutei Sichos, Vol. XVIII, p. 281

Two Sets of Prooftexts (i)

"He will return and gather you [from among all the nations]...." There is also a reference [to Mashiach] in the passage concerning Bilaam...

The former verse proves that the scattered exiles of Israel will be gathered in; this in turn makes possible the restoration of the Davidic dynasty and the reinstitution of the laws of the Torah.[567] From the later-quoted verses (i.e., those from the passage concerning Bilaam), it is likewise apparent that the major task of Mashiach is the restoration of the Davidic dynasty, because Mashiach is - to use Rambam's words - "the final anointed king" (lit., "the final Mashiach"), following upon "the first anointed king" (lit., "the first Mashiach"), viz., King David. As is made clear by the verses cited, all the details that were true of David will also be true of Mashiach.

Likkutei Sichos, Vol. XVIII, p. 278

Two Sets of Prooftexts (ii)

The evidence of the first-quoted verse alone is insufficient, because it only tells us that G-d "will return and gather you." It makes no specific mention of the King Mashiach - whereas the obligation is not only to believe that G-d will in some way redeem Israel, but to believe in Mashiach. (The very wording of Rambam makes this clear: "Whoever does not believe in him....")

On the other hand, the evidence of the later verses alone would also be insufficient, for the prophecy of Bilaam is expressed in allegories and metaphors. Not of these could Rambam say (as he does in this passage) that "the Torah attests to his coming," nor could he speak of "these explicit words of the Torah."

Likkutei Sichos, Parshas Shoftim, 5749 [1989]

Two Sets of Prooftexts (iii)

The first-quoted verse ("He will return and gather you [from among all the nations]...") emphasizes redemption from exile, whereas the verses quoted from the prophecy of Bilaam highlight the perfection of the era of the Redemption in its own right. (The condition of exile is not even mentioned there.)

This distinction could explain why Rambam places the above-quoted verse first (even though it appears later in the Torah), before he quotes the prophetic verses from Bilaam (which appear earlier in the Torah) - in order to emphasize the progressive nature of the Redemption. First comes a redemption from exile, and then it is time for the utter perfection of the era of the Redemption itself.

From a talk of the Rebbe on Shabbos Parshas Balak, 5751 [1991]

Each Text Serves a Purpose

"He will return and gather you [from among all the nations]...." There is also a reference [to Mashiach] in the passage concerning Bilaam.... Similarly, in regard to the Cities of Refuge, it is stated....

It could well be that the abundance of cited verses corresponds to the great number of details that Rambam gives in describing the days of Mashiach, right up to the conclusion: "In that era there will be neither famine nor war..., 'for the world will be filled with the knowledge of G-d....'" Every detail is evidently supported by one of the verses cited.

Sefer HaSichos 5749 [1989], Vol. II, p. 570

Why Is the Return from Exile Critical?

These explicit words of the Torah include all that was said [on the subject] by all the prophets.

Should this sentence not have appeared after all three sets of prooftexts had been cited, instead of after the first of them? Another question: Even though there is no mention of the King Mashiach in the verse, "[G-d] will return and gather you [from among all the nations]," why is this the first and main verse that Rambam cites as evidence that "the Torah attests to his coming," to the coming of the King Mashiach?

A suggested explanation: Since the defining task of Mashiach is the restoration of the complete observance of the Torah,567 the main piece of evidence concerning him ought to be a verse that speaks of the return from exile, for this is what makes the complete fulfillment of the Torah possible. It is thus proper to say, immediately after the above verse promising the return of the exiles, "These explicit words of the Torah include all that was said [on the subject] by all the prophets."

Having said this, Rambam can then go ahead to add the details: (a) This return will come about through the King Mashiach, "the final Mashiach," as alluded to in the prophecy of Bilaam; (b) The days of Mashiach will see the fulfillment of the verse, "You shall add three more Cities [of Refuge]."

From a talk of the Rebbe on Shabbos Parshas Lech Lecha, 5751 [1990]

The Prophecy of Bilaam

There is also a reference [to Mashiach] in the passage concerning Bilaam...

Why does Rambam make a point of saying that these references to Mashiach appear specifically in the passage concerning Bilaam?

1. The prophecy of Bilaam, the prophet of the gentile nations, focused on the downfall of those nations and Israel's dominion over them. So, too, the Sages[568] comment concerning Ovadiah the Prophet, an Edomite proselyte, who foretold the downfall of Edom: "As the folk-saying goes, 'From the forest itself comes [the handle for] the ax [which fells the forest].'"

2. Just as Bilaam exploited his power (of prophecy) to bless the Jewish people, so too in the future will the nations of the world exploit their strength to help them, as it is written,[569] "Kings shall be your foster-fathers and their queens shall be your nursing mothers."

3. Concerning Bilaam it is written,[570] "G-d did not want to listen to Bilaam, and [He] turned the curse into a blessing for you." In this verse we may see a hint at the future transformation of exile into Redemption, the transformation of the commemorative fasts into times of[571] "joy and gladness and cheerful festivals."

Likkutei Sichos, Vol. XVIII, p. 283; Vol. XXIII, p. 171; a talk of the Rebbe on Shabbos Parshas Balak, 5751 [1991]

Mashiach in Two Stages

Bilaam... prophesied about the two anointed kings [viz., King David and Mashiach].

It could be suggested that Rambam mentions "the first Mashiach" too, because Mashiach himself comprises two anointed kings, i.e., two periods:

1. The stage during which "we may, with assurance, consider him Mashiach."[572] During this stage, before he rebuilds the Beis HaMikdash, he resembles David HaMelech, who did not build the Beis HaMikdash, but waged wars[573] and made all the necessary preparations for its construction.

2. The stage during which, having "built the Beis HaMikdash on its site," he is "definitely the Mashiach."[574]

Likkutei Sichos, Vol. XVIII, p. 281

Concentric Spheres of Influence

[The prophecy of Bilaam:] "I see it, but not now..."

[As one examines the four pairs of phrases from this prophecy in which Rambam perceives four pairs of allusions to King David and Mashiach respectively, a clear pattern emerges: the order of these pairs of phrases shows the progressive spheres of influence of these two anointed kings.]

1. " 'I see it, but not now' - This refers to David; 'I perceive it, but not in the near future' - This refers to King Mashiach."

   This pair of phrases speaks of David and Mashiach themselves.

2. "'A star shall go forth from Yaakov' - This refers to David; 'and a staff shall arise in Israel' - This refers to King Mashiach."

   This pair of phrases speaks of their effect on Israel. (This is hinted at in the wording of the verse quoted: "...from Yaakov, ...in Israel.")

3. "'He shall crush all of Moab's princes' - This refers to David...; 'he shall break down all of Seth's descendants' - This refers to King Mashiach, (about whom it is written,[575] 'He will rule from sea to sea')."

   This pair of phrases speaks of their effect on the nations, on the entire world.

4. " 'Edom will be demolished' - This refers to David...; 'his enemies, Seir, will be destroyed' - This refers to King Mashiach, (as it is written,[576] "Saviors will ascend Mount Zion [to judge the mountain of Esau, and sovereignty shall be G-d's])."

