[682]

1. One should not entertain the notion that in the Era of Mashiach any element of the natural order will be nullified, or that there will be any innovation in the work of creation. Rather, the world will continue according to its pattern.

   Although Yeshayahu[683] states, "The wolf will dwell with the lamb, and the leopard will lie down with the young goat," these [words] are an allegory and a riddle. They mean that Israel will dwell securely together with the wicked gentiles who are likened to wolves and leopards, as in the verse,[684] "A wolf of the deserts despoils them, a leopard watches over their cities." [In this Era, all nations] will return to the true faith and no longer plunder or destroy. Instead, at peace with Israel, they will eat that which is permitted, as it is written,[685] "The lion shall eat straw like the ox."

   Similarly, other prophecies of this nature concerning Mashiach are analogies. In the Era of the King Mashiach, everyone will realize what was implied by these metaphors and allusions.

2. Our Sages taught:[686] "There will be no difference between the current age and the Era of Mashiach except [our emancipation from] subjugation to the [gentile] kingdoms."

   The simple meaning of the words of the prophets appears to imply that the War of Gog and Magog[687] will take place at the beginning of the Messianic Age. Before the War of Gog and Magog, a prophet will arise to rectify Israel's conduct and prepare their hearts [for the Redemption], as it is written:[688] "Behold, I am sending you Eliyah(u)[689] [the prophet, before the advent of the great and awesome Day of G-d]."

   He will not come [in order] to declare the pure, impure, nor to declare the impure, pure; nor [will he come in order] to disqualify the lineage of those presumed to be of flawless descent, nor to validate lineage which is presumed to be blemished. Rather, [he will come in order] to establish peace in the world; as [the above prophecy] continues,[690] "He will bring back the hearts of the fathers to the children."

   Some of the Sages say that Eliyahu will appear [immediately] before the coming of Mashiach.

   All these and similar matters cannot be [clearly] known by man until they occur, for they are undefined in the words of the prophets. Even the Sages have no established tradition regarding these matters, beyond what is implied by the verses; hence there is a divergence of opinion among them.

   In any case, neither the sequence of these events nor their precise details are among the fundamental principles of the faith. One should not occupy himself at length with the aggadot and midrashim that deal with these and similar matters, nor should he deem them of prime importance, for they bring one to neither the awe nor the love [of G-d].

   Similarly, one should not try to calculate the appointed time [for the coming of Mashiach]. Our Sages declared:[691] "May the spirits of those who attempt to calculate the final time [of Mashiach's coming] expire!" Rather, one should await [his coming] and believe in the general conception of the matter, as we have explained.

3. During the Era of the King Mashiach, once his kingdom has been established and all of Israel has gathered around him, the entire [nation's] line of descent will be established on the basis of his words, through the prophetic spirit which will rest upon him. As it is written,[692] "He shall sit as a refiner and purifier."

   He will purify the lineage of the Levites first, stating that "This one is a priest of defined lineage" and "This one is a Levite of defined lineage." Those whose lineage he does not recognize will be relegated to the status of Israelites. This is implied by the following verse:[693] "The governor said to them, '[They shall not eat of the most holy things] until a priest arises [who will wear] the Urim and Tumim.' " From this verse one can infer that the genealogy of those presumed to be of unquestioned [priestly and levitical] lineage will be traced by means of the prophetic spirit, and those found to be of such lineage will be made known.

   He will define the lineage of the Israelites according to their tribe alone; i.e., he will make known each person's tribal origin, stating that "This one is from this tribe" and "This one is from another tribe." However, concerning a person who is presumed to be of unblemished lineage, he will not state that "He is illegitimate," or "He is of slave lineage," for the law rules that once a family has become intermingled [within the entire Jewish people], they may remain intermingled.

4. The Sages and prophets did not yearn for the Messianic Era in order that [the Jewish people] rule over the entire world, nor in order that they have dominion over the gentiles, nor that they be exalted by them, nor in order that they eat, drink and celebrate. Rather, their aspiration was that [the Jewish people] be free [to involve themselves] in the Torah and its wisdom, without anyone to oppress or disturb them, and thus be found worthy of life in the World to Come, as we explained in Hilchos Teshuvah.[694]

5. In that Era there will be neither famine nor war, neither envy nor competition, for good things will flow in abundance and all the delicacies will be as freely available as dust. The occupation of the entire world will be solely to know G-d. The Jews will therefore be great sages and know the hidden matters, and will attain an understanding of their Creator to the [full] extent of mortal potential; as it is written,[695] "For the world will be filled with the knowledge of G-d as the waters cover the ocean bed."

Halachah 1[696]

What Will the World Look Like?

One should not entertain the notion that in the era of Mashiach any element of the natural order will be nullified, or that there will be any innovation in the work of creation... (i)

Rambam's description of the state of the world in future time is no mere narrative: it is a legal ruling, a halachah, with practical consequences. For it is not enough that a Jew believe in Mashiach and await his coming in a general sense; rather, he should believe in (and await) the consummation of all the superlatives with which Rambam describes that era.

Likkutei Sichos, Vol. XXVII, p. 249

One should not entertain the notion that in the era of Mashiach any element of the natural order will be nullified, or that there will be any innovation in the work of creation... (ii)

Here Rambam is saying two distinct things (and once the first has been said, the second is self-evident):

1. No element of the natural order will be nullified: This means that long-standing natural phenomena will not even be restored to their original state at the time of Creation. For example: At the beginning of Creation, until the Sin of the Tree of Knowledge, there were no barren trees.[697] In the days of Mashiach this situation will not be reinstated, for this would entail a nullification of the natural order which has continued uninterruptedly for thousands of years.

