English translation — בלק ב

1.

In the end of the laws of kings¹,

where it speaks about King Moshiach,

the Rambam says, etc.: "And whoever does not believe in him or whoever does not await his coming, not only does he deny the other prophets, but he denies the Torah and Moses our teacher, for the Torah testified about him, as it is said²

And the L-rd your G-d will return your captivity, etc.'"

Afterwards he continues: "Also in the portion of Balaam it is said, and there he prophesied about the two messiahs: about the first messiah, who is David, who saved Israel from the hand of their oppressors,

and about the final messiah, who stands from his descendants, who will save Israel

and there he says⁴

I see him, but not now; this is David. I behold him, but not near; this is King Moshiach.

A star goes forth from Jacob; this is David.

And a scepter arises from Israel; this is the king⁵

Moshiach.

And he smashes the corners of Moab; this is David.

And so it says⁶

And he smote Moab and measured them with a line.

And he destroys all the children of Seth; this is King Moshiach, as it is said⁷

of him, and he will rule from sea to sea.

And Edom will be a possession; this is David⁸.

as it is said⁹

And Edom became¹⁰

David's servants, etc.^*10.

And Seir, his enemies, will be a possession¹¹

this is King Moshiach, as it is said¹²

And saviors will ascend Mount Zion, etc.'"^*12.

The book Yad is indeed a book of laws - as the words of the Rambam in his introduction at its end -

(not of homilies on the verses of the Torah and the like),

one must understand: to bring out the proof for the law that "whoever does not believe in him, etc." he is "a denier of the Torah and Moses our teacher",

it would have been sufficient if he said only "Also in the portion of Balaam¹³

it is said, and there he prophesied about Moshiach

(the final one who stands from his descendants)

who will save Israel

and one would have known on one's own,

that he speaks about the verses of the prophecy whose beginning is "...

what this people will do to your people in the end of days"¹⁴

Why does he elaborate in the details of the proofs that in the Scriptures it speaks about "the two Messiahs" and upon whom each part of the verse alludes etc.?

Even if one wants to explain explicitly which verses are meant,

it would have been sufficient if one brought only

(the beginning and end)

- that this was said in the verses "I see him, but not now etc. And Edom shall be a possession, his enemies etc."¹⁵.

2.

From that which the Rambam adds the proof "even in the portion of Balaam it is said",

although he already earlier brought the proof on the essential matter "that the Torah testified about him, as it is said 'and the Lord your God will return your captivity'",

it implies

(and as is understood from the simple meaning of his language)

that the verses from "the portion of Balaam" the Rambam brings primarily not

(rather)

as a proof on the essence of the coming of Moshiach,

the redeeming of Jews from exile,

rather

(also)

that "he prophesied about the two Moshiachs, about the first Moshiach who is David etc. and about the final Moshiach who will stand from his descendants".

Why therefore he details and explains the verses,

how it is proven that "he prophesied about the two Moshiachs".

But this itself requires explanation:

Granted, that which he adds the proof from the verses in the portion of Balaam regarding the very concept of Moshiach,

one could say because in the verse "And the Lord your God will return your captivity" it does not state<sup>16</sup>

that this will be through Moshiach<sup>17</sup>,

therefore he also brings a proof from what is explicit in the Torah that he prophesied about the King Moshiach.

But what is relevant to the proofs

(from the Torah)

regarding the coming of Moshiach that "there he prophesied" not only about "the latter Moshiach",

but also about David,

"the first Moshiach"; and especially further with an elaboration to explain all the details of the expressions in the verses,

which of them refer to King David and which to the King Moshiach<sup>18</sup>?

3.