The last quotation shows a qualitative progression in the sovereignty of Mashiach: Whereas an earlier verse575 had spoken of dominion that is imposed ("He will rule from sea to sea"), the last verse of the series foretells a time in which the nations of the world will themselves recognize the truth of Mashiach's sovereignty.[577]

Likkutei Sichos, Vol. XVIII, p. 282

King David and Mashiach Compared

[The prophecy of Bilaam:] "I see it, but not now..."

[Taking another look at the four pairs of phrases from this prophecy in which Rambam perceives four pairs of allusions to King David and Mashiach respectively, one observes that in each case there is a hint at the superiority of Mashiach to King David.]

1. "'I see it, but not now' - This refers to David; 'I perceive it, but not in the near future' - This refers to King Mashiach."

   Concerning David it is written, "not now," but [it is implied that] "I see it" in the near future. Concerning Mashiach, by contrast, it is written, "not in the near future," because the elevated spiritual tone of the era of Mashiach necessitates lengthy and extensive preparations in[578] "our [current] actions and divine service."

2. "'A star shall go forth from Yaakov' - This refers to David; 'and a staff shall arise in Israel' - This refers to King Mashiach."

   Concerning David: "a star" signifies his exaltedness over other men, and "Yaakov" signifies the Jewish people in their less-than-lofty aspect. Concerning Mashiach: "a staff" signifies (cf. Rashi) the kind of powerful rule which will be manifest in Mashiach, who will[579] "compel all of Israel to walk in [the way of the Torah]," and "Israel" signifies the Jewish people at their loftiest.

3. "'He shall crush all of Moab's princes' - This refers to David, (as it is written,[580] "He smote Moab and measured them with a line"); 'he shall break down all of Seth's descendants' - This refers to King Mashiach, (about whom it is written,575 'He will rule from sea to sea')."

   David will merely "crush" no more than "Moab's princes," whereas Mashiach will "break down - all of Seth's descendants," i.e., he will rule all the nations.[581] These two distinctions are paralleled in the verses from the prophets which Rambam interpolates in the above passage. Concerning David he quotes, "He smote - Moab"; concerning Mashiach he quotes, "He will rule - from sea to sea."

4. "'Edom will be demolished' - This refers to David, (as it is written,[582] "Edom became the servants of David"); 'his enemies, Seir, will be destroyed' - This refers to King Mashiach, (as it is written,576 "Saviors will ascend Mount Zion [to judge the mountain of Esau, and sovereignty shall be G-d's])."

   Here, too, one may observe the superiority of Mashiach to David. Concerning David it is written, "Edom will be demolished," which finds expression in the fact that "Edom became the servants of David." Concerning Mashiach it is written, "his enemies, Seir, will be destroyed," implying the conquest of more than merely the inhabitants of one city. The same is implied by the next-quoted verse: "Saviors will ascend Mount Zion [to judge the mountain of Esau, and sovereignty shall be G-d's]."

Likkutei Sichos, Vol. XVIII, p. 282

Halachah 2[583]

The Additional Cities of Refuge (i)

In regard to the Cities of Refuge it is stated...

By means of the preceding prooftexts, Rambam demonstrated that Mashiach will bring about a completeness in the observance of the commandments of the Torah. Here, when he cites the passage concerning the Cities of Refuge, we find an innovation: When Mashiach comes something will be added to the mitzvah itself. The Torah itself is saying that there will come a time in which the commandments of the Torah will attain completeness. (This explains why Rambam makes a point of saying, "In regard to the Cities of Refuge it is stated...," instead of [for example] "in Parshas Shoftim.")

Likkutei Sichos, Vol. XVIII, p. 280

The Additional Cities of Refuge (ii)

The commandment to allocate additional Cities of Refuge when Mashiach comes transforms the Redemption into a necessary condition for the fulfillment of a commandment of the Torah.

Though the coming of Mashiach is indeed explicit in the Torah, it is not part of a specific mitzvah in the Torah (i.e., we do not find an explicit commandment to believe in Mashiach). The commandment regarding the additional Cities of Refuge, however, turns the Redemption into an integral component of a commandment in the Torah. Hence: Just as[584] "It is clear and explicit in the Torah that it [i.e., the Torah] is a perpetual commandment that endures forever and ever, with neither alteration nor subtraction nor addition," and just as[585] "this Torah, with its statutes and laws, is everlasting..., and we may neither add to them nor detract from them," - so, too, there can be no change (G-d forbid) in the Divine promise of Redemption.

The perpetuity of a commandment is not the same as the perpetuity of the promise of Redemption. The actual fulfillment of a promise depends on the manner in which it was given, in keeping with the conditions and definitions specified by the Sages; even with regard to a promise that has been given in writing without the enumeration of these conditions, one cannot be certain that it will necessarily be fulfilled according to its plain meaning. (Thus, for example, the Gemara[586] discusses the verse,[587] "Until Your people, G-d, pass over, until this people whom You have acquired pass over." The Sages say: "ad ya'avor amcha Hashem - This alludes to the first arrival of the Jewish people [in Canaan, in the days of Yehoshua]; ad ya'avor am zu konisa - This alludes to the second arrival of the Jewish people [in the days of Ezra].... Israel would have been worthy of having a miracle performed for them in the days of Ezra just as a miracle was performed for them in the days of Yehoshua bin Nun, but it was obstructed by sin.") The fact that a literal interpretation of a text is valid does not mean that the promise it expresses is bound to be fulfilled in that particular way; the eternity of the Torah may well find expression according to a different interpretation. (For example, the text may be speaking on the material or on the spiritual plane, in any case or on certain conditions, and so forth.) A mitzvah, by contrast, literally "endures forever," with "neither alteration nor subtraction nor addition."

Accordingly, since the promise of Redemption is a component of one of the mitzvos, it must be fulfilled plainly and physically.

Likkutei Sichos, Parshas Shoftim, 5749 [1989]

Inner Content

All the books [of the prophets] are filled with it [i.e., with the concept of Mashiach].

It could be suggested that the ultimate inner content of every verse in the Tanach - even a verse that does not speak (manifestly) about the Redemption, and even a verse whose content appears to be quite the opposite of the theme of Redemption - is the Redemption (for "filled" in the Torah means "completely filled"). This ultimate inner content becomes apparent through the profound study of each verse, by means of the commentators and the like.

From a talk of the Rebbe on Shabbos Parshas Acharei-Kedoshim, 5751 [1991]

Halachah 3[588]

Miracles and Wonders (i)

One should not entertain the notion that the King Mashiach must work miracles and wonders...

Mashiach is defined as one who brings about completeness in the observance of the Torah.[589] If, therefore, he were required to bring about a change in the world, this would contradict the principle that585 "this Torah, with its statutes and laws, is everlasting." Moreover, since Mashiach is not defined as such by virtue of miracles and wonders, it is obvious that this is not the test of his authenticity.

Likkutei Sichos, Vol. XVIII, p. 280

Miracles and Wonders (ii)

Here, in Mishneh Torah, Rambam writes that "One should not entertain the notion that the King Mashiach must work miracles and wonders...." In Iggeres Teiman, however, he writes: "The miracles and wonders that will be seen through his agency constitute the testimony to his authentic origin."