2. There will be no innovation in the work of creation: This refers to phenomena that have never existed.

Likkutei Sichos, Vol. XXVII, p. 196

The world will continue according to its pattern (i)

From this statement we see that Rambam rules according to the opinion of Shmuel in the Gemara:[698] "There will be no difference between the current age and the era of Mashiach except [our emancipation from] subjugation to the [gentile] kingdoms."

The author of Lechem Mishneh[699] notes two places within the Mishneh Torah itself where Rambam renders decisions that run contrary to the above principle.

1. In the above-quoted discussion in the Gemara, R. Chiya bar Abba states in the name of R. Yochanan: "The prophets all prophesied only regarding the era of Mashiach. The World to Come, in contrast, [is described by the verse],[700] 'G-d, no eye but Yours has seen.' " The Gemara there goes on to say: "This conflicts with the opinion of Shmuel...." Since Shmuel holds that the natural order of the world will continue to prevail in the era of Mashiach as in the present, he maintains that the miracles foretold by the prophets will not take place at that time, but in the World to Come. Yet Rambam cites the contrary view ("All the prophets...") as the Halachah.[701]

2. The Mishnah teaches:[702]

A person should not go out [to the public domain on Shabbos] carrying a sword or a bow.... If he does so, he is liable to bring a sin offering.

R. Eliezer says, "These articles are ornaments [and hence, like jewelry, are considered as garments which may be worn on Shabbos]." Our Sages say: "On the contrary, they are shameful, for it is written,[703] 'And they shall beat their swords into plowshares and their spears into pruning hooks... and they shall not learn war any more' "; [i.e., were they to be ornaments, they would not have to be transfigured in the era of the Redemption[704]].

On this question, surprisingly, Rambam rules[705] that it is forbidden to carry weapons into the public domain on Shabbos - according to the view of the Sages, who hold that the world will be transformed in the days of Mashiach.

In addition to these two queries raised by the author of Lechem Mishneh, another begs to be heard. One of Rambam's Thirteen Principles of Faith is the belief in the Resurrection of the Dead[706] which will take place after the coming of Mashiach. If so, how can Rambam say that the natural order of the world will not be altered in the days of Mashiach? What innovation could be more cataclysmic than the Resurrection of the Dead?

The above difficulties can be resolved by assuming[707] that Rambam maintains that there will be two periods within the era of the Redemption. During the first period, "the world will continue according to its pattern." Since Mashiach does not have to perform miracles,[708] it is obvious that with his coming no "element of the natural order will be nullified." In a later period G-d will introduce new phenomena, including changes in the pattern of the world's conduct.

The two apparent contradictions pointed out by the author of Lechem Mishneh thus fall away:

1. "There will be no difference between the current age and the era of Mashiach except [our emancipation from] subjugation to the [gentile] kingdoms": This statement refers to the first period.

   "The prophets all prophesied only regarding the era of Mashiach. The World to Come, in contrast, [is described by the verse], 'G-d, no eye but Yours has seen' ": This statement refers to the second period.

2. In the second period, the prophecy that "they shall beat their swords into plowshares" will be fulfilled literally. (In the first period, by contrast - even though then, too, there will be neither famine nor war - the absence of actual war does not mean that human nature will change and that weapons will cease to exist.)

The assumption of two periods likewise resolves the contradictions which appear to arise from all the innovations and transformations of which the Sages speak; for example, the Resurrection of the Dead mentioned above, and the statement that[709] "in future time all the barren trees will bear fruit."

Likkutei Sichos, Vol. XXVII, p. 191

The world will continue according to its pattern (ii)

In the previous chapter708 Rambam wrote that Mashiach is not obliged to perform miracles, and cited support for his view (from R. Akiva and Bar Koziva). Here, however, he does not cite sources for his view (i.e., that in the days of Mashiach the world will continue according to its pattern).

It would appear that the evidence cited above applies here, too. For if the era of Mashiach were to be defined as a time in which the natural order of the world is to be nullified, and if the task of Mashiach were to upturn the natural order, the test of his authenticity would be his ability to do this. However, since we have evidence (from R. Akiva) that Mashiach does not have to perform miracles, it is obvious that his arrival does not bring about a suspension of the order of nature.

Nevertheless, Rambam opens this chapter with the [seemingly superfluous] words, "One should not entertain the notion [that in the era of Mashiach any element of the natural order will be nullified...]." Literally, the opening phrase means that this notion should not enter one's heart. A similar warning in the previous chapter was worded, "One should not entertain the notion [that the King Mashiach must work miracles...]." Literally, this opening phrase means that the notion in question should not enter one's mind. Why the difference?

Our phrase ("...one's heart") is not intended to rule out an intellectually-conceived notion (that the way of the world will be nullified). It is intended to rule out a notion that comes from a different source. Perhaps one does not govern his mind to the extent that he can envisage the nullification of the laws of nature. (Indeed, even at the best of times one's mind is limited in its appreciation of the stature of Mashiach, and hence limited in its grasp of the nature of the days of Mashiach.) Nevertheless, the intense love and longing in one's heart for the exalted qualities of Mashiach (as in the verse,[710] "My servant shall be wise; he shall be exalted and extolled, and very lofty") could possibly allow the notion to enter his heart that the laws of nature will be abrogated. It is this possibility that our phrase ("...one's heart") is intended to rule out.

This is a subject on which much remains to be said.