At first glance, one could say,

that the reason why the Rambam brings the proof also regarding that "he prophesied about the two Moshiachs",

also regarding "the first Moshiach who is David who saved Israel etc." - for at first glance,

what is relevant to the belief in the coming of Moshiach that also David is called Moshiach exactly like the King Moshiach,

so that about both of them one says "the two Moshiachs"

(with a definite article)

is because this is relevant and strengthens the faith in the coming of Moshiach: knowing that the matter of "Moshiach" is not a new thing,

because there already was the "first Moshiach who is David who saved Israel from the hand of their oppressors",

this gives a strength in the faith that also in the future Moshiach will come who will save Israel

(like the proof from Chazal¹⁹

on the resurrection of the dead: "if those who were not alive became alive, those who were alive, all the more so")

Or in another manner,

as the commentators²⁰

explain: because “the two messiahs” were said in the same prophecy,

is just as the part of the prophecy regarding “the first messiah who is David who saved Israel from the hand of their enemies” is fulfilled; so will certainly be fulfilled the prophecy about the messiah “the last one who stands from his descendants who saves Israel

”.

It is however understood,

that it is difficult to learn that this is the entire reason: because with these verses the Rambam

(according to the simple meaning of his language)

does not intend to bring a proof and evidence that the king messiah will certainly come,

rather that his coming is a matter that is written in the Torah; and from this,

that he who “does not believe in him or who does not await his coming” is “not only denying the other prophets but denying the Torah and Moses our teacher” -

Today what is relevant that "he prophesied regarding the two messiahs",

also "regarding the first messiah who is David",

and especially to further explain the

(four)

double expressions of the verses,

that with the first is meant the first messiah and the second - the final messiah?

D.

Continuing from this, the Rambam says,

but in a separate halacha: "Even regarding the cities of refuge it says²¹

If the Lord your God will expand your border and you will add for yourself yet three cities etc. And never was this thing nor did the Holy One, blessed be He, command it in vain."

It is known that also the division of the laws in the Rambam is exactly — one must understand: why does the Rambam bring the proof in a law by itself and not in the previous law together with the other two proofs from the Torah?

And if it is appropriate that each proof should stand in a separate law,

he also should have said the proof from the portion of Balaam in a separate law*²¹.

Also: why does he precisely note the source of the verse,

and especially with the wording "even by the cities of refuge he says" and not "

(even)

in the portion of Shoftim"²²,

as he says earlier "in the portion of Balaam"?

5.

Also must understand the precision of the language²³

"in the two messiahs" which is relevant here and in what specifically

(only)

David is called "messiah"?

(with a horn²⁴)

and is called the anointed of the Lord²⁵,

so too,

before him,

Saul was anointed²⁶

(with a flask²⁴)

and also he is called "the anointed of the Lord"²⁷]

If distributing two redeemers of Israel

(the first and the last),

it would seemingly be more appropriate [for] Moshe Rabbeinu as the first redeemer and Mashiach as the last redeemer²⁸.

Both redeemed from exile,

unlike — David.

And to note that also regarding their level in prophecy, the Rambam says that Mashiach is greater than all the prophets<sup>29</sup>

Or as he says in Sefer HaYad<sup>30</sup>

"And a great prophet is he, close to Moshe Rabbeinu" unlike — David<sup>31</sup>.

6.

One will understand this by explaining several precise points in the two subsequent halachos in Hilchos Melachim there.

In halacha 3, the Rambam says: And do not let it enter your mind that the king Mashiach needs to perform signs and wonders and create new things in the world or revive the dead and the like of these things<sup>32</sup>

This is not the case, for Rabbi Akiva etc.

(As he brings there the proof from ben Kuziva,

and elaborates)

And the sages did not ask of him a sign nor a wonder, and the essence of the matter is thus: that this Torah, its statutes and its judgments<sup>*32</sup><sup></sup>

are forever and for all eternity, and one may not add to them nor subtract from them

who adds or subtracts or interprets the Torah perversely and removes the words of the commandments from their plain meaning,

he is certainly a liar and a wicked man and an apostate].

From that which in the continuation of the halacha regarding King Moshiach the Rambam concludes "and the foundation ..

that this Torah [is] its statutes and its judgments forever etc." it is seemingly implied,

that when someone says that Moshiach will need to perform "signs or wonders" or "renew

(be)

things in the world" he is thereby adding or detracting from the Torah,

contrary to the matter that one may not add to them etc.

One must however understand: What is the connection of these two matters<sup>34</sup>?