By way of resolving this apparent contradiction: It may be suggested that Rambam conceives of two periods within the era of Mashiach. At first[590] "the world will continue according to its pattern," whereas in the second period it will be conducted supernaturally, with wonders and miracles.[591] Here he is speaking of the first period, and in Iggeres Teiman - of the later period.

Likkutei Sichos, Vol. XXVII, pp. 198-199

A Bearer of Arms

[R. Akiva] was a bearer of arms for King Ben Koziva

A precedent for this practice, and likewise a source to show that it is permitted for a distinguished sage to be a bearer of arms, may be found in no less a personage than King David, of whom it is written,[592] "David came to Saul... and he was a bearer of arms for him."

It will be noted that this war was fought in order to save the entire Jewish people and the Holy Land. Moreover, in the course of this war there was no doubt a life-threatening urgency to save many Jews from the decrees and killings of those times. This, then, was why R. Akiva was a bearer of arms for Ben Koziva, and not because "he would describe him as the King Mashiach." (When the passage is seen in this light, this last quotation is to be understood as a separate statement, unconnected with the bearing of arms.)

Likkutei Sichos, Vol. XXVII, p. 199

R. Akiva's Contemporaries

And all the Sages of his generation considered him to be the King Mashiach

Like other authorities, Rambam too agrees that some of R. Akiva's contemporaries held that Ben Koziva was not Mashiach. R. Yochanan ben Torta, for example, said to R. Akiva,[593] "Grass will grow on your cheeks before [Mashiach] the son of David comes!"

As to Rambam's expression, "and all the Sages of his generation," this may also be understood as follows:

1. At first, all the Sages of R. Akiva's generation did in fact believe that Ben Koziva was Mashiach. With time, however, some of them concluded that he was not, because he was unable to judge according to his sense of smell[594] - a criterion which Rambam does not accept.

2. Alternatively: The majority of the Sages of Israel considered that Ben Koziva was Mashiach, or at least, to use Rambam's expression elsewhere,[595] "the most prominent Sages."

Likkutei Sichos, Vol. XXVII, p. 200

The Death of Ben Koziva

...until he was killed because of [his] sins

In Hilchos Taaniyos,595 Rambam writes that Ben Koziva was killed by the Romans. Raavad, by contrast, writes[596] that he was killed by order of the Rabbinical court: "The Sages dispatched people to test whether or not he could judge by his sense of smell, and since he could not, they killed him."

It could be argued that there is no difference of opinion as to what actually happened, and that all agree that he was killed by the gentiles. The difference of opinion may be understood as follows:

According to the view of Rambam (following the view of R. Akiva), that Mashiach does not have to be able to work miracles and wonders, Ben Koziva was killed simply "because of [his] sins," and not because he was unable to "judge by his sense of smell."

According to the view of Raavad (following the view of the Gemara in Sanhedrin[597] and the opinion of R. Yochanan ben Torta593), that Mashiach does have to be able to work miracles and wonders, Ben Koziva was liable to the death penalty because he was incapable of "judging by his sense of smell." The rationale is as follows: The absence of this sign proved that he was not Mashiach; he battled against the gentiles (thinking that he was Mashiach despite his inability to judge by his sense of smell, because he held the view of R. Akiva); many Jews perished in these battles; accordingly, he was now liable to the death penalty as a rodef.[598] Even though in fact it was the gentiles who killed him, they[599] "killed a man who was already [sentenced by the beis din to be] killed." Thus, too, Ridbaz[600] quotes the Gemara[601] ("Seeing that he was unable to judge by his sense of smell they killed him") and explains: "This means that they dissociated themselves from him and the gentiles came and killed him."

Likkutei Sichos, Vol. XXVII, p. 200

An Early Heretic

Whoever adds to [the mitzvos] or detracts from them, or misinterprets the Torah, implying that the mitzvos are not intended to be understood literally, is surely a wicked impostor and a heretic.

This is evidently a reference to "that man."[602]

From a talk of the Rebbe

Halachah 4[603]

A King from the House of David

If a king will arise from the House of David... (i)

Here Rambam is not speaking of a king formally appointed (as set out in Hilchos Melachim 1:3) by a beis din of 70 judges (i.e., the Sanhedrin) and a prophet. Rather, he is speaking of a situation as in Halachah 11:3 above, where Ben Koziva is termed "king" even though there was no prophet in his time.

Likkutei Sichos, Vol. VIII, p. 361

If a king will arise from the House of David... (ii)

The Yad[604] does not simply recount future events or even simply enumerate the activities of Mashiach. It is a halachic work, and the manner and sequence of the revelation of Mashiach, and his identifying characteristics, are halachic issues, because these characteristics and their precise sequence determine whether he is Mashiach vadai - definitely Mashiach.

The statement below[605] that "he will perfect the entire world" - referring to his activities after he is "definitely Mashiach" - likewise has halachic consequences.[606]

Likkutei Sichos, Vol. XXIII, p. 471

If a king will arise from the House of David... (iii)

[Mashiach has two distinct roles.] Here he is described as a king, who "compels all of Israel to walk in [the way of the Torah]..., fights the wars of G-d..., builds the [Beis Ha]Mikdash..., gathers in the dispersed remnant of Israel..., and perfects the entire world." All of these activities (and so, too, his role in determining lineage[607]) are part of his role as king, for it is the king's task[608] "to exalt the true faith, to fill the world with righteousness, to break the arm of the wicked, and to fight the wars of G-d."

Elsewhere,[609] Rambam describes Mashiach as a teacher (rav) and nasi: "Wiser than Solomon, and a prophet of stature approaching that of Moshe Rabbeinu...; he will teach the entire people and will instruct them in the path of G-d, and all the nations will come to hear him."[610]

This is the role of a teacher and mentor, who instructs the entire people in the Torah until[611] "the Jews will be great sages."

Likkutei Sichos, Shabbos Parshas Vayigash, 5751 [1990]

If a king will arise from the House of David... (iv)

It would appear that this passage describes the sequence in which the Redemption will unfold only if this takes place in the ordinary way (i.e., when the Jewish people "are not found worthy"[612]). If, however, the Jewish people are "found worthy,"[613] the Redemption will come literally in one moment, transcending all bounds of sequence and finitude.

From a talk of the Rebbe on Shabbos Parshas Pinchas, 5744 [1984]

If a king will arise from the House of David... (v)

In the five sovereign tasks of Mashiach that are enumerated in this paragraph, one may perceive an allusion to five successive levels within the Sefirah of Malchus (lit., "sovereignty") - from Malchus shebeTiferes to Malchus shebeMalchus.

"He delves deeply into the study of the Torah": This is an allusion to Malchus shebeTiferes, as in the teaching of our Sages,[614] "'Tiferes' refers to the Giving of the Torah."

"He will fight the wars of G-d... and will be victorious": This is an allusion to Malchus shebeNetzach (for one of the meanings of Netzach is "victory").

"And builds the [Beis Ha]Mikdash on its site": This alludes to Malchus shebeHod. As the Sages teach,614 "'Hod' refers to the Beis HaMikdash."

"And gathers in the dispersed remnant of Israel": This alludes to Malchus shebiYesod, which is described by the word kol ("all"), because the function of this Sefirah is to gather together the spiritual lights of all the Sefiros.