Likkutei Sichos, Vol. XXVII, p. 199

The Wolf and the Lamb

Although Yeshayahu states,[711] "The wolf will dwell with the lamb, and the leopard will lie down with the young goat," these [words] are an allegory and a riddle (i)

With this quotation, Rambam begins to explain certain prophecies which would appear to contradict his contention that "the world will continue according to its pattern." In this context, why does he not consider the promise in the Chumash,[712] "I will rid the land of dangerous beasts"?

By way of explanation: This verse may be interpreted according to Ramban, who understands that "dangerous beasts will not come in your Land, for on account of the satiety and the prosperity and the populous towns, beasts will not approach inhabited areas." Understood in this way, the verse presents no challenge to Rambam's contention, since it does not imply any departure from the laws of nature.

Likkutei Sichos, Vol. XXVII, p. 191

Although Yeshayahu states,711 "The wolf will dwell with the lamb, and the leopard will lie down with the young goat," these [words] are an allegory and a riddle (ii)

Elsewhere, in Iggeres Techiyas HaMeisim,[713] Rambam concludes his discussion of the same subject by saying that "this word of ours is not absolutely final."

In order to accommodate both of the alternative stances, it could be suggested that Rambam is taking into account both possible modes of Redemption. If the Jewish people are "found worthy,"613 the Redemption will be supernatural from the outset, and the prophecy of the wolf and the lamb will be fulfilled not metaphorically but literally. In the Yad,[714] however, Rambam writes that the Redemption will come about without suspending the laws of nature - because here he is describing the Redemption in the [minimal] mode in which it must eventuate, regardless of the spiritual state and conduct of the Jews at that time; i.e., even if they "are not found worthy."612

Likkutei Sichos, Vol. XXVII, p. 204

Although Yeshayahu states,711 "The wolf will dwell with the lamb, and the leopard will lie down with the young goat," these [words] are an allegory and a riddle (iii)

Rambam holds that this verse is an allegory (and goes ahead to explain its message - even though later in the same paragraph he writes that "in the era of the King Mashiach, everyone will realize what was implied by these metaphors and allusions"). This verse he treats allegorically because it follows the prophetic promise that[715] "a shoot shall sprout forth from the stem of Yishai" - and these words speak of the coming of Mashiach, whose task is to liberate Israel from the yoke of the nations[716] "so that they will be free [to involve themselves] in the Torah and its wisdom." As to other verses, however, which do not speak of Mashiach and his coming but of the role of the Redemption, Rambam concedes that they are to be understood literally; i.e., they refer to the second period within the era of Mashiach.[717]

Likkutei Sichos, Vol. XXVII, p. 201

Halachah 2[718]

To Prepare Their Hearts ...to rectify Israel's conduct and prepare their hearts

This preparation is imperative. Without it, a sudden transformation as momentous as this would amount to a suspension of the natural pattern of the world - in direct contradiction to what is stated in Halachah 1 above.

This is a subject on which there is more to be said.

Likkutei Sichos, Vol. XXX, p. 172

"May the spirits of those who attempt to calculate the final time [of Mashiach's coming] expire!"[719]

[See the above passage in ch. 3 entitled, "Calculating the Time of the Redemption."]

Halachah 4[720]

Why Yearn for That Era?

The Sages and prophets did not yearn for the Messianic era [for any reason other than their aspiration that the Jewish people] be free [to involve themselves] in the Torah and its wisdom

This means that even true sages and prophets, who know the Torah, are not satisfied with their study and knowledge of it at this time, during the time of exile; rather, they yearn and look forward and hope for the coming of Mashiach, for it is only then that they will be able to engage in the Torah in all its depth.

From a talk of the Rebbe on Shabbos Parshas Vayeira, 5743 [1982]

...in order to be free [to involve themselves] in the Torah

From these words it is clear that the era of Mashiach is not a peripheral reward for one's spiritual labors during the period of exile; rather, it is the continuation and consummation of this avodah. Likewise, a Jew desires and yearns for the days of Mashiach not[721] "for the sake of receiving a reward" for his avodah during the period of exile, but because he wants to attain perfection in it.

This desire is thus part of every man's avodah.

Sefer HaSichos 5748 [1988], Vol. I, p. 80

...in order to be found worthy of life in the World to Come

This does not mean that the Sages and prophets yearned for the World to Come as a recompense, serving G-d721 "for the sake of receiving a reward." (On this Rambam writes:[722] "One should not say, 'I will observe the commandments of the Torah... in order that I be found worthy of being granted life in the World to Come.' " This level of divine service, he writes, is motivated [merely] by the fear of G-d; "it is not the level of the prophets nor of the Sages," for they serve Him [also] out of love.)

Rather, the above quotation means that the Sages and prophets yearned for the World to Come as a continuation of their ever-ascending endeavor to constantly grow nearer to the consummate cleaving to G-d which is attained through the Torah and its commandments. Thus, concerning the World to Come, Rambam[723] quotes the Gemara[724] - "The righteous will sit, with crowns on their heads, and delight in the radiance of the Divine Presence" - and explains: "The understanding which they attained [during their lifetimes], and which made them worthy of being granted life in the World to Come, remains with them, and this is their crown.... Likewise, 'delighting in the radiance of the Divine Presence' means that at that time they will know and apprehend the truth of the Holy One, blessed be He, to an extent which was impossible when they were garbed in the dark and lowly body."

This is divine service prompted by love. For to love G-d means that "one loves [Him] so intensely... that his soul is bound up with the love of G-d....[725] He loves the Holy One, blessed be He, only in proportion to the knowledge with which he apprehends Him..., [seeking] to understand and grow wise through such modes of scholarship and perception that make his Creator known to him."[726]

And the ultimate level in this hiskashrus, in the soul's bond with G-d, is attained in the World to Come.