Moreover: Regarding a prophet the Rambam says<sup>35</sup>

that "any prophet who will arise for us and say that G-d sent him does not need to perform a sign like one of the signs of Moshe Rabbeinu or like the signs of Eliyahu and Elisha which involve a change of the custom of the world, but rather his sign is that he will say things that are destined to be in the world and his words will be verified, as it is said etc."

One sees that although there too he rejects a "sign ..

which involve a change of the custom of the world",

nevertheless he does not state there

(as in our matter)

"that this Torah [is] its statutes and its judgments forever"; and on the other hand he says there that he must show a sign: "that he will say things that are destined [to be]".

7.

In the halacha of the Rambam in Hilchos Melachim, the Rambam continues: And if³⁶

a king from the House of David will stand, learned in Torah and occupied with mitzvos like David his father, according to the Written Torah and the Oral Torah, and will compel all of Israel to walk in it and to strengthen its breach, and will fight the wars of Hashem, behold this one is in the presumption that he is the Mashiach; if he did and succeeded

(and conquered all the nations around him³³)

and built the Temple in its place and gathered the dispersed of Israel, behold this one is certainly the Mashiach, and he will repair³⁷

the entire world etc.

One must understand: Why does the Rambam not mention here

(and also not in the entire chapter)

the great virtues with which one describes the King Mashiach²⁹,

and as the Rambam himself says elsewhere in the Yad³⁰

: "He will be a sage more than Shlomo, and a great prophet close to Moshe Rabbeinu"

(and as above at the end of the previous section).

8.

The explanation of all this one can say,

by prefacing what the Rambam inserted in Hilchos Melachim

(and their wars³⁸,

or and wars^*38)

at the conclusion and end of his book the Yad — for prima facie,

according to the order of times,

as the Rambam says at the beginning of Hilchos Melachim "Three commandments were commanded to Israel at the time of their entry into the land: to appoint for themselves a king etc., and to wipe out the seed of Amalek etc., and to build the Chosen House" — he should have placed the laws of kings in his book much earlier³⁹?

And one can say,

with this that the Rambam places it at the conclusion of his book the Yad — the book of "Halachos" — he thereby emphasizes that the perfection of

(the fulfillment of)

Torah and Halacha occurs when there is

(the matter of)

kings⁴⁰.

And this is also understandable simply,

that the perfection of the fulfillment of all the commandments and laws of the Torah is when there is a king over all Israel,

through whom is carried out the commandment of the wars of the Lord⁴¹

(to wipe out the seed of Amalek)

and the commandment "to build the Chosen House",

for only then is the fulfillment of all the laws and commandments of the Torah applicable.

In practice, this was actualized through King David,

who was king⁴²

over all Israel

(Israel and Judah).

He conquered the Land of Israel,

the completion and perfection of wars

(and the Lord gave him rest all around from all his enemies⁴³)

; and through him began

(the preparations⁴⁴

at least from)

the building of the Holy Temple in Jerusalem

(And David said, "This is the house of the Lord," etc.⁴⁵).

And consequently, the fulfillment of the Torah and commandments in completeness could be.

9.

The laws of the Messiah were placed by the Rambam

(at the conclusion of his book, the Yad)

at the end of the Laws of Kings and Their Wars*⁴⁵,

because this is the definition and essence of the Messiah according to Halachah:

The Rambam explains in chapter 11 of the Laws of Kings not only the matter of the coming of the Messiah and the obligation to believe in him,

but also what is his essence, his definition and his activity, and the manner of his revelation,

and consequently — in what consists the

(obligation)

to believe in him.

And this is what the Rambam means at the beginning of the chapter: "The King Messiah is destined to stand and restore the kingdom of David⁴⁶

to its former sovereignty⁴⁷

the first, and build the Temple, and gather the dispersed of Israel, and all the laws will return in his days as they were previously: they offer sacrifices and observe Sabbatical years and Jubilees according to all its commandments⁴⁸

stated in the Torah":

This is not

(only)

a narrative of things that Mashiach will do,

and what will be in his days,

but this is a halachah: the definition of Mashiach is that he restores "the kingdom of David to its former state, to the first dominion"

(not he introduces a new matter),

which in practice comes out in that "he builds the Temple and gathers the dispersed of Israel"

(and consequently one reaches the purpose and intention of the coming of Mashiach)

"and all the laws are restored in his days as they were previously: they offer sacrifices and observe Sabbatical years and Jubilees according to all its commandments stated in the Torah."