"For I shall then make the peoples pure of speech so that they will all call upon the Name of G-d and serve Him with one purpose": This universal recognition of G-d's sovereignty is an allusion to Malchus shebeMalchus.

From a talk of the Rebbe on Shabbos Parshas Tazria-Metzora, 5751 [1991]

If a king will arise from the House of David... (vi)

The plain meaning of these words implies that "a king... from the House of David" is in itself the definition of Mashiach; he is Mashiach in and of himself, and not only by virtue of the Divine promise [to the Jewish people] that[615] "sovereignty will never be cut off from the seed of David." What does this mean?

A person can be a king in either of two modes:

1. His sovereignty can flow principally[616] "from the people, who exalt him over themselves and make him a king." Concerning this manner of appointment it is true to say that[617] "There is no king without a people."

2. Alternatively, there is a mode of sovereignty in which a king616 "does not need the consent of any other man whatever, for he is in essence[618] a king"; indeed, this form of sovereignty can exist "even without a people."

It would appear that the sovereignty of the kings of the Davidic dynasty belongs (also) to the second mode. This is intrinsic sovereignty. (As Rambam writes,[619] "In principle, sovereignty belongs to David.") This concept explains why Mashiach is defined by Rambam as "a king from the House of David." For Mashiach exists beyond and separate from the task of rectifying the world. He is in essence a king, independent of a people.

Likkutei Sichos, Vol. XXVII, p. 256

...he delves deeply into the study of the Torah (i)

The difference between "studying" (lomed) and "delving deeply" (hogeh) is pinpointed in the following teaching of the Sages:[620] "In principle, a scholar should [first] study Torah (Rashi adds: '...from his teacher, until he is completely familiar with the text of the Talmud and its explanation'), and later delve deeply into it (Rashi adds: '...he should contemplate what he has studied in order to compare similar texts, consider the resultant queries and solve them')."

There is a verse that says,[621] "The voice is the voice of Yaakov, but the hands are the hands of Eisav." The Sages teach[622] that "the voice of Yaakov" that confounds the violent "hands of Eisav" is "higayon Torah," which means delving deeply into the study of the Torah.

Likkutei Sichos, Vol. VIII, p. 358

...he delves deeply into the study of the Torah (ii)

This is the first of Mashiach's qualities, for the power to become the redeemer of Israel derives from the Torah. This is reflected in the teaching of our Sages,[623] "The first redeemer is [also] the last redeemer," even though "the first redeemer" (Moshe Rabbeinu) belongs to the tribe of Levi while "the last redeemer" (Mashiach) descends from the tribe of Yehudah. For since the Redemption will come by virtue of the power of the Torah of Moshe, "the last redeemer" will also be "Moshe".

Likkutei Sichos, Vol. XI, p. 8

...he delves deeply into the study of the Torah (iii)

It is specifically his toil in the study of the Torah that will enable Mashiach to redeem Israel (even though at first glance it would appear that his primary characteristic is his kingship, the fact that he is "a king from the House of David").

The reason: The Torah preceded the world.[624] The Torah transcends the world and the restrictive bounds of exile. This is why before Yaakov Avinu left Canaan to go down to Egypt he sent Yehudah ahead,[625] l;horos lfanav Goshnah. Literally, this means that Yehudah was "to show the way before him to Goshen." However, since the verb lehoros ("to show the way") also means "to teach," the Midrash[626] says that Yaakov sent Yehudah ahead "to establish for him a house of Torah study..., so that [his sons who were the founders of] the tribes would delve deeply into the study of the Torah" - because as a result of exerted and profound study of the Torah, the exile cannot overwhelm the Jewish people.

Likkutei Sichos, Shabbos Parshas Vayigash, 5750 [1990]

...and engages in the mitzvos

Speaking of Mashiach, Rambam does not use the more common verb, mekayem ("observes" the commandments), but writes osek ("engages" in them). In a different context, Rabbeinu Nissim[627] notes that whereas the former verb could be used to describe the mere physical activity of carrying out the mitzvos, the latter verb implies undivided mental involvement as well.

Likkutei Sichos, Vol. VIII, p. 362

...like David his ancestor

This expression is often used in the Tanach to describe the kings of the dynasty of David. This phrase (lit., "like David his father") suggests that the Torah and its commandments will be observed with self-effacing acceptance, as a yoke that is accepted willingly and without question; moreover, this will be done after the preparatory acceptance of the "yoke of teshuvah," which was granted its rightful place by David.[628]

Likkutei Sichos, Vol. VIII, p. 362

...as prescribed by the Written Law and the Oral Law

A first glance does not show why this addition, [requiring loyalty to the Oral Law as well as the Written Law,] is called for - until one views it in its context. For this statement is continuous with the previous sentence:[629] "Whoever adds to [the mitzvos] or detracts from them, or misinterprets the Torah, implying that the mitzvos are not intended to be understood literally, is surely a wicked impostor and a heretic." This is evidently an allusion to "that man,"[630] who is referred to later in [the censored section of] the present halachah (4).

Likkutei Sichos, Vol. VIII, p. 362

...he will compel all of Israel to walk in [the way of the Torah] and repair the breaches [in its observance]

This task is especially relevant to Mashiach and the Redemption, for the Sages teach[631] that one of the reasons for the Destruction was that the leaders of that generation did not rebuke their contemporaries.

"To walk in [the way of the Torah]" applies to tzaddikim, to those who have not transgressed; "and repair the breaches [in its observance]" applies to those who have transgressed and are now penitent.

Likkutei Sichos, Vol. VIII, p. 326

...he will fight the wars of G-d (i)

These include a war for the destruction of Amalek. Three elements of this paragraph (Halachah 4) thus match the order of the three mitzvos which the Jewish people were commanded to fulfill upon their entry to the Land, namely:[632]

1. To appoint a king over themselves: "If a king will arise from the House of David...";

2. To obliterate the seed of Amalek: "...he will fight the wars of G-d";

3. To build the "House of [G-d's] Choice": "...builds the [Beis Ha]Mikdash on its site."

Likkutei Sichos, Vol. XVI, p. 304

...he will fight the wars of G-d (ii)

It may well be that the Redemption will come without war, in the spirit of the assurance,[633] "No one will question your [taking possession of the Land] and you will have no need for war." As to the Rambam's statement here that Mashiach "will fight the wars of G-d," this can be understood in either of two ways:

1. Since this is a halachic work it notes what is certain, in any situation whatever, even if the Jewish people are (G-d forbid)612 "not found worthy."

2. The main objective of the war spoken of here is not the conquest of the Land of Israel, but securing a situation in which the Jewish people will be[634] "free [to involve themselves] in the Torah and its wisdom, without anyone to oppress or disturb them." This is also implied by the wording of a later phrase in the present halachah: "...and defeats all the nations around him."

Likkutei Sichos, Vol. XXIV, p. 19

...he will fight the wars of G-d... and build the [Beis Ha]Mikdash (i)

The site of the First Beis HaMikdash was also conquered by means of war (by David).

Likkutei Sichos, Vol. XX, p. 414

...he will fight the wars of G-d... and build the [Beis Ha]Mikdash (ii)

The unqualified phrase "the wars of G-d" includes a war for the destruction of Amalek. Only after the seed of Amalek has been erased and there is a situation of repose, will the Beis HaMikdash be built. So, too, in the days of David and Shlomo, the First Beis HaMikdash was not built until they had secured quiet from the surrounding nations.