Likkutei Sichos, Shabbos Parshas Shlach, 5747 [1987]

Halachah 5[727]

Neither Famine nor War

In that era there will be neither famine nor war..., for the delicacies will be as freely available as dust. The occupation of the entire world will be solely to know G-d....

In the earlier paragraphs Rambam spoke of the way in which the perfect state of the Messianic era will affect the Jewish people. For example: "Israel will dwell securely"; "a prophet will arise to rectify Israel's conduct"; "the entire [nation's] line of descent will be established on the basis of his words"; "in order that [the Jewish people] be free [to involve themselves] in the Torah."

In this [final] paragraph, by contrast, he describes the way in which the perfect state of the Messianic era will affect all mankind. Throughout the world "there will be neither famine nor war"; throughout the world "the delicacies will be as freely available as dust"; and "the occupation of the entire world will be solely to know G-d."

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

In that era...

Rambam concludes his book with a description of the era of Mashiach, not of the World to Come, for the Yad (i.e., Mishneh Torah) is by nature "a compilation of laws."[728] This is why the book ends by describing the perfect state of the world in the era of Mashiach - i.e., the consummate observance of the mitzvos and laws of the Torah and their effect on the world - and not by describing the World to Come. For there is no observance of mitzvos in the World to Come (especially according to the view of Rambam that[729] "there is no corporeal body in the World to Come"); it is merely the reward for the observance of the mitzvos.

From a talk of the Rebbe

In that era there will be neither famine nor war, neither envy nor competition

This means that in that era there will not even be spiritual famine nor spiritual war (as in the phrase of the Sages,[730] "the war of the Torah"). Nor will there be envy and competition in holy matters (as in the Gemara's description of scholars,[731] "each of whom is scalded by the aura of his colleague"). Why is this so? - Because the concepts of famine, war, envy and competition (even in holy matters) can exist only when an individual is conscious of his independent worth; they cease to exist when his consciousness of the existence of self becomes a consciousness of the exclusive existence of G-d.

The above explanation notwithstanding, Rambam's words require further clarification.

Sefer HaSichos 5749 [1989], Vol. I, pp. 299, 146

In that era there will be neither famine nor war (i)

Does this not contradict Rambam's earlier statement[732] that in the era of Mashiach "the world will continue according to its pattern"?

By way of response, one might suggest that Rambam concedes that the pattern of the world will indeed be suspended - in the second period within the era of Mashiach.[733] Rambam, however, does not describe this period, for the Yad is a book of laws, whose function is to affect the world in such a way that its affairs will be conducted according to the Torah. This effect is completed and perfected by the suspension of Israel's subjugation to the gentile nations and by the restoration of Israel's monarchy;[734] it does not require that the rule of nature be suspended. When the laws, as enumerated by Rambam, have thus completed their function - inasmuch as the world, without departing from its worldly ways, will by then be conducted according to the directives of the Torah - the book of laws comes to an end.

Nevertheless, in the very last halachah in this work, Rambam adds a brief allusion to a higher level of perfection in the effect of the laws of the Torah. At this level, the world's state of being will change to the point that the world - in its own right - will no longer comprise undesirable matters such as famine and war, but a prodigious profusion of prosperity and pleasure. Likewise,[735] "the occupation of the entire world will be solely to know G-d..., as it is written,[736] 'For the world will be filled with the knowledge of G-d as the waters cover the ocean bed.'" I.e., throughout the world it will be manifest and clearly sensed that the world exists only insofar as it is the place designated for the fulfillment of the Torah's laws, which are in essence the wisdom and will of the Holy One, blessed be He. This is the "knowledge of G-d" of which the prophet speaks.

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

In that era there will be neither famine nor war (ii)

Though in the Era of Mashiach732 "the world will continue according to its pattern," this could well mean that [only] the laws of nature will not be suspended. It is obvious, however, that the cessation of war constitutes an innovation and a change in the world's accustomed pattern.

Likkutei Sichos, Parshas Vayigash, 5751 [1990]

In that era there will be neither famine nor war (iii)

In Hilchos Teshuvah,[737] in a similar context, Rambam adds another element. There he writes that if a person studies the Torah as it ought to be studied, "[G-d] will remove from him all the things that prevent us from fulfilling it, such as illness and war and famine and the like." Why the difference?

In Hilchos Deos,[738] Rambam sets out guidelines for a man's proper conduct and concludes with the following assurance:[739] "Whoever conducts himself according to these ways which we have shown, I guarantee that he will ever fall ill throughout his life." Now: In the era of Mashiach the effect of the mitzvos on the world will be complete; i.e., the world will by then be conducted according to the directives of the Torah. Clearly, then, people will conduct themselves "according to these ways," so that there will be no illness in the first place in the era of Mashiach. It is the period before that, however, that is spoken of in Hilchos Teshuvah. At that [i.e., the present] time, the world at large has not attained perfection, and illness exists. Hence the need for the assurance spoken of in Hilchos Teshuvah, that "[G-d] will remove from him... illness."

From a talk of the Rebbe

In that era there will be neither famine nor war (iv)

This phrase parallels the command to[740] "turn away from evil," to remove anything negative. The later phrase, "to know G-d," parallels the related command to740 "do good," to intensify the light of the Torah by further study.

Likkutei Sichos, Vol. XXV, p. 462

In that era there will be neither... war, envy nor competition

These words describe a perfect unity between Jews. The later phrase, "to know G-d," describes a perfect unity between the world and G-d.

