English translation — הדרן על הרמב״ם משיחות ש״פ לד לן, ח׳ מרחשון ה׳תנש״א

- Day of completion of the seventh cycle and beginning of the eighth cycle* of Rambam study•• -

At the conclusion and seal of his book

(In the last two chapters of "Hilchos Melachim uMilchamos uMelech HaMoshiach")

Rambam explains several details concerning the days of Moshiach³,

And concludes³: "The sages and prophets did not yearn for the days of Moshiach.

.

but rather so that they will be free [to engage] in Torah and its wisdom,

and they will have no oppressor or annuller,

so that they may merit the life of the World to Come,

as we have explained in the Laws of Repentance.

And afterwards, he adds in the last chapter⁴: "And at that time there will be no famine, no war, no envy or rivalry,

that goodness will be bestowed abundantly,

and all delicacies will be as common as dust,

and the entire world's occupation will be solely to know G‑d,

And therefore, Israel will be great sages and know hidden matters and will attain knowledge of their Creator according to human capacity,

As it is said⁵: 'For the earth shall be filled with knowledge of the L‑rd as the waters cover the sea.'

And one must understand: since in the last halachah the Rambam adds more details in describing the state

of the days of Mashiach,

he should have written this as a continuation and adjacent to the description of the state of the days of Mashiach in the previous halachos,

and why does he interrupt between them

(in halachah 4)

with an explanation of the reason that 'they desired.'

.

Yemos HaMoshiach",

which relates to the time before the days of Moshiach,

and therefore it is more appropriate to write this before

(Introduction)

or after

(Summary)

description of the situation of the days of Moshiach,

And not to interrupt in the middle of the description of the state of the days of Moshiach?

And in more detail:

At first glance,

the last halacha

(halacha 5)

is a continuation and explanation of the previous halacha

(halacha 4)

- that in Halachah 4 writes that the advantage of the days of Moshiach

(therefore "the sages and prophets longed for the days of Moshiach")

is that then "they will be

(Israel)

free [to engage] in Torah and its wisdom and they will have no oppressor or disturber",

and in Halachah 5 continues and explains the particulars of the matter,

that

(since that/,

At that time there will be neither famine nor war.

.

That the goodness will be greatly bestowed.

.

(The content of “they will have no oppressor and nullifier” in perfect completeness)

And therefore the Jews will be great scholars etc."

(The content of “free for Torah and its wisdom” in perfect completeness)

.

But,

Accordingly, the Rambam would have had to write all this in one halachah,

And in the style of the continuation: "They did not desire.

.

The days of Mashiach.

.

But rather so that they will be free for Torah and its wisdom and will have no oppressor or interrupter.

.

Because at that time there will be neither famine nor war.

.

Therefore⁵

Sham 34, 4,

Ch. 48

(Chidushim on the Rambam)

The Jews will be great sages.

.

As it is said, 'For the earth shall be full of the knowledge of the L-rd' etc. — in his style in Hilchos Teshuvah

(which he mentions here)

: "And because of this they longed.

.

for the days of Mashiach in order to.

.

(that they increased in wisdom.

.

Because in those days knowledge, wisdom, and truth will increase,

as it is said, "For the earth shall be full of the knowledge of the L‑rd."

And since the Rambam divides this matter into two halachos,

it is understood,

that what is stated in Halachah 5, "And at that time, etc.," is

(not a continuation and explanation of Halachah 4,

but)

a separate subject.

And as explained at length elsewhere. The reason that in the Laws of Repentance, the Rambam writes about this in one halachah and in a style of continuation,

And in the Laws of Kings, in two halachos and as a matter in itself — based on the general distinction in describing the state of the days of Mashiach between the Laws of Repentance and the Laws of Kings and the Messianic King,

That in the Laws of Repentance, it describes the state of the days of Mashiach in relation to the service in the present time,

And in the Laws of the Messianic King, it describes the state of the days of Mashiach

(in their primary place)

In relation to the days of Mashiach themselves — that in the Laws of Repentance, the description of the state of the days of Mashiach is included

(in relation to the service in the present time)

In the Laws of Repentance

(in this time)

.

.

to the days of Moshiach.

.

Because in those days, etc."

But in the Laws of Kings, he first explains the "they longed".

.

"the days of Moshiach" which relates to this time.

And afterwards he writes

as a separate law and as a separate topic, a description of the state of the days of Moshiach themselves,

"And at that time, etc.".

And based on this, the aforementioned question is strengthened: since also in the three laws at the beginning of the chapter

(in addition to the previous chapter)

the Rambam writes several details about the days of Moshiach themselves — why does the Rambam interrupt in the description of the state and the days of Moshiach themselves

(in the first three laws and in the last law)

In explanation of the reason that 'they longed.'