Likkutei Sichos, Vol. XVI, p. 304

Ripple Effect (i)

"He delves deeply into the study of the Torah": This activity involves Mashiach alone.

"And compels all of Israel to walk in [the way of the Torah]": This is his effect on the Jewish people.

"He will fight the wars of G-d": This is the first of his effects on the nations of the world.

"He will perfect the entire world": This is the second stage of his impact on the world. In the first stage he battles against the nations and defeats them, ruling them against their will; in the second stage the nations themselves recognize him and come to[635] "call upon the Name of G-d."[636]

Likkutei Sichos, Vol. XVIII, p. 282

Ripple Effect (ii)

"He delves deeply into the study of the Torah": The defining characteristic of Mashiach is the restoration of the complete fulfillment of the laws of the Torah.[637] Indeed, this same task provides the test of his authenticity. It comprises three facets:

1. "He delves deeply into the study of the Torah": He himself is utterly dedicated to the Torah and its fulfillment.

2. "And compels all of Israel to walk in [the way of the Torah]": He brings about this complete fulfillment on the part of all of Israel.

3. "He will fight the wars of G-d": He removes every obstacle raised by the gentile nations, so that the Jewish people will be634 "free [to involve themselves] in the Torah and its wisdom, without anyone to oppress or disturb them."

The above-quoted defining characteristic of Mashiach explains why here, in Hilchos Melachim, Rambam does not mention the wisdom or prophetic powers of Mashiach. (Elsewhere,[638] by contrast, he does: "Wiser than Solomon, and a prophet of stature approaching that of Moshe Rabbeinu.") For the test of his authenticity is the Torah and its observance, not his prophetic gifts or wisdom.

Likkutei Sichos, Vol. XVIII, p. 281

Ripple Effect (iii)

"He delves deeply into the study of the Torah": Here, the object of the avodah of Mashiach is himself.

"And compels all of Israel to walk in [the way of the Torah]": Here, the focus of his avodah is the people around him.

"He will fight the wars of G-d": Here, the object of his avodah is that portion of the material world which Divine Providence has assigned to him.[639] (In his case this includes victory over the nations that surround him.)

From a talk of the Rebbe

Ripple Effect (iv)

The preparations for the coming of Mashiach that the world needs now, during the era of exile, parallel the following identifying signs of Mashiach:

1. "He delves deeply into the study of the Torah": The parallel preparation is each individual's personal avodah of self-refinement through the study of the Torah and the observance of its commandments.

2. "And compels all of Israel to walk in [the way of the Torah]": The corresponding preparation is each individual's endeavor to influence his environment.

3. "He will perfect the entire world": The parallel preparation is one's effort to influence the gentile nations, for Rambam rules[640] that we have been commanded "to compel all of mankind to accept the commandments which were given to the sons of Noach."

From a talk of the Rebbe on 13 Nissan, 5745 [1985]

The Victory of Mashiach

If he will compel all of Israel to walk [in the way of the Torah]... and if he will fight the wars of G-d.... If he succeeds in the above..., he is definitely the Mashiach

This means that the victory of Mashiach will take place some time after he is revealed.

Likkutei Sichos, Vol. XXIII, p. 394

Building the Sanctuary

...and builds the [Beis Ha]Mikdash (i)

According to some sources[641], the Third Beis HaMikdash will descend from heaven; according to other sources,[642] it will be built by the hand of man, viz., by Mashiach.

This apparent contradiction may be resolved in a number of ways:

1. If the Jewish people are "found worthy,"613 the Beis HaMikdash will be built by G-d Himself; if they "are not found worthy,"612 it will be built by Mashiach.

2. The Beis HaMikdash will descend complete from heaven. Its gates, however, which were hidden away in their original site,[643] will be raised out of their concealment and Mashiach will erect them in their proper location. For he who sets up the doors of a building is regarded as having constructed it.[644]

3. That part of the building which is clearly described in the vision of the Prophet Yechezkel[645] will be built by the hand of man, viz., by Mashiach; the remaining part will be revealed from heaven. (As Rambam writes elsewhere,[646] "The edifice which is destined to be built, and which is described in the Book of Yechezkel, is not explicit and clear.")

4. Mashiach will build the Beis HaMikdash - whatever is not "explicit and clear" being revealed to him from heaven - and in it will be vested the Beis HaMikdash that will descend from heaven. By way of parallel, the Sages teach[647] that in the Beis HaMikdash, "even though fire came down from heaven [upon the altar], they were commanded to bring ordinary fire."

Likkutei Sichos, Vol. XVIII, p. 418; Vol. XI, p. 98; Vol. XIII, p. 84.

...and builds the [Beis Ha]Mikdash (ii)

Some authorities hold that the Third Beis HaMikdash will descend from heaven; others hold that it will be built by the hand of man.[648] Rambam rules according to the latter view because this is a halachic work; since according to the Halachah the construction of the Beis HaMikdash is an obligation that rests upon the Jewish people,[649] this work highlights that aspect of the Beis HaMikdash which the Jewish people will build. The Midrash and the Zohar, by contrast, speak of the perfect completeness of the Beis HaMikdash - and this will be brought about by a revelation from above, since this is "the building of the Holy One, blessed be He."[650] This is why the Midrash and the Zohar highlight that aspect of the Beis HaMikdash which will descend from heaven.

Obviously, the descent of part of the Beis HaMikdash from heaven does not mean (G-d forbid) that something will be lacking in the building made by man, by Mashiach: after all, through his act of construction the mitzvah of building it will have been completely fulfilled. What, then, is signified by the fact that part of the Beis HaMikdash will descend from heaven? - This completeness will be enhanced by the revelations from heaven.

Likkutei Sichos, Vol. XVIII, p. 419

...and builds the [Beis Ha]Mikdash (iii)

When enumerating the laws involving "the House of [G-d's] Choice,"649 Rambam begins by defining the Beis HaMikdash as "a house fit for the offering of sacrifices" (this being divine service initiated by the Jewish people); he does not define it as a place fit for the indwelling of the Divine Presence (this being a revelation initiated from above).

Here, too, in the present halachah, he rules that the Beis HaMikdash will be built by Mashiach (this being divine service initiated by man), rather than descending from heaven (this being a revelation from above).

Likkutei Sichos, Vol. XI, p.185

...and builds the [Beis Ha]Mikdash (iv)

This is his first act as Mashiach (i.e., after the stage during which "we may, with assurance, consider him Mashiach" [651]). For the Beis HaMikdash is the root of all the [revelatory stages] to follow, and from it they will later be diffused throughout the world.

Kuntreis Shabbos Nachamu, 5750 [1990]

...and builds the [Beis Ha]Mikdash on its site

Why does Rambam specify bimkomo ("on its site")? Perhaps he seeks to add that even though it is only the altar[652] "whose place may never be changed," in fact the whole of the future Beis HaMikdash must be located precisely on its assigned site, as is repeatedly made clear in the prophecy of Yechezkel.645 It may thus be assumed that one of the criteria which will confirm that[653] "he is definitely the Mashiach" is his ability to pinpoint the location of the Beis HaMikdash.