As is known, unity between G-d and His people depends on internal unity within the Jewish people. Hence we pray:[741] "Bless us, our Father, all of us as one, with the light of Your Countenance." I.e., the light of G-d's Countenance can be revealed only when we are all united "as one."

Sefer HaSichos 5749 [1989], Vol. I, p. 137

In that era there will be neither... envy nor competition

Envy is an emotion within the heart; it gives rise to actual competitiveness.

Likkutei Sichos, Vol. XXVII, p. 237

Good Things in Abundance

For good things will flow in abundance

This signifies perfection in the world's material aspect; the later phrase, "to know G-d," signifies perfection in the world's spiritual aspect.

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

For good things will flow in abundance and all the delicacies will be as freely available as dust (i)

This is why "there will be neither famine nor war," for when there is prosperity for all, people do not hanker after the spoils of war. However, since a man might imagine that his neighbor has hidden treasures, even though battling for their possession may be pointless he may still harbor feelings of envy and competition. Hence the further promise that "all the delicacies will be as freely available as dust": since material pleasures will not be prized, they will not arouse feelings of envy and competition.

It is thus simple to understand why Rambam does not mention these two subjects ("neither... envy nor competition," and "all the delicacies will be as freely available as dust") in Hilchos Teshuvah.[742] There he is speaking of the imperfect world before the coming of Mashiach. Since all the delicacies are not as freely available and as unprized as dust, there is still room for envy and competition.

Likkutei Sichos, Vol. XXVII, p. 237

For good things will flow in abundance and all the delicacies will be as freely available as dust (ii)

The term tovah (here translated "good things") can also signify things whose goodness is not apparent. However, if their promised abundance is to remove famine and war and envy, it is obvious that their goodness must be recognizable as such. Rambam therefore adds that "all the delicacies will be as freely available as dust," referring to things (maadanim) in which a person experiences pleasure.

This also explains why concerning the provision of delicacies he does not use the term hashpaah, which would indicate a beneficent flow from G-d (unlike the preceding phrase, "for good things will flow in abundance"). For the whole point of adding "and all the delicacies..." was to make it clear that the tovah (i.e., the "good things" which flow from G-d) will reach man in a mode which he will be able to recognize and experience as pleasurable.

From a talk of the Rebbe

All the delicacies will be as freely available as dust

The words "as dust" signify that material delicacies will not only be available in abundance, but that they will be valued as mere dust of the earth, which is inedible. In other words: People will feel the need for delicacies only because without them the body will be lacking in health and fitness (for the service of G-d); in their own right, delicacies will be reckoned as dust of the earth.

From a talk of the Rebbe

For good things... and all the delicacies...

This includes spiritual "good things" and "delicacies".

From a talk of the Rebbe on the Tenth of Teves, 5749 [1988]

A World Flooded with the Knowledge of G-d

The occupation of the entire world will be solely to know G-d (i)

A businessman is involved in his occupation all day long. Even his times of rest and sleep are devoted to regaining energy that will enable him to redouble his involvement in his occupation. Even when he sleeps he dreams about his business.

This is how Torah will be studied in the time to come.

From a talk of the Rebbe on the eve of Simchas Torah, 5745 [1984]

The occupation of the entire world will be solely to know G-d (ii)

Just as Rambam listed the laws (halachos) relating to the construction of the Beis HaMikdash and the offering of sacrifices and so on, so too did he list the laws relating to the coming of Mashiach: the identifying signs of the King Mashiach, the sequence of the Redemption, and so on - until its conclusion, which is that "the occupation of the entire world will be solely to know G-d." This statement is (so to speak) a halachah that relates to the practical conduct of the Jewish people after the coming of Mashiach.

One might add that this "halachah" applies not only to the future time, but also to the present. One should make every endeavor that today's world should resemble the future foretold by the prophets, when736 "the world will be filled with the knowledge of G-d as the waters cover the ocean bed." This may be achieved by intensifying one's efforts in studying the Torah and teaching it to others.

From a talk of the Rebbe

The occupation of the entire world will be solely to know G-d (iii)

This includes all the nations - certainly a major innovation.

Likkutei Sichos, Vol. XXIII, p. 41

The occupation of the entire world will be solely to know G-d (iv)

As to the gentile nations, it is written that[743] a gentile who studied Torah is liable to the death penalty. This, however, refers only to the study of the laws governing the commandments which apply to Jews, not to the study of the seven commandments which apply to themselves. Indeed, it is concerning these that the Sages teach743 that a gentile who studies Torah "is likened to a High Priest."

Likkutei Sichos, Vol. XXVII, p. 246

The occupation of the entire world will be solely to know G-d. The Jews will therefore be great sages and know the hidden matters (i)

This refers literally to the whole world (and not only to the nations of the world); as the paragraph continues, "For the world will be filled with the knowledge of G-d." However, "the Jewish people will be great sages and know the hidden matters." Their knowledge of G-d will be incomparably superior to that of the whole world.

Sefer HaSichos 5749 [1989], Vol. II, p. 626

The occupation of the entire world will be solely to know G-d. The Jews will therefore be great sages and know the hidden matters (ii)

A similar distinction between "the entire world" and "the Jews" may also be found in relation to the verse,[744] "I shall pour My Spirit upon all flesh, and your sons and daughters will prophesy." The author of Metzudas David explains that the first half of this quotation includes the nations of the world, whereas the latter half applies to Israel alone.