Which is connected with the gathering of the dispersed of Israel when all Israel dwell on their land⁴⁹.

D.

H.

All these matters that were lacking in the fulfillment of Torah and mitzvos because of what was lacking in the completeness of all Israel and the Holy Temple — which is the entirety of the matter of exile — are completed through Mashiach.

And in this consists that Mashiach restores "the kingdom of David to its former state etc. and all the laws are restored" — he brings back the completeness of the laws and commandments of the Torah.

regarding the faith in him

(and in what must be the one who awaits his coming)

: since this is the definition of Mashiach,

the faith must be not only that he will come in order to redeem the Jews from exile,

but "believes in him" that he restores "the kingdom of David to its former state ..

and all the laws return"]⁵⁰.

Yud.

On this the Rambam brings the proof,

from where does one know that Mashiach will come and bring the Torah to perfection "to restore the kingdom of David to its former state etc. and all the laws return" - "for the Torah testified about him."

What in the proofs are there two details: as it is said, "and the Lord your God will return ..

and gather you etc." - from this one knows that there will be a gathering of the dispersed of Israel,

which is the condition that gives the possibility that there should be "the kingdom of David ..

all the laws"⁵¹,

the fulfillment of the laws and commandments of the Torah which became nullified through the exile of Israel.

“Even in the portion of Balaam it is said and there he prophesied about the two messiahs, about the first messiah who is David who saved Israel from the hand of their enemies, and about the final messiah who stands from his descendants who saves Israel

(in the end)

”: from this one knows that that which will be through Mashiach,

and the essence of Mashiach,

is “to restore the kingdom of David to its former state, to its original rule” – he is the “final messiah” from the first – “the first messiah who is David”⁵².

And “and there he says” that all these details that were “in the first messiah – David” will be also in the “final messiah” this is King Mashiach.

Beginning from the beginning of his revelation and his reign until the completion “and he will smash the corners of Moab” which its parallel in Mashiach “and he will destroy all the sons of Sheth”,

and “and it will be Edom a possession, this is David”,

“and it will be Seir a possession, his enemies, this is King Mashiach”,

Moshiach will bring the Torah to perfection,

because through that which one becomes free from subjugation to the kingdoms and on the contrary,

Moshiach rules over them,

it will be possible to be "occupied with Torah and mitzvos properly"⁵³,

"they will be free for Torah and its wisdom and they will have no oppressor or disturber"⁵⁴

(as the Rambam⁵⁵

elaborates on this)⁵⁶.

Yes.

Based on this it is understood why the Rambam precedes "And whoever does not believe in him or whoever does not await his coming, not only does he deny the other prophets, but also the Torah and Moses our teacher.

For the Torah testified about him etc.'"

(and on this he brings the verse "And the L-rd your G-d will return etc." and afterwards "also in the portion of Balaam")

At first glance, what is so relevant in the Rambam in connection to the laws of Mashiach that "he denies not only the other prophets but the Torah and Moses our teacher"⁵⁷

(The matter seemingly has a relevance in the laws of Repentance⁵⁸

where he discusses the categories of a denier etc.⁵⁹)?

But with this the Rambam emphasizes,

that the matter of King Mashiach,

who will bring the perfection in the laws and commandments of the Torah

("and to restore the kingdom of David to its former state etc. and all the judgments will return")

is not another thing that was revealed through the prophets,

but this is a matter of the Torah and Moses our teacher itself,

the Torah itself says and promises that Mashiach will come and then there will be the perfection of the Torah⁶⁰.

And therefore he explains "These are the matters that are explicit in the Torah, they include all matters that were said by all the prophets,"

that all matters that were said by all the prophets regarding Moshiach is a matter in the Torah itself, in the completeness of the fulfillment of the Torah and the commandments.

12.