Likkutei Sichos, Vol. VIII, p. 362

What Constitutes "The Beginning of the Redemption"?

...and gathers in the dispersed remnant of Israel

From this phrase [which is the last of the redemptive stages enumerated] it is clear that it is through Mashiach that the exile will come to an end; after this will come "the beginning of the Redemption;"[654] after this in turn will come the Redemption itself; and after this - and specifically through Mashiach - will come the Ingathering of the Exiles.[655] Before us, then, is a clear halachic ruling that the present state of affairs in the Holy Land is not "the beginning of the Redemption." (Significantly, no halachic authority differs from Rambam's words here.)

Likkutei Sichos, Vol. V, p. 149 [656]

The Sanctuary and the Ingathering

...and builds the [Beis Ha]Mikdash... and gathers in the dispersed remnant of Israel (i)

According to some sources,[657] the Beis HaMikdash will be built before the Ingathering of the Exiles, in the spirit of the verse,[658] "G-d will rebuild Jerusalem, [and then] he will gather in the dispersed of Israel." According to another view, the Ingathering of the Exiles will come first:[659] "Jerusalem will not be rebuilt until the exiles are gathered in." (According to this view, the above-quoted verse is to understood thus: "G-d will rebuild Jerusalem, [because] He will have gathered in the dispersed of Israel."

One might apply here the principle of our Sages,[660] "Both these and these are the words of the living G-d." Thus, after the rebuilding of Jerusalem, the exiles will be gathered together; the rebuilding of Jerusalem will then assume a loftier spiritual meaning, at a level that could not have been attained without the prior Ingathering of the Exiles; the Ingathering of the Exiles will in turn assume a heightened spiritual meaning; and so on and on, ascending from one level to the next.

From a talk of the Rebbe on Shabbos Parshas Chayei Sarah, 5748 [1987]

...and builds the [Beis Ha]Mikdash... and gathers in the dispersed remnant of Israel (ii)

If the exiles were to be gathered in before the Beis HaMikdash is rebuilt, this would exalt the rebuilding, for this would then take place[661] "when all [of Israel] are dwelling in their land." If, however, the Beis HaMikdash were to be rebuilt first, this would elevate the Ingathering of the Exiles to a state of greater perfection - for then the exiles would be coming together in response to the light and the revelation that proceed from the Beis HaMikdash, from which[662] "light radiates to the entire world."

Here, then, we see how preciously G-d prizes His people: in order that the ingathering of Israel's exiles should take place in the most complete and elevated manner possible, He is willing (so to speak) to forego the corresponding perfection in the rebuilding of the Beis HaMikdash.

From a talk of the Rebbe

...and builds the [Beis Ha]Mikdash... and gathers in the dispersed remnant of Israel (iii)

It would appear that according to the Halachah this is the sequence that must take place even under minimal conditions [i.e., even612 "if the generation is not found worthy"]. If, however,[663] "the generation is worthy," and[664] "all the appointed times [will] have passed," finally and utterly, - then from the outset the Beis HaMikdash will be built in the most perfect manner possible, by the entire Jewish people, and at a time661 "when all [of Israel] are dwelling in their land."

More remains to be said on this subject.

From a talk of the Rebbe on Shabbos Parshas Chayei Sarah, 5747 [1986]

...and builds the [Beis Ha]Mikdash... and gathers in the dispersed remnant of Israel (iv)

There those who hold that the Ingathering of the Exiles will precede the rebuilding of the Beis HaMikdash.[665]

What do these two stances signify in terms of man's divine service?

1. The Ingathering of the Exiles takes precedence: The first step in one's avodah is to gather together all the[666] "sparks of the soul's light" that are scattered "in many alien and distant places." Only then is it fully possible to refine and uplift the world outside oneself (i.e., to build the Beis HaMikdash, so to speak). A person who has not utterly completed the task of refining himself cannot completely refine the world.

2. The building of the Beis HaMikdash takes precedence: According to the normal order of events the rule is,[667] "Correct yourself, and only then correct others." In special circumstances, however, a matter needing correction sometimes comes one's way through the workings of Divine Providence. Indeed, this in itself proves that one should take action (even though one has not yet completed the task of refining oneself).

From the ruling of Rambam - that the building of the Beis HaMikdash takes precedence - one may derive a directive with regard to the spiritual tasks of our generation: One must work with the world even if one has not perfectly completed one's own labors of self-refinement. This may be proved by a practical example:[668] My revered father-in-law, the Rebbe Rayatz, used to dispatch emissaries to disseminate Yiddishkeit in farflung places, without waiting until they had reached the utmost pitch of perfection in their own self-refinement.

From a talk of the Rebbe on Shabbos Parshas Chayei Sarah, 5747 [1986]

...and builds the [Beis Ha]Mikdash... and gathers in the dispersed remnant of Israel (v)

Whoever seeks to hasten the coming of Mashiach should engage in these two activities of Mashiach:

2. Building the Beis HaMikdash: This means working on oneself. Every individual should see to it that the spiritual Beis HaMikdash within his soul stands firm atop its hill, and does not (G-d forbid) lie destroyed.

1. Gathering the Exiles: This means working with others. If a fellow Jew is spiritually in exile, one should draw him near and try to help him out of it.

From a talk of the Rebbe

Perfecting the World

He will perfect the entire world (i)

The relevance of this task to Mashiach becomes clear in the light of an earlier statement of Rambam:[669] "Moshe Rabbeinu commanded us on the authority of the Al-mighty to compel all of mankind to accept the commandments which were given to the sons of Noach."

From a talk of the Rebbe

He will perfect the entire world (ii)

From this we see that the culmination of Mashiach's tasks (after he has become confirmed as "definitely Mashiach") is his activity toward the rectification of the world and of the gentile nations, not his activity for the perfection of Israel's avodah through the observance of the Torah in tranquillity.

Why should specifically this be his main innovation?

In earlier eras, such as in the time of Shlomo and Chizkiyahu (Hezekiah), Israel had already experienced the observance of the Torah in tranquillity, even if not as completely as will be the case in the era of Mashiach. A state of perfection in the life of the gentile nations, however, has never existed. Even in the days of David and Shlomo these nations were at their most powerful. Thus David was told,[670] "You have spilt much blood and have waged great wars." And in the following generation we find that Yerovam (Jeroboam), who rebelled against Shlomo, fled to Egypt.[671]

Sefer HaSichos 5748 [1988], Vol. II, p. 389

He will perfect the entire world (iii)

This statement has halachic implications, because (a) Jews should believe that Mashiach will perfect the entire world, and (b) Jews should endeavor to influence the nations of the world to observe the seven commandments which they have been given - as a foretaste and preparation for the perfection of the world by Mashiach.[672]

Likkutei Sichos, Vol. XXIII, p. 174

He will perfect the entire world (iv)

The perfection of the world is merely a corollary of the essential meaning of the coming of Mashiach. In its own right, the point of his coming - "a king from the House of David" - is essentially different.[673] The essential point of his coming is that Mashiach, who transcends the question of the world's perfection, be revealed and drawn down into this world. As a mere corollary of this revelation, the world too will be perfected.

This distinction explains why Rambam first writes "he is definitely the Mashiach," and only thereafter, "he will perfect the entire world."