Likkutei Sichos, Parshas Naso, 5751 [1991]

...will be solely to know G-d

The expression "solely"[745] rules out even such occupations which in the present period the Torah itself obliges one to undertake. Thus Rambam rules elsewhere[746] that even a full-time scholar[747] should work "a little every day for his subsistence." In the days of Mashiach, however, when "good things will flow in abundance," there will be no need even for such minimal work. This accords with Rambam's closing phrase, "for the world will be filled with the knowledge of G-d...": there will be no room for any occupation or concern apart from knowing G-d.

Likkutei Sichos, Vol. XXVII, p. 238

...to know G-d (i)

This will all come about through Mashiach, who[748] "will teach all the people and show them the path of G-d, and all the nations will come to hear him."

Likkutei Sichos, Shabbos Parshas Vayigash, 5751 [1990]

...to know G-d (ii)

To suggest that "the occupation of the entire world will be solely to know G-d," no less, would appear at first glance to contradict a restriction expressly stipulated by Rambam himself. Elsewhere[749] in this book of laws (and in the days of Mashiach none of the Torah's laws will be abrogated) he enumerates certain conditions for the study of[750] the mystical dimension of the Torah: "The early Sages directed that one should not expound on these matters[751] except to one person at a time, and then, too, only if he is wise and perceptive...." How can these two statements coexist?

We must conclude that the above conditions are not dictated by the innate limitations of the object in question, but by the innate limitations of the person who encounters it.[752] It is not that this dimension of the Torah must by definition remain concealed, but that for most people it is beyond reach and possibly harmful.

As far as the subject in itself is concerned, however, every Jew is obliged to study it, just as he is obliged to study the other dimensions of the Torah. It is thus obvious that the above restrictions will fall away in the days of Mashiach. For at that time, untrammeled by "famine or war, envy or competition," all men will be able to delve deeply into "the hidden matters, and will attain an understanding of their Creator to the [full] extent of mortal potential."

Likkutei Sichos, Vol. XXX, p. 171

...to know G-d (iii)

The future Redemption will not be merely a physical Redemption, nor even simply a spiritual Redemption that liberates people from the influence of the Evil Inclination. It will be a manifestation of Havayah, the Four-Letter Name of G-d that denotes His essential transcendence over all the finite bounds of the created universe. Confronted by such a stupendous revelation, a man loses all consciousness of his own independent existence;[753] he transcends all his finite limits, bursting even the Mitzrayim-like bondage of his accustomed mindset in matters of holiness.[754] This is relevant even to a person who has overpowered his Evil Inclination and who is dedicated to the service of G-d. For so long as he is not illuminated by the Name Havayah, which transcends nature, he has not yet left Egypt; he has not yet attained Redemption.

This is why Rambam chooses (from among the various Divine Names) the term "to know Havayah" (and later, too, quotes the phrase,[755] "the knowledge of Havayah"), for it is the knowledge of the Name Havayah that causes one to lose all self-awareness. The revelation of this Name will bring about the state in which755 "the world will be filled with the knowledge of G-d as the waters cover the ocean bed": the very existence of the world will not be apparent, for it will be annulled by the intensity of the revelation.

Likkutei Sichos, Shabbos Parshas Vaeira, 5749 [1988]

...will be solely to know G-d alone(i)

This knowledge of G-dliness will be daas in its other sense, too: an intense union.[756] With this manner of knowledge a man will cleave to the Name Havayah, in the spirit implied by the above word bilvad ("alone"), as in the verse,[757] ain od milvado - "There is nothing else apart from Him alone."

From a talk of the Rebbe on the Tenth of Teves, 5749 [1988]

...will be solely to know G-d alone(ii)

The addition of the word bilvad ("alone") teaches us that in the era of Mashiach people will seek a knowledge of G-d not for a different purpose (such as knowing how to act), but in order to understand the Torah alone - study for the sake of the Torah itself. For at that time Jews will fulfill the commandment of Torah study perfectly, which means, for the sake of its knowledge alone.

At that time the mitzvos will still be observed (for they will abrogated only later, at the time of the Resurrection of the Dead[758]). People will therefore need to know[759] "the deeds that they must do." For this purpose, however, studying all the laws of the Torah once will suffice, for in the days of Mashiach, when[760] "I shall remove the spirit of impurity from the earth," forgetfulness will no longer exist.[761] Study at that time will therefore focus on the underlying rationales for the various laws. Moreover, increased study of the Torah will [continue to] be valuable in its own right. Thus, excusing an apparent superfluity of explanations on a certain subject, the Gemara[762] concludes that they are all offered in order to[763] "make the Torah great and glorious." Likewise, justifying the innate worth of studying subjects in the Torah that have no practical application, the Gemara says elsewhere,[764] "Expound - and be rewarded."