And this is also the reason why the proof from the cities of refuge the Rambam placed as a halacha in its own right,

because from this the Rambam brings not only a proof that it is explicit in the Torah that it will be through King Moshiach the time of completeness in the fulfillment of the Torah and commandments,

but that we find "the cities of refuge" that it will come in the commandment itself,

"You shall add for yourself yet three cities, etc." "And the Holy One, blessed be He, did not command in vain."

4.

5.

That the Torah itself says that there must first come a time when there will be the mitzvos of the Torah as is proper.

13.

According to the above it is understood what the Rambam says

(in law 3)

- "And do not let it enter your mind that the King Moshiach needs to perform signs and wonders and renew things in the world or revive the dead and the like of these things,

the matter is not so"

(With which he negates two matters: not this is from the matters of Moshiach "to perform signs and wonders and renew things in the world"⁶¹,

and not this is the criterion for his truth⁶²)

and he concludes "and the main thing is thus, that this Torah, its statutes and its judgments are forever and for all eternity":

Since the aforementioned definition and essence of Mashiach — perfection of the observance of the laws and commandments of the Torah — is, if it is conceivable that "the king Mashiach must perform signs and wonders and renew things in the world" to effect a change in the world,

this contradicts that "this Torah, its statutes and its laws, are forever"⁶³

And since the definition and essence of Mashiach is not signs and wonders and renewal of things in the world,

it is understood also that this is not the criterion for his truth.

Just like a prophet,

whose criterion for his truthfulness is "his sign,

that he will say things that will be in the world and his words will be verified, as it is said, 'And if you say in your heart, How shall we know the word...'"

(as above, end of section 6),

d.

h.

The criterion for his truthfulness is thereby that his essence is — "prophet",

he speaks future things⁶⁴

Thus it is understood regarding Moshiach,

although he will also be a great prophet,

and greater than all the prophets

(close to Moses our teacher),

but his definition and essence is — "King Moshiach" as above,

and consequently it is understood

(law d)

that the criterion and the sign of his truthfulness is whether his essence itself is Torah and its fulfillment — "And if⁶⁵

a king will arise from the house of David, engrossed in Torah and occupied with mitzvos ..

according to the Written Torah and the Oral Torah" and he effects the perfection of the fulfillment of the mitzvos among Jews — "and he will compel all of Israel to walk in it and to strengthen its breach, and he will wage the wars of the Lord, etc."

(that "he will wage the wars of the Lord" is also a detail in bringing about the perfection of the fulfillment of the Torah as above,

removing the "oppressor and nullifier" on the part of the nations).

This brings only to know that "behold this one is in the presumption that he is the Messiah,"

when he brings about, however, the perfection of the fulfillment of the Torah and mitzvos in actual practice,

"if he did and succeeded and conquered all the nations around him and built the Temple in its place and gathered the dispersed of Israel" then specifically "behold this one is certainly the Messiah."

For then "all the laws return ..

according to all its commandments stated in the Torah" - the perfection in the laws and fulfillment of the mitzvos in actual practice⁶⁶.

13.

And one may add to this,

that the proofs which the Rambam brings earlier are not only on the general matters at the beginning of the chapter,

that "the King Messiah is destined to stand and restore the Davidic kingdom to its former state, to the original sovereignty ..

according to all its commandments stated in the Torah,"

but also on the details of the law of⁶⁷

And therefore the Rambam also brings in the proof from the portion of Balaam,

who prophesied about the two anointed ones ..

David and anointed one,

the four details and matters

(in revelation)

of anointed ones as it is stated explicitly - "and there he prophesied" - that this is the continuation "to restore the kingdom of David to its former state."

In general this divides into three divisions: a)

David and anointed one themselves,

b)

their activity and kingship over Jews,

c)

their activity and kingship over the nations of the world

(on the world in general).

And in this third matter itself there are two times and matters,

as follows.

15.

Their essence itself — "a king will stand from the house of David, engaged in Torah and occupied with mitzvos like his father David, according to the Written Torah and the Oral Torah."