.

the days of Moshiach' at this time?!

And one may say the explanation of this:

Since the Rambam divides the description of the state of the days of Moshiach,

that several details he writes in the first three halachos,

And not only that, but in halacha 4 he concludes the matter with an explanation of the purpose of the days of Moshiach

(Therefore, "they desired."

.

"Yemos HaMoshiach)"

"So that they merit the life of the World to Come,

"as we explained in the Laws of Repentance,"

"And in the last halachah, he returns and adds more matters in describing the situation of Yemos HaMoshiach,

"And at that time, etc." - it is logical to say,

"that in the last halachah, he writes a new matter

(Not only additional details in the previous matter)

Regarding the state of the era of Mashiach in addition to what was said in the laws of the previous chapter

(And in the laws of repentance)

.

And the point of the matter - that in the laws of the previous chapter

(And in the laws of repentance)

It speaks about the dominion of the era of Mashiach

(primarily)

In relation to Israel,

And in the last halacha he adds a new matter in the completeness of the Messianic era

(also)

In relation to the entire world,

As follows.

Explanation of the matters:

In the Laws of Repentance, the Rambam explains: "This that is written throughout the entire Torah.

.

All those things in this world,

such as satiety and hunger, war and peace, etc."

(material promises/ that we have been promised in the Torah.

.

that He should remove from us all the things that prevent us from doing it, such as illness and

saso

Sefer HaSichos - 5751

Heat and hunger.

.

He will bestow upon us all the good things that sustain our hands to do the Torah,

such as satiety and peace.

.

In order to.

.

(Return free to study wisdom and do the mitzvah

And following this, he explains that "because of this they desired."

.

for the days of Mashiach, etc."

since in the days of Mashiach there will be "all those things in this world" with the utmost perfection required for Israel, that "they will find rest and increase in wisdom."

And likewise in the first three chapters of the last chapter of the Laws of King Mashiach, the Rambam explains the perfection of the world in the days of Mashiach in relation to Israel - "that Israel will dwell securely with the wicked of the nations."

.

they will not rob nor destroy but will eat permissible things peaceably with Israel"\,

"a prophet will arise to guide Israel and prepare their hearts, etc."\,

"All will be related according to him, as per Rash"i⁴,

And he concludes

(in law 4)

"They did not desire.

.

the days of Moshiach.

.

but rather so that they will be free for Torah and its wisdom and they will have no oppressor and nullifier.

.

As we explained in the Laws of Repentance.

And in the last halachah, he adds a new concept regarding the days of Moshiach

(also)

Regarding the perfection of the world in itself⁵ - two things:

The perfection of the world in itself more than is necessary for Yisroel:

“There will be neither famine nor war.”

.

that the good will be influenced abundantly and all the delicacies are abundant like dust": in addition to what is written in the Laws of Repentance*⁸ "that He will remove from him

(from Israel)

.

.

War and famine.

.

And He will bestow upon us all the good things that strengthen our hands to fulfill the Torah"

(specifically to Israel,

and only in the measure necessary to strengthen their hands to fulfill the Torah)

- adds here that also in the entire world "there will be neither hunger nor war",

and in the entire world the flow of goodness will be in a great abundance beyond what is necessary to strengthen our hands to fulfill the Torah - "the goodness will be bestowed abundantly and all delicacies"⁹ will be as plentiful as dust.

And "the occupation of the entire world

.

will be to know G-d": in addition to what is stated in the Laws of Repentance*¹⁰ that we

(Israel)

"We will not occupy ourselves all our days with things the body needs, but rather we will sit free to study wisdom and perform the mitzvah" — adds here that there will also be "the occupation of the entire world.

.

to know G-d".

And further and mainly — a higher level as the perfection of the world:

"The occupation of the entire world will not be anything but to know G-d alone" — an absolute negation¹¹ of all other matters that are not included in "to know G-d,"

And also: in addition to what is written in Hilchos Teshuvah that "we will sit

Shabbos Parshas Lech Lecha,

8:48

(HaDon on TadTavM)

free to study wisdom/ "increase knowledge and wisdom etc.,"

knowledge and wisdom

(of the Torah²)

Simply - adds here that "it shall not be etc. except to know G‑d²¹ only,"

Knowledge of G‑d specifically.

"As it is said: 'For the earth shall be full of the knowledge of G‑d as the waters cover the sea': added to the first half of the verse.