Likkutei Sichos, Vol. XXVII, p. 240

The Jews will therefore be great sages (i)

As part of this train of events, all scholarly disciplines will again be the possession of the sages of Israel, who will no longer need to resort the sages of the gentile nations. (For example: In the course of explaining the calculations required to determine the exact moment of the New Moon, Rambam[765] speaks of the works of astronomy and geometry that were written by Israel's sages in the days of the prophets, but which have not reached us.) In the era of Mashiach, all areas of scholarship will be known through the Torah.[766]

Likkutei Sichos, Vol. XXX, p. 197

The Jews will therefore be great sages (ii)

In this passage Rambam uses three related Hebrew terms: "The Jews will therefore be great sages"; "they will gain an understanding of their Creator"; "and know the hidden matters." These three terms correspond to the three stages of the intellective process - Chochmah, Binah and Daas - whose acronym is Chabad. When these three faculties (collectively called Mochin) have been perfectly developed in the service of Kedushah, the Jewish people (in the time of Mashiach) will take over the lands of the ancient peoples called the Keini, Kenizi and Kadmoni, in fulfillment of the verse,[767] "When G-d will extend your border...." For these three nations represent the Chochmah-Binah-Daas of that side of the universe that opposes Kedushah.[768]

Likkutei Sichos, Shabbos Parshas Devarim, 5748 [1988]

The Jews will therefore be great sages (iii)

Why are they called "great sages"? - Because the unadulterated motive of their study will be to763 "make the Torah great and glorious."[769]

Likkutei Sichos, Vol. XXVII, p. 240

They will know the hidden matters (i)

This refers to the ultimate, underlying, mystical reasons for the commandments; these are hidden, by comparison with the relatively comprehensible laws themselves.769

Ibid.

They will know the hidden matters (ii)

The word "hidden" recalls a comment of Rashi:[770] "The [Jewish people] have a promise from [G-d] that He will again appear to them - to explain the [Torah's] enigmatic reasons and its unspoken mysteries."

Likkutei Sichos, Vol. XXIII, p. 41

They will know the hidden matters, and will attain an understanding of their Creator...

"They will know the hidden matters" refers to Maaseh Bereishis ("the feat of Creation"), which Rambam[771] describes as "profound matters." "[They] will attain an understanding of their Creator" refers to Maaseh Merkavah.[772] Since the latter subject cannot be fully grasped, Rambam adds the proviso, "to the [full] extent of mortal potential."

Likkutei Sichos, Vol. XXVI, p. 120

...and will attain an understanding of their Creator (i)

This expression [nevertheless] specifies understanding. Indeed, the verb used (vayasigu) literally means "they will grasp," suggesting something within a man's reach that he grasps and holds in his hand.

From a talk of the Rebbe on the Tenth of Teves, 5749 [1988]

...and will attain an understanding of their Creator (ii)

Rambam advisedly speaks of "an understanding of their Creator," rather than (say) an understanding of the transcendent Divine Name Havayah (which is the Name that appears in the prooftext755 that Rambam quotes: "...knowledge of Havayah").

All created beings, human beings included, are by definition constantly connected to the ongoing input of their Creator. This creative bond is called "The activating force of the Creator is continuously present in the created being."[773] Because the Creator continuously brings created beings into existence, animates them, and maintains them in existence, it is within their reach to attain an understanding of His existence.

From a talk of the Rebbe

...and will attain an understanding of their Creator (iii)

From these words of Rambam we can gain an appreciation of what a lofty thing it is to study Chassidus, whose essence is - knowing G-dliness. For Rambam says here that mankind's pinnacle of perfection in the future time is exactly this - the knowledge of G-d.

From a talk of the Rebbe

...to the [full] extent of mortal potential

This addition is not intended merely to highlight the limits of mortal understanding. On the contrary: One's understanding should aspire "to the [full] extent of mortal potential."

Likkutei Sichos, Vol. XXVII, p. 241

For the world will be filled with the knowledge of G-d as the waters cover the ocean bed (i)

The verse specifies "the world," and not merely the Jewish people. Hence, "The occupation of the entire world (including the gentile nations) will be solely to know G-d."

Likkutei Sichos, Vol. XXIII, p. 41

For the world will be filled with the knowledge of G-d as the waters cover the ocean bed (ii)

At this stage, there are still two entities: man - and the knowledge of G-d. By analogy, though the water of the ocean constitutes the very vitality of the fish that inhabit it, the fish and the water are still two distinct entities.

The later stage is signified by the image, "as the waters cover the ocean bed." At this stage, actually and manifestly, the entire existence (metzius) of the world is - knowing G-d. At that stage, just as one does not see the ocean floor nor all the creatures within the ocean, but only the water that covers them all, in the time to come nothing of the world's existence will be visible, except for the knowledge of G-d.

Likkutei Sichos, Vol. XXVII, p. 241

For the world will be filled with the knowledge of G-d as the waters cover the ocean bed (iii)

A situation is possible whereby the world may indeed be filled with the knowledge of G-d (to the extent that no point within it is void of this knowledge), but at the same time it remains an entity with an independent existence. This being so, it is possible that a person should conduct himself in a manner that is inconsistent with the knowledge of G-d. (Thus we find the expression,[774] "He knows his Master, yet willfully rebels against Him.") A vessel, even when filled, retains its former shape.

A later stage is likened to "the waters [that] cover the ocean bed." At this stage, the world is obscured by the knowledge of G-d, and under its influence is nullified out of existence - just as the ocean bed loses all significance on account of the water that obscures it. In such a situation, in which the world is so enveloped that one sees nothing but the knowledge of G-d, conduct that is inconsistent with this knowledge becomes impossible. To resume the above analogy, a vessel that is so completely covered that it is no longer seen, is thereby changed and rendered insignificant.

Sefer HaSichos 5749 [1989], Vol. I, p. 150

For the world will be filled with the knowledge of G-d as the waters cover the ocean bed (iv)

The Shas concludes[775] with the verse,[776] "G-d will bless His people with peace." Rambam concludes his Mishneh Torah with the verse,755 "as the waters cover the ocean bed."

These two conclusions complement each other: True and perfect peace will come about with the future Redemption, when antagonists - enemies of peace - will not even exist, because at that time "the world will be filled with the knowledge of G-d as the waters cover the ocean bed."