Likkutei Sichos, Vol. XXVII, p. 256

Service in Unison

...[motivating all the nations] to serve G-d together

Similarly, before the Giving of the Torah at Sinai, the Jews first had to be[674] "like one man, with one heart."

Likkutei Sichos, Chag HaShavuos, 5747 [1987]

...and serve Him with one purpose (i)

"To serve Him" signifies prayer.[675] This phrase thus echoes the prophetic promise,[676] "...for My House shall be called a house of prayer for all the nations."

Likkutei Sichos, Vol. XX, p. 363

...and serve Him with one purpose (ii)

In the verse from which Rambam quotes,[677] the first of these words (ul'avdo) is in fact spelled l'avdo. It is likewise quoted with the additional letter vav (meaning "and") in the Midrash[678] and in the Zohar[679] - an addition which alters the meaning of the verse.

It could be suggested that Rambam introduced this slight change in order to explain the meaning of the verse, just as Rashi sometimes does in his commentary on the Chumash. A more extreme example of this may be found in the Gemara:[680] "Concerning such a person the verse says, 'Do not be called evil for want of doing good.' [The Gemara challenges:] 'But does [such a verse] exist?!' [And the Gemara answers:] 'Yes, for there is a similar verse:[681] Do not withhold good from those to whom it is due, when it is in the power of your hand to act.'"

Likkutei Sichos, Vol. XXIII, p. 103

   

Notes:

547. (Back to text) Many of the teachings in this chapter may be found in context, in all their original power and fully documented detail, in: I Await His Coming Every Day: Analytical Studies by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, of the Rambam's Rulings on Mashiach and the Ultimate Redemption (prepared by Sichos In English; Kehot, N.Y., 1991).

548. (Back to text) In the original Heb., hamelech haMashiach (lit., "the anointed king"); i.e., the Messianic King.

549. (Back to text) Devarim 30:3-5.

550. (Back to text) In the original Heb., the word here translated "anointed [king]" is simply haMashiach (lit., "the anointed one"); i.e., the Messiah. It is used interchangeably with the earlier phrase.

551. (Back to text) At this point, before being censored by medieval ecclesiastical authorities, the Rambam's original text continued: "...and save Israel from the hands of Eisav's descendants." This and two other such deletions have been copied verbatim in these footnotes from the celebrated Yemenite manuscript in the hands of Chacham Yosef Kapach of Jerusalem. (See footnotes 558 and 559, below.)

552. (Back to text) Bamidbar 24:17-18.

553. (Back to text) II Shmuel 8:2.

554. (Back to text) Zechariah 9:10.

555. (Back to text) Cf. II Shmuel 8:6 and 8:14.

556. (Back to text) Ovadiah 1:21.

557. (Back to text) Devarim 19:8-9.

558. (Back to text) At this point, the uncensored original text continued as follows: "Whoever adds to [the mitzvos] or detracts from them, or misinterprets the Torah, implying that the mitzvos are not intended to be understood literally, is surely a wicked impostor and a heretic."

559. (Back to text) The whole of the following passage was deleted from most of the editions published since the Venice edition of 1574:

     "If he did not succeed to this degree or was killed, he surely is not [the redeemer] promised by the Torah. [Rather,] he should be considered to be like all the other proper and legitimate kings of the Davidic dynasty who died. G-d caused him to arise only in order to test the multitude. As it is written (Daniel 11:35), 'Some of the wise men will stumble, to purge, to refine and to clarify, until the appointed final time, for it is yet to come.'

     [At this point the Rambam proceeds to describe the results of one historical instance of this process:] "...Can there be a greater stumbling block than [such teachings]? All the prophets spoke of Mashiach as the redeemer of Israel and their savior, who would gather their dispersed ones and strengthen their [observance of the] mitzvos. In contrast, [this innovator] caused the Jews to be slain by the sword, their remnants to be scattered and humiliated, the Torah to be altered, and the majority of the world to serve a god other than the L-rd.

     "Nevertheless, the intent of the Creator of the world is not within the power of man to comprehend, for [to paraphrase Yeshayahu 55:8] His ways are not our ways, nor are His thoughts, our thoughts. [Ultimately,] all the deeds of [this innovator] and that Ishmaelite who rose after him will only serve to pave the way for the coming of Mashiach and for the improvement of the entire world, [motivating the nations] to serve G-d together, as it is written [Zephaniah 3:9], 'For I shall then make the peoples pure of speech so that they will all call upon the Name of G-d and serve Him with one purpose.'

     "How will this come about? The entire world has already become filled with talk of [the supposed] Messiah, as well as of the Torah and the mitzvos. These matters have been spread among the furthermost islands and among many spiritually insensitive nations, who discuss these matters as well as the mitzvos of the Torah. Some of them say: 'These commandments were true, but are not in force in the present age; they are not applicable for all time.' Others say: 'Implied in the commandments are hidden concepts that cannot be understood simply; the Messiah has already come and revealed them.'

     "When the true Messianic king will arise and prove successful, his [position becoming] exalted and uplifted, they will all return and realize that their ancestors endowed them with a false heritage; their prophets and ancestors caused them to err."

560. (Back to text) Zephaniah 3:9.

561. (Back to text) For the full Hebrew and English text, excerpts of which are quoted below, see p. 151 above.

562. (Back to text) Arachin 32b on Vayikra 25:10.

563. (Back to text) In the original, makkif.

564. (Back to text) Berachos 63a, according to the text quoted by Ein Yaakov. In the original Aram.: ganva, apum machtarta, Rachmana karya.

565. (Back to text) Hilchos Yesodei HaTorah 8:2.

566. (Back to text) Op. cit. 8:1.

567. (Back to text) See the above passage entitled "Renewing the Davidic Dynasty."

568. (Back to text) Sanhedrin 39b, and Rashi there.

569. (Back to text) Yeshayahu 49:23.

570. (Back to text) Devarim 23:6.

571. (Back to text) Zechariah 8:19.

572. (Back to text) In the original, bechezkas shehu Mashiach (Hilchos Melachim 11:4).

573. (Back to text) I Divrei HaYamim 22:8.

574. (Back to text) In the original, Mashiach vadai (Hilchos Melachim, loc. cit.).

575. (Back to text) Zechariah 9:10.

576. (Back to text) Ovadiah 1:21.

577. (Back to text) See the first of the passages below that comment on the phrase, "...who delves deeply into the study of the Torah."

578. (Back to text) Tanya, beginning of ch. 37.

579. (Back to text) Hilchos Melachim 11:4.

580. (Back to text) II Shmuel 8:2.

581. (Back to text) Seth being the son of Adam.

582. (Back to text) Cf. II Shmuel 8:6 and 8:14.

583. (Back to text) For the full Hebrew and English text, excerpts of which are quoted below, see p. 153 above.

584. (Back to text) Rambam, Hilchos Yesodei HaTorah 9:1.

585. (Back to text) Hilchos Melachim 11:3.

586. (Back to text) Berachos 4a.

587. (Back to text) Shmos 15:16.

588. (Back to text) For the full Hebrew and English text, excerpts of which are quoted below, see p. 153 above.

589. (Back to text) See the above passage entitled "Renewing the Davidic Dynasty."