("as it is said: 'For the earth shall be filled with knowledge of the LORD'")

which he also brings in Halachos of Teshuvah,

in which the perfection of the earth is emphasized, that it will be filled with "knowledge of the LORD" — he adds here a perfection beyond the limits of the earth,

"

(the earth will be filled with knowledge of the LORD²²)

as waters cover the sea",

that the earth

And accordingly, it is understood that in the last halachah, the Rambam adds a new matter in describing the state of the days of Moshiach:

(א)

The perfection of the world in itself

(Not only in relation to Israel/ and in this itself - both regarding the physicality of the world,

"There will be no hunger and no war, etc., that good will be abundantly bestowed, etc.",

and regarding the spirituality within it,

"The entire world will be occupied with knowing G-d,"

(ב)

and beyond this,

Perfection that is above the world - "the earth will be filled with knowledge of the Lord as the waters cover the sea,"

that the 'earth' is elevated to the level of 'sea,'

and moreover,

that the 'sea' is covered

(null)

by 'waters.'

And we need to understand:

What is the purpose and goal of the extra addition in the perfection of the world in itself

(and especially the additional perfection that is above the world)

-in addition to what is necessary for the sake of Israel

(for whose sake the world was created²³)

that "they will be free in Torah and its wisdom"?

And mainly: the words of the Rambam in the last halacha regarding the perfection of the world in "that time" seemingly contradict the content of the two chapters of the Laws of Mashiach the King,

in which it is emphasized that in the days of Moshiach, the state of the world will be the perfection necessary for Yisrael to be able to fulfill the Torah and mitzvos with ultimate perfection, without any hindrance or delay,

and nothing more:

In the first chapter, the Rambam writes regarding King Moshiach: "King²⁴ Moshiach is destined to stand and restore the Kingdom of David to its former state, to the original government,

and build the Beis HaMikdash and gather

Sefer HaSichos — 5751

the dispersed of Yisrael,

and they will return! All the laws in his days as they were previously,

they will offer sacrifices and observe the Sabbatical years and Jubilee years according to all its commandments stated in the Torah."

And continues²²: "And do not let it enter your mind that the King Mashiach must perform signs and wonders and innovate things in the world or resurrect the dead and the like,

It is not so.

.

And the main point is as follows,

that this restoration of laws and ordinances is forever and ever,

and nothing is added to them, etc."

That is,

that for the completeness of the fulfillment of the laws and ordinances of the Torah, there is no need²⁶ for the King Mashiach to perform signs and wonders and innovate things in the world²⁷.

And similarly, the Rambam writes in the second chapter regarding the days of Moshiach: 'Let it not² enter your mind that in the days of Moshiach anything from the customary way of the world will cease,

or that there will be any innovation in the work of creation,

but rather, the world will continue in its customary way,

and that which is stated in Yeshayahu²: 'The wolf will dwell with the lamb, and the leopard will lie down with the kid,'

is a parable and a riddle.

.

that Israel will dwell securely with the wicked of the nations who are likened to a wolf and a leopard.

.

they shall not rob nor destroy,

but rather eat what is permitted peacefully with Israel.

.

Is it not taught: ² The Sages²² "There is no difference between this world and the days of Moshiach except subjugation to the kingdoms alone"²²,

That is,

that for the completeness of fulfilling the laws and ordinances of the Torah, only the nullification of subjugation to the kingdoms is needed

("that He will remove from them the kingdoms that do not allow them to engage in Torah and mitzvos properly",

but rather "that the Jews will dwell securely among the wicked nations")

and the return of the monarchy to Israel,

and there is no need² for a change in the natural order.

And in the last law it writes the opposite: "And at that time there will be neither famine nor war.

.

And all delicacies will be as common as dust" — that this state is

(simply)

a change in the natural order

(even though this change is not contrary to nature)

,

That there is a need² for the fulfillment of Torah and mitzvos in a complete manner,

And all the more so the additional completeness that "the entire world's occupation will be only to know G-d."

.

The earth will be full of knowledge of G-d as the waters cover the sea bed,

That the earth is covered and nullified like a "sea" covered by "waters" - not only a change

(and nullification)

in the custom of the world alone,

But a change and nullification of the order of the world?!

And it will be understood with the prior explanation of the words of the Rambam: "Do not let it enter your mind that in the days of Moshiach anything will be nullified from the custom of the world,

or there will be a novelty in the work of Creation.

.

There is no difference between this world and the days of Moshiach except the subjugation to the nations alone." - for on the surface it is not understood:

From the fundamentals of faith

(1 of the 13 Principles)

This is the matter of the resurrection of the dead,

And thus, "those who deny the resurrection of the dead"²² "have no share in the World to Come"

(as the Rambam wrote in Laws of Repentance²⁴)

— And is there any abrogation of the natural order and innovation in the work of creation greater than this?!