And this is explicit in the Torah, "I see him

(see him)

but not now; I behold him

(behold him)

but not near; this is King Mashiach" — the prophecy about David and Mashiach themselves.

b)

"And he compelled all of Israel to walk in it and to strengthen its breach" - their action and kingship over Jews,

which is explicit in the continuation of the verse "A star shall go forth from Jacob, this is David, and a scepter shall arise from Israel, this is the King Moshiach" - which indicates the connection to Jews "a star from Jacob...

a scepter from Israel".

(and advantage)

of the King Moshiach,

the final Moshiach relative to the first Moshiach:

About David it is said the expression

"star" which indicates one who is elevated and exalted above other people⁶⁸

regarding stars in their simple sense,

"All the stars and spheres all have a soul and knowledge and intellect etc. and the knowledge of the stars etc. is greater than the knowledge of human beings"].

"from Jacob" - which indicates Jews not as they are at the ultimate level.

But regarding Mashiach he says

(a)

(a)

"and a scepter shall arise",

whose simple meaning is "a king who rules and governs"⁷⁰,

which is openly regarding Mashiach,

"and he will compel all of Israel to walk in it and to strengthen its breach"

(b)

(b)

"from Israel" - the name of the level of Jews]⁷¹.

3)

And he fought the wars of the Lord..

"If he did and succeeded and conquered all the nations around him" - it stands in the verse "And he smote the corners of Moab, this is David, and so it says: And he struck Moab and measured them with a line, and he destroyed all the sons of Sheth, this is the King Messiah, of whom it is said: And he shall rule from sea to sea."

"smote",

"the corners of Moab".

And by Messiah:

"and he destroyed",

"all the sons of Sheth",

the dominion⁷²

over all nations⁷³.

Or as the wording in Prophets: by David

(a)

(a)

"And"

(b)

(b)

"Moab"; and by Messiah

(a)

(a)

"And they shall rule"

(b)

(b)

"from sea to sea"].

d)

"And to perfect the entire world to serve the Lord together, as it is said: For then I will turn to the peoples a pure language, that they may all call upon the name of the Lord, and serve Him with one accord" — it stands in the verse: "And Edom shall be a possession, this is David, as it is said: And Edom became David's servants, etc.

And Seir shall be a possession of his enemies, this is the King Messiah, as it is said: And saviors shall come up on Mount Zion, etc."⁷⁴.

which expresses itself in that "And Edom became to David for servants",

and regarding Moshiach - "And He will inherit Mount Seir, His enemies",

not only the people of the city,

and as it says in the verse "And saviors shall ascend Mount Zion to judge the mountain of Esau" whose conclusion is "And the kingdom will be*<sup>74</sup>

to the Lord"

16.

The addition in the fourth matter relative to the third matter "He will wage the wars of the Lord" and victory over the nations - "And he will rule from sea to sea",

is understood from the very expressions "And he will rule ..

inherit",

"And he will wage war ..

And he will perfect the world",

and analogous to the novelty of inheritance over conquest

(and as one finds regarding the Land of Israel the two matters that they took it through conquest and also had it by inheritance)<sup>75</sup>

The concept of war and victory - conquest of war,

is in the manner of "Karker" "and they ruled" - domination,

opposite the existence and will of the one whom one conquers:

But the concept of inheritance "and it will be, he will inherit Seir",

is on the contrary,

one takes over a close, personal thing,

not that one conquers and rules over another.

And with this is understood the novelty of "and he will perfect the entire world to serve G-d together",

on "and he fought the wars of G-d ..

and conquered all the nations around him",

that they themselves acknowledge the truth of his kingship of the king Moshiach

(which was omitted by the censor)

"And when the king Moshiach will truly stand and succeed and be exalted and

lifted, immediately they all return and know that falsehood was their fathers' inheritance and that their prophets and their fathers misled them"].

It becomes among them "to call all in the name of G-d and to serve Him with one accord"⁷⁶.

And through the complete faith in the coming of Moshiach,

as it is according to Torah and "awaiting his coming",

I will await him every day that he will come

(which it can be said that in this is also included the study of the laws of Moshiach),

will this itself⁷⁷

bring near and hasten his coming in a manner of I will hasten it and very soon.

Motzaei Shabbos Kodesh Parshas Balak and Parshas Pinchas 5738)