590. (Back to text) Hilchos Melachim 12:1, echoing Avodah Zarah 54a.

591. (Back to text) See the third passage in ch. 12 below.

592. (Back to text) I Shmuel 16:21.

593. (Back to text) Talmud Yerushalmi, Tractate Taanis 4:5.

594. (Back to text) In the Aram. original, morach veda'in (lit., "he smells and judges"; Sanhedrin 93b). See the passage below entitled "The Death of Ben Koziva."

595. (Back to text) In the original, gedolei hachachamim; see Hilchos Taaniyos 5:2.

596. (Back to text) In his gloss on Hilchos Melachim 11:3, paraphrasing Sanhedrin 93b.

597. (Back to text) 93b.

598. (Back to text) Lit., a "pursuer"; i.e., a person whom one is obliged to prevent, even at the cost of his life, from committing an imminent murder (Hilchos Rotzeiach 1:6).

599. (Back to text) In the original Aram., gavra katila katalu; cf. Sanhedrin 71b.

600. (Back to text) In his commentary on Hilchos Melachim 11:3.

601. (Back to text) Sanhedrin 93b.

602. (Back to text) In the original, oso ish, a Rabbinic euphemism for the innovator from Nazareth. It will be noted that the sentence translated above (in italics) is one of the passages expunged by medieval ecclesiastical censors. See p. 154 above.

603. (Back to text) For the full Hebrew and English text, excerpts of which are quoted below, see p. 154 above.

604. (Back to text) Common abbreviation for HaYad HaChazakah, the alternative title with which Rambam subtitled his Mishneh Torah. The gematria of Yad (yud daled = 14) recalls the 14 books which this work comprises.

605. (Back to text) In the present halachah.

606. (Back to text) See the four passages in the present chapter (below) that comment on the phrase, "he will perfect the entire world."

607. (Back to text) Halachah 12:3 below.

608. (Back to text) Hilchos Melachim 4:10.

609. (Back to text) Hilchos Teshuvah 9:2.

610. (Back to text) Cf. Yeshayahu 2:2-3.

611. (Back to text) Halachah 12:5 below.

612. (Back to text) In the original, lo zachu; see Sanhedrin 98a, commenting on Yeshayahu 60:22.

613. (Back to text) In the original, zachu; ibid.

614. (Back to text) Berachos 58a, commenting on I Divrei HaYamim 29:11.

615. (Back to text) Hilchos Melachim 1:7.

616. (Back to text) BeShaa'ah SheHikdimu 5672 [1912], sec. 122.

617. (Back to text) Kad HaKemach (on Rosh HaShanah) 70:1.

618. (Back to text) In the original, be'etzem.

619. (Back to text) Hilchos Melachim 1:8.

620. (Back to text) Avodah Zarah 19a.

621. (Back to text) Bereishis 27:22.

622. (Back to text) Pirkei DeRabbi Eliezer, end of sec. 32.

623. (Back to text) Shmos Rabbah 2:4.

624. (Back to text) Pesachim 54a. The intent is not merely chronological sequence, but qualitative precedence.

625. (Back to text) Bereishis 46:28.

626. (Back to text) Tanchuma on Parshas Vayigash, sec. 12.

627. (Back to text) On Sukkah 25a. Rabbeinu Nissim is better known by his acronym as "the Ran".

628. (Back to text) Avodah Zarah 5a.

629. (Back to text) The censored conclusion of Halachah 11:3 (see footnote 558) above.

630. (Back to text) See the paragraph above entitled "An Early Heretic," and footnote 602 there.

631. (Back to text) Shabbos 119b.

632. (Back to text) Hilchos Melachim 1:1.

633. (Back to text) Rashi on Devarim 1:8.

634. (Back to text) Halachah 12:4 below.

635. (Back to text) Zephaniah 3:9, quoted at the end of the present halachah.

636. (Back to text) Cf. the passage above entitled "Concentric Spheres of Influence."

637. (Back to text) See the passage above entitled "Renewing the Davidic Dynasty."

638. (Back to text) Hilchos Teshuvah 9:2.

639. (Back to text) In the original, chelko baolam.

640. (Back to text) Halachah 8:10 above.

641. (Back to text) Rashi and Tosafos on Sukkah 41a; Tanchuma on Parshas Pekudei, sec. 11; Yalkut Shimoni on Tehillim, end of Remez 848; Zohar I, 28a.

642. (Back to text) Talmud Yerushalmi, Megillah 1:11; Vayikra Rabbah 9:6.

643. (Back to text) Bamidbar Rabbah 15:13.

644. (Back to text) Bava Basra 53b.

645. (Back to text) Yechezkel 40:1-43:12.

646. (Back to text) Hilchos Beis HaBechirah 1:4.

647. (Back to text) Yoma 21b.

648. (Back to text) See passage (i) above.

649. (Back to text) Hilchos Beis HaBechirah 1:1.

650. (Back to text) In the Aram. original, binyana deKudsha Brich Hu; Zohar I, 28a.

651. (Back to text) In the original (in the present halachah), bechezkas shehu Mashiach.

652. (Back to text) Hilchos Beis HaBechirah 2:1.

653. (Back to text) In the original (in the present halachah), harei zeh Mashiach bevadai.

654. (Back to text) In the Aram. original, as'chalta digeulah; Megillah 17b.

655. (Back to text) In the original, kibbutz galuyos.

656. (Back to text) See also Likkutei Sichos, Vol. XXIII, p. 395, et al.

657. (Back to text) Zohar I, 134a; Rashi on Berachos 49b.

658. (Back to text) Tehillim 147:2.

659. (Back to text) Tanchuma on Parshas Noach, sec. 11.

660. (Back to text) Eruvin 13b.

661. (Back to text) Arachin 32b on Vayikra 25:10.

662. (Back to text) Vayikra Rabbah 31:6.

663. (Back to text) In the Aram. original, achshur darei; Yevamos 39b.

664. (Back to text) In the original, kalu kol hakitzin; Sanhedrin 97a.

665. (Back to text) See passage (i) above.

666. (Back to text) Beginning of Shaarei Teshuvah.

667. (Back to text) Bava Metzia 107b.

668. (Back to text) In the original, maaseh rav (lit., "the deed is greater"): in a halachic difference of opinion, evidence of exemplary practice outweighs theoretical arguments. (See Rashi on Shabbos 21a and on the parallel sources cited there.)

669. (Back to text) Hilchos Melachim 8:10.

670. (Back to text) I Divrei HaYamim 22:8.

671. (Back to text) I Melachim 11:40.

672. (Back to text) See passage (i) above.

673. (Back to text) See the passage above entitled "If a king will arise from the House of David... (vi)."

674. (Back to text) In the original, k'ish echad b'lev echad; Mechilta (and Rashi) on Shmos 19:2.

675. (Back to text) Taanis 2a.

676. (Back to text) Yeshayahu 56:7.

677. (Back to text) Zephaniah 3:9.

678. (Back to text) Bereishis Rabbah, at the end of Parshas Vayeishev.

679. (Back to text) Part I, end of Parshas Noach.

680. (Back to text) Bava Kama 81b. The letter kuf is vocalized with a kamatz (see also Rashi on Berachos 30a).

681. (Back to text) Mishlei 3:27.