According to the verse 'Lech Lecha,'

chapter 5, verse 45

(we return to the Gemara)

03ו

The question of the Lechem Mishneh* regarding the contradiction in the words of the Rambam - who rules like Shmuel* that "There is no difference between this world and the days of Moshiach except for subjugation to the kingdoms alone,"

And rules not like Shmuel:

(א)

In the Laws of Repentance*: "The sages said*: All the prophets, all of them, did not prophesy except for the days of Moshiach" - which is stated in the Gemara* that it is a dispute with Shmuel, for Shmuel said: There is no difference between this world and the days of Moshiach except for subjugation to the kingdoms alone"

("For according to the one who says there is no difference between this world, etc., it implies that he holds that the prophets prophesied

(not for the days of Moshiach,

But)

to the World to Come"*/

(B)

In the Laws of Shabbat*: "All weapons may not be taken out on Shabbat.

.

And if one went out with vessels that are not in the manner of garments, such as a spear, sword, bow, arrow, and shield,

he is liable" - according to the opinion of the Sages* that 'they are not

(ornaments)

But to their detriment,

As it is said*: 'And they shall beat their swords into plowshares and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore.'

(And if they are ornaments, they will not be nullified in the future"♦)

,

that this opinion

(that weapons are nullified in the future)

is it not like Shmuel* who holds that there is no difference between this world and the days of Mashiach except for servitude to kingdoms alone?

And the explanation of this is:

According to all opinions

(even according to the opinion of Shmuel and the Rambam, who rules in VaHaye)

In the future there will be nullification of the custom of the world and renewal in the act of Creation

[Such as: resurrection of the dead,

nullification of weapons,

and so on "all the things spoken by all the prophets"

(that "all the books are filled with this matter")

/ not only in the manner of "parable and riddle" but

Also literally*]

- In the second period of the days of Moshiach*,

And the reason that the Rambam did not continue in describing the state of the days of Moshiach also regarding the period that will nullify the custom of the world and there will be a renewal in the act of Creation

[Just as he did not elaborate here* in describing the state of the life of the World to Come⁵♦]

- Because the content of the book Yad is "Halachot" whose purpose is to act in the world so that it will be according to the instructions of the Torah♦/ which,

This matter is accomplished completely through the nullification of the "subjugation of the kingdoms"

("They will have no oppressor and annuller")

,

and the return of the kingdom to Israel through King Moshiach,

that 'all the laws are restored in his days.'

.

according to all its commandments stated in the Torah\"

And since in this the work of the \"laws\" is completed,

that the world

(\"the world goes according to its custom\",

without anything being nullified from its custom of the world or a novelty in the act of creation)

Conducts himself and is done according to the Torah - with this, the Book of Laws is also completed.

And it may be said,

that after the completion of all the details of the laws of the Torah

(at the conclusion of the Book of Laws)

describing the state of the days of Moshiach when it will be completed

Sefer HaSichos - 5751

The effect of the laws of the Torah upon the world

(that the world will be according to the Torah / the Rambam adds in the final law

(Conclusion and seal of the book of Halachot)"

In brief and in allusion, that in the completeness of the operation of the laws of the Torah in the world that will be "at that time", there is a higher level,

which,

Although this additional completeness is not within the category of the operation of the Halachot of the Torah in the world⁴⁸,

it is done in the conclusion and perfection of the operation of the Halachot of the Torah in the world,

for then is revealed the "rule"

(the sum total)

of the Halachot of the Torah,

As follows.

And as an introduction - that the order of Torah study

(and study of all wisdom)

is in a manner of learning a particular topic,

detail after detail,

until studying all the details,

and through this we become

(א)

The completeness of the details,

that includes also a greater completeness in each and every detail,

since each detail adds to the other details\

so by the combination of all the details, each and every detail becomes in completeness,

(ב)

And more than this - that the general point of the Torah is revealed,

a general principle above the details.

And the explanation of the matter

(The completeness of the details,

and the principle that is above details)

Regarding the study of the Rambam - "Mishneh Torah",

"Compendium of the entire Oral Torah",

the laws of the entire Torah:

The details of the laws explained in the book of the Rambam are "the judgments of the commandments",

"in clear language and a concise manner.

.

that all the laws be revealed to the small and the great in the law of every commandment and-

And the general principle of all the laws of the Torah - their being

(some part)

Torah which is the wisdom of the Holy One, blessed be He, that is above the world,

And in the language of the Gemara⁵ "a precious hidden thing that is hidden for the Lord",

therefore,

their main essence of the laws of the Torah is the wisdom and will of the Holy One, blessed be He⁵²,

That is,

the laws of the Torah are not for the world,

but on the contrary,

the creation of the world is "for the sake of

(the fulfillment of the laws)

the Torah"⁵³,

and consequently,

the study of the laws is

(Not only to know the deed that they shall do,

but also and primarily)

the study of the wisdom and will of the Holy One, blessed be He⁵⁴.

And the order in this - that through the study and observance of each particular halachah, it is effected in the matter and particular part of the world that it should be according to the Torah³³,

And with the completion of all the laws of the Torah, the action of the laws is completed

Sham Lamed Lamed,

Tav Mem-Tav,

(Our return to the Rambam)

The Torah,

that the entire world is made according to the Torah,

that thereby adds in two things:

the completeness of the particulars,

that in this is included also additional completeness in every particular — both in study and understanding of the laws of the Torah,

and in the effect of the laws of the Torah in the world,

because,

When a person studies and fulfills several specific halachot and acts in several matters and parts of the world to be according to the Torah,

But there are still many matters in the world that are not according to the Torah,

even to the point that they are contrary to the Torah,

and one must wage war with them so that they become according to the Torah,

then,

the effect in those matters that have already been made according to the Torah is not in all its strength and perfection; and only when the study and fulfillment of all the Torah's halachot are completed, in a manner that all matters of the world become according to the Torah,

then the effect is in all its strength and perfection,

so that not even one detail remains that is contrary to the Torah.

the general point,

a principle above details - both in studying the laws of the Torah,

where the general point of the laws of the Torah is revealed,

whose primary purpose is

(not only the action in the world that it be according to the Torah,

but also,

and primarily)

The wisdom and will of the Holy One, blessed be He,

and they are in the operation of the halachos in the world - that in addition to the perfection of the action in the world,

that all matters of the world

(every point and detail in it)

will be according to the Torah,

felt and evident openly that the world is not an independent reality that operates in practice according to the Torah,

but all its existence is only "for the sake of the Torah,"

that through it the laws of the Torah will be fulfilled.

And thus,

that in the operation of the laws of Torah in the world there are two matters:

(a)

the perfection of the world - that the entire world

(all the details within it)

becomes according to the Torah,

(b)

the elevation of the world to a level above the world - that the reality of the world is transformed so that its entire existence is nothing but the existence of Torah.

(fulfillment of the laws of the Torah)

.

And from this it is understood also regarding the days of Moshiach —

when the work of the laws of the Torah will be completed in the world, and as a result, the world will be perfected:

And in accordance with that explained in the Responsa of the Rashba"

[in relation and connection to the dispute regarding the state of the world in the future,

"one destroyed,"

the seventh millennium,

or "two thousand",

the seventh millennium and the eighth millennium")

that there are several levels in the completeness of the world,

and this is his language:

"Creation of the world.

.

the days of Creation.

.

Six,

And the rest at their end, at the conclusion of the seventh,

And it is included in the days of the circuit,

And so the sevenths were chosen in the Torah.

.

And sometimes the verse counts six and makes the seventh at their end holy and included in the circuit,

And sometimes it counts seven days of a complete circuit,

And after the complete count, the eighth shall be made holy and stands on its own,

Guardian of the cycle.

Behold, at the beginning of the creation of the world, He counted six and sanctified the seventh as a Shabbat to HaShem,

And afterward He made seven weeks for a complete count and sanctified the holiday of Atzeret after the completion of the count.

.

And likewise the Shemitah and Yovel,

He made six years days of work, and Shemitah and rest in the seventh year,

Like the days of work and Shabbat•⁵.

.

And the Jubilee [is] like the days of the counting and the festival,

For the Jubilee year is separate from the number of the years of the Shmita.

.

And similarly regarding the festivals,

In the festival of Pesach, count six and sanctify the seventh [as] Atzeret,

And it is part of the general category,

and it is not a festival in its own right,

And on the festival of Sukkot, he made a complete circuit,

And on the eighth day, he sanctified the festival of Atzeret,

06 and

Sefer HaSichos - Hytansha

And therefore it is a festival in its own right.

And likewise in the days of the world,

Six thousand years of the world's work and the custom of the world continues,

And the seventh millennium is rest, and it is part of the circuit, etc."

From this it is understood that in addition to the completeness of the seventh millennium, which is part of the circumference,

there is a higher completeness that is above the circumference,

in the aspect of the eighth⁵,

"holy and standing on its own,

guardian of the circumference".

And this matter is explained further in Kli Yakar"⁶,

and he states: "Every number seven is profane and the number eight is holy,

in the opinion of the Midrash³⁹" that says that the entire praise of Moses was in the eighth,

And since I came to speak in Your name,

"Then Moshe sang" etc.,

For then we were one, riding upon seven,

And it is to cause the Al-mighty to rule over all seven planets and over all beings that were created in the seven days of creation.

.

This number

(Shemini)

is unique to Him, blessed be He.

.

Our Sages, of blessed memory, said: "The harp of the days of Moshiach will have eight strings."

.

For according to the perfection of Moshiach, the glory of G-d will be revealed and all flesh will see that G-d is One, who rides upon the seven planets that guide this world."

And in the style of Chassidic teaching - middos and mochin:

The number seven - refers to the seven emotional attributes,

whose essence is for the sake of another

[as with the attribute of kindness, which is relevant only when there is another who needs to receive goodness and kindness,

and without an other, it is impossible for the influence of kindness to exist]

,

that this is the concept of the creation of the world

(without an other)

through the seven attributes in the seven days of Creation,

And in this matter is the main service of refining the world in this time - through studying and fulfilling the laws of the Torah

(all details of the laws of liable and exempt,

forbidden and permitted, impure and pure)

that are drawn from the aspect of delights⁵

(including also the intellect as it is drawn into the emotions)

in Torah - the clarification of the seven emotions,

that this is the conquest of the land of the seven nations, corresponding to the seven emotions"".

And the number 7 - refers to Binah

(the eighth sefirah from bottom to top)

,

which includes the three aspects of ChaBaD,

In the aspect of the mochin,

whose essence

(not for the sake of another,

but)

for himself

(for even without another he can conceive understandings for himself,

and on the contrary,

the other confuses for contemplation and depth in concepts etc./ His wisdom and will of the Holy One, blessed be He.

(Torah in and of itself)

which is above action in the world,

which,

the essence and completeness of the revelation of Behinot HaMochin

(Mochin in essence)

will be in the days of Mashiach,

and until [the fulfillment of] "Hashem your G-d will expand your border"

(in addition to the land of the seven nations,

Also the land of ten nations)

,

conquest of the land of the Kenite, Kenizzite, and Kadmonite""

as the three brains Chabad"".

Shabbos Parshas Lech Lecha,

Ch. 48

(the law from the Rambam)

And from this it is understood that in the perfection of the world in the days of Moshiach there are two levels:

(a)

Perfection according to the boundaries of the world

(Chol/ Perfection of the encompass,

In terms of the middos,

(b)

Perfection above the boundaries of the world

(Kodesh/ "Sanctified and stands □ before itself,

Guardian of the encompass",

The aspect of strengthening.

Based on this, we must explain the words of the Rambam regarding the perfection of the world in the days of Moshiach:

In the "Laws of King Moshiach" at the end of the Book of Laws, the Rambam explains the definition of King Moshiach

(and the days of Moshiach)

in the laws of the Torah—through whom there will be fulfillment of all the laws of the Torah and their operation in the world in perfection,

since all matters that prevent and hinder the fulfillment of the laws of the Torah in perfection will be nullified,

beginning with the general matter of exile—the abolition of the subjugation to the kingdoms

(that do not allow one to occupy oneself with Torah and mitzvot properly/ ingathering of exiles and building of the Holy Temple

(that then 'all the judgments return.

.

as they were previously,

offer sacrifices and observe Sabbatical years and Jubilees" as per all its commandments stated in the Torah"/

And following this, he explains that the King Moshiach does not need to perform signs and wonders and innovate things in the world,

And similarly regarding the state of the world in the days of Moshiach, that it will not nullify anything from the custom of the world or innovation in the act of Creation,

until the conclusion of the extensive talk,

They did not covet.

.

the days of Mashiach.

.

but so that they will be free for Torah and its wisdom.

.

as we explained in Hilchos Teshuva — for,

For the perfection of the laws of the Torah and their effect in the world, there is no need to nullify the natural order and renew the act of creation.

And in the last Halacha of the Laws of the King, the

the Kenizi and the Kadmoni*.

,

the three.

.

are destined to be an inheritance for the future*

(Perush on the verse*)

.

Mashiach,

which is also the conclusion and seal of all the laws of the Torah

(the completion and perfection of the laws of the Torah and their effect in the world/the Rambam adds a new concept - the "principle"

(the total sum)

of the laws of the Torah and their effect in the world:

From the aspect of the effect of the laws of the Torah in the world,

even after the effect of all the laws of the Torah (that the entire world conducts itself in practice according to the instruction of the Torah) is completed,

the world remains within the limits of its existence,

A reality unto itself•⁷,

And consequently,

also the state of the world in the days of Mashiach is in a manner that does not nullify anything from the natural order of the world.

But when the 'principle' of the laws of the Torah and their effect in the world is revealed

(in the conclusion and perfection of the book of laws/ whose main subject is

(not the action in the world,

but)

the wisdom and will of the Holy One, blessed be He,

And the existence of the world is only for the sake of ?dom halachot of the Torah - then the true completeness above the world is achieved,

And consequently,

There is also added in the state of the world in the days of Moshiach a more elevated perfection, which is a change in the nature of the world⁷¹.

Sefer HaSichos - 5751

And this matter is added by the Rambam

(in brief and as a hint)

In the last halachah - "And at that time there will be neither famine nor war nor jealousy and competition¹/ that the good will be greatly abundant and all delights will be as common as dust,

And the entire world's occupation will be only to know G-d,

as it is said, for the earth shall be full of the knowledge of G‑d as the waters cover the sea:

“There will be neither famine nor war.

.

that the good will be influenced greatly etc. — that the reality of the world changes in a way that even on its own ⁷³there will be no undesirable matters in it

(famine and war♦⁷/ but rather a superabundance of good and delight.

"And the entire world's occupation will be only to know

and wonders" •,

.

In the days of Moshiach, nothing will be nullified from the custom of the world.")

- In this it is emphasized that the negation of nullifying the custom of the world is dependent on the mind and heart of the person studying the laws of the Torah in order to act in the world,

that his perfection is within the boundaries of the world and the custom of the world,

But from the perspective of the perfection that is above the world, the custom of the world will change

(as will be explained later in the text)

.

"Only G-d" - that the reality of the world changes to such an extent that the "occupation" of the entire world is only "to know G-d alone".

And the reason for this,

"for the earth shall be full of the knowledge of G‑d as the waters cover the sea bed,"

that is,

not only that “knowledge of G‑d” fills the existence of the earth which remains an existence in its own right,

but moreover,

that the existence of the earth is nullified and it becomes a “sea,”

the entire essence of which is merely a “place for water”⁷⁵,

and beyond this,

that the sea is covered and nullified⁷⁴,

That is,

that it is revealed and felt in the world that its entire existence is but the place where the observance of the laws of the Torah will be—

whose main significance is the wisdom and will of the Holy One, blessed be He,

"to know G-d."

And we may add,

that all this is also alluded to in the words of the Rambam in the previous chapter

(Chapter 11)

Regarding the belief in the coming of Moshiach,

And this is his language:

"The Torah testified about him,

as it is said⁷⁷ 'And Hashem your God will return your captivity and have compassion on you, and He will return and gather you etc. if your dispersed are at the ends of the heavens etc. and Hashem will bring you',

And he concludes: 'And these things that are explicit in the Torah include all the things that were said by all the prophets,'

And afterwards he adds: 'Even in the portion of Bilaam it is said, and there he prophesied.

.

about the first Moshiach who is David.

.

And in the final Moshiach who will arise from his descendants.

.

This is the King Moshiach",

And afterwards he adds

(in a separate halachah)

"Even regarding the cities of refuge, it says: 'If Hashem your G-d will expand your border and you shall add for you three more cities, etc.,'

And this never happened,

And the Holy One, blessed be He, did not command for naught"

And he concludes: "But in the words of the prophets, the matter needs no proof, for all the books are full of this."

And we need to understand⁷:

Sham, Lamed-Daled Lamed-Daled,

Chapter 8, 48

(Hadran on the Rambam)

the passage,

"And these explicit words as Torah include all the things that were said by the prophets" - he should have written after he brings all the verses in them,

the Torah testified about him"

(like the conclusion,

"But in the words of the prophets etc."/ And why does he write this after the verse "And the L-rd your G-d will return your captivity etc.",

And then he adds,

Even in the portion of Balaam it is said etc. Even regarding the cities of refuge it says etc."

In the verse,

And the Lord your God will return your captivity and have compassion on you, and He will return and gather you etc. is not mentioned

(not even hinted at)

regarding King Moshiach,

but,

,

in the portion of Balaam it is said and there he prophesied.

.

about the final Moshiach.

.

This is the King Moshiach",

And nevertheless,

the first and primary verse

(that includes,

all the things said by the prophets")

that the Rambam brings as proof that "the Torah testified about him"

(about the King Moshiach)

It is

(not the verse in the portion of Balaam,

but)

the verse,

"and Hashem your G-d will return your captivity etc."?

What is the reason for the division of the laws⁷ - that in law 1 it brings the verse,

"and Hashem your G-d etc.,"

And he continues in the same halachah,

Even in the portion of Balaam it is stated, etc."

And afterwards he adds in the halachah, in another place,

Even regarding the cities of refuge he says, etc."?

And one can explain the interpretation in this:

Since the essence and definition of King Moshiach is 'to restore the kingdom of David.'

.

Who builds the Temple and gathers the dispersed of Israel, and all the laws are restored in his days as they were before,

They offer sacrifices and observe the Sabbatical years and Jubilees according to all its commandments stated in the Torah,

That is,

fulfillment of Torah and mitzvot in completeness - therefore the main point is that,

the Torah testified about him,

He is,

,

And the L-rd your G-d will return

your captivity and have compassion on you and return and gather you etc. if you are driven to the ends of the heavens etc. and the L-rd will bring you,

the return from the exile,

that then the fulfillment of the Torah and commandments will be in ultimate perfection.

And therefore,

,

these things that are explicit in the Torah

(in the manner of the return from exile)

they include all the things that were said by the prophets.

And afterwards, the Rambam adds,

Even in the portion of Bilaam it is stated, and even regarding cities of refuge it says etc."- that in addition to the main point and entirety of the return from exile,

it is stated as Torah also regarding the details of the matters:

(1)

that it will be through,

the Final Redeemer.

.

who will redeem Israel in the end,

And there it says.

.

This is the king Moshiach,

as it is stated etc."

(b)

that in his days will be fulfilled what is stated about cities of refuge,

And if Hashem your G-d expands your border, you shall add for yourself another three cities, etc."⁸¹.

And in more detail - in halachah 1 he writes

Sefer HaSichos - 5751

״As it is said, 'And the L-rd your G-d will return your captivity and...'

.

Also in the portion of Balaam it is said, "thus,"

And in halachah 2 he writes, "Also regarding cities of refuge it says 'thus':"

In halachah 1, the perfection of the world that is achieved upon returning from exile is emphasized

(that they can fulfill the laws of the Torah with utmost perfection)

which is proportionate to the exile

(And the fact that the term "Redemption" emphasizes that there is a reality of exile⁸²)

-as emphasized in the verse, "And Hashem your G-d will return your captivity and have mercy on you, and He will return and gather you from all the nations... If your outcasts are at the ends of the heavens... then Hashem your G-d will bring you" - return and ingathering from the exile,

and likewise in the portion of Bilaam, that "he prophesied about the two Messiahs,

the first Messiah, who is David, who saved Israel from the hand of their enemies,

and the final Messiah."

.

who saves Israel

[in the end]

"-Salvation from my exile*.

And in halacha 2, the dominion of the days of Mashiach is hinted at, which is not commensurate with the exile

(Perfection that is above the world)

- As hinted in the verse: "Hashem⁵³ your G-d will broaden your border and you shall add, etc.,"

An addition and expansion beyond what is necessary for the fulfillment of the laws of the Torah in their completeness,

And more specifically: "And you shall add for yourself three more cities, etc." - the three cities in the land of the Kinite, the Kenizzite, and the Kadmonite that will be added in the future,

In which is hinted the revelation of the intellect that is above the emotions

(as above, section 68)

,

That is,

that in addition to the effect of the laws of the Torah in the world

(the seven attributes,

the perfection of the encompassing/ is drawn and revealed also the will and wisdom of the Holy One, blessed be He

(the three intellects,

that are included in the aspect of eight,

guardian of the encompassing/ that through this the perfection above the world is achieved⁴*.

And we can add in explanation of the ultimate purpose of the dominion of the Messianic era, which is hinted at in the very conclusion and seal of the book,

"

(the earth will be filled with knowledge of G‑d)

as waters cover the sea":

And as an introduction - that the three words "as waters cover the sea",

even though they constitute one concept

(a sea covered by water)

,

Behold, in particular there are three matters in this:

(א)

"Yam",

(ב)

"Mayim" that cover

Shabbos 36:4,

Ch. 48

(We return to the Rambam)

Where

HaYam",

(3)

The conclusion in the word "Mechasim"⁵*.

And it should be said,

That in these three matters are hinted three levels of perfection that are above the world itself, which are achieved through the revelation of the "general" of the laws of the Torah.

And the explanation of this:

“Yam” — it is the place where the water is found,

And moreover,

"For the gathering of the waters He called Seas"⁴*,

That the gathering of the waters is called “Yam.”

And the explanation is that the “earth” becomes “Yam”

("For the earth shall be filled with the knowledge of the L‑rd as the waters cover the sea"/ it is,

That it is noticeable and felt in the earth that its entire existence is only the place where the laws of the Torah are fulfilled.

(The place of water/ and moreover,

that its entire existence is the fulfillment of the laws of the Torah

(mikvah of water)

- since the "general principle" of the laws of the Torah has been revealed,

that their main significance is not the action in the world,

but the wisdom and will of the Holy One, blessed be He,

and the existence of the world is for the sake of fulfilling the laws of the Torah

(as above, p. 9)

.

And above this - "miis" that cover the "yam": also according to the interpretation that "yam" is "mikveh hamayim" - emphasized in "