A hint of this correspondence may be seen in the fact that the Shas and the Mishneh Torah end with the same letter (final mem).

From a talk of the Rebbe on erev Pesach, 5748 [1988]

From the Conclusion of Rambam to the Beginning (i)

There is a connection between the conclusion of Mishneh Torah and its opening sentence:[777] "The foundation of all foundations... is to know that there exists a Prime Being, and He brings into existence everything that exists." The conclusion of Mishneh Torah speaks of the perfection of the world in the era of Mashiach: the world becomes re-created afresh, in a more elevated manner, as transformed as the lives of those of whom the Midrash says,[778] "He beheld a new world." In the era of Mashiach, man's knowledge and understanding of the Creator - the "Prime Being [Who] brings into existence everything that exists" - is loftier.

From a talk of the Rebbe on the Tenth of Teves, 5749 [1988]

From the Conclusion of Rambam to the Beginning (ii)

The Mishneh Torah opens with the statement:777 "The foundation of all foundations and the pillar of all wisdom is to know that there exists a Prime Being, and He brings into existence everything that exists." The terms chosen ("foundation" and "pillar") make it clear that Rambam is speaking of an entire building (viz., "everything that exists"), except that it depends on a "foundation" and "pillar" (viz., the "Prime Being"). Significantly, the initials of the first four Hebrew words (yesod hayesodos va'amud hachochmos) form the transcendent Divine Name Havayah. This statement thus highlights the connection of the Divine Name Havayah with the world (inasmuch as Havayah is, so to speak, the world's "foundation" and "pillar").

The end of Mishneh Torah highlights the opposite. The concluding phrase, "as the waters cover the ocean bed," depicts the world as being so filled with the knowledge of G-d that it is covered and utterly overwhelmed by it.[779] The reason for this is that this passage speaks of a higher level within the Name Havayah, a level which is known as Havayah dil'eila. This Name, alluded to at the very end of Mishneh Torah, relates to G-d's own Essence and Being, which utterly transcends any connection with created beings. That is to say: When one has concluded the study of the entire Torah, one arrives at a revelation of the Name Havayah in its true aspect, as being innately beyond the finitude of the created universe. At this level, it is not that one becomes aware of G-d in relation to the creation of the world; on the contrary, the world becomes elevated to the level of Divinity - and this is the knowledge of G-d at its purest.

This is the meaning of the phrase, "as the waters cover the ocean bed." A level of Divinity that shares a connection with the finitude of the world allows room (so to speak) for the world's sensation of independent existence (metzius). By contrast, the level of Elokus which transcends any connection with the finitude of the world causes the world to experience utter bittul, so that when confronted by a knowledge of G-d it is virtually nullified out of existence. At this level there is no entire building whose foundation is Havayah; on the contrary, at this level the world is obscured by the knowledge of G-d, and under its influence it is nullified out of existence. Nothing now exists but the knowledge of G-d alone.

Sefer HaSichos 5748 [1988], Vol. I, p. 207

From the Conclusion of Rambam to the Beginning (iii)

Even after one has fully attained the level of knowing G-d "as the waters cover the ocean bed," this level is still limited to "the [full] extent of mortal potential." It is therefore necessary to rise to a higher level in one's knowledge of G-d. This is why we begin anew from the beginning: "The foundation of all foundations and the pillar of all wisdom is to know that there exists a Prime Being." With this we seek to upgrade our knowledge of G-d.

Sefer HaSichos 5749 [1989], Vol. I, p. 220

From the Conclusion of Rambam to the Beginning (iv)

The conclusion of this work matches its opening: both deal with man's obligation to know G-d. The opening message is that "The foundation of all foundations and the pillar of all wisdom is to know that there exists a Prime Being." The closing message heralds the day in which "The occupation of the entire world will be solely to know G-d."

Moreover, both the conclusion and the beginning speak of a particularly elevated level of knowledge - knowing the Name Havayah.[780] The closing sentence of the work quotes the verse, "For the world will be filled with the knowledge of Havayah;" the initial letters of the first four words of the work form the Name Havayah. (Furthermore, Rambam quotes as his prooftext, "I am Havayah your G-d.")[781]

Sefer HaSichos 5748 [1988], Vol. I, p. 206

From the Conclusion of Rambam to the Beginning (v)

At the conclusion of his work Rambam states clearly that "The occupation of the entire world will be solely to know G-d..., 'as the waters cover the ocean bed.'" This means that for "the entire world," and not only for the Jewish people, this knowledge of G-d will constitute the entire point of its existence.[782]

Now, the Jewish people are called[783] "the people close to Him." They have been endowed with a soul which is[784] "truly a part of G-d above." If we are speaking of the Jewish people, therefore, it stands to reason that the knowledge of G-d constitutes the entire point of their existence. But how can this be said of "the entire world"?

The answer to this question is to be found at the very beginning of this work: "The foundation of all foundations and the pillar of all wisdom is to know that there exists a Prime Being, and He brings into existence every existing thing; and all things that exist in the heavens and earth and between them exist only by virtue of His true existence." The tense, too, is significant: "He brings into existence every existing thing"; i.e., at present, at every single moment. Hence, every created entity really exists only by virtue of "the activating force of the Creator that is continuously present in each created being,"773 constantly bringing it into existence and endowing it with life.

In future time, the truth will become manifest - that "all things that exist in the heavens and earth... exist only by virtue of His true existence." The material aspect of the world (which includes all of mankind) will therefore not be perceived as having an independent existence of its own. All that will be seen is the knowledge of G-d - "His true existence."

Likkutei Sichos, Vol XXVII, p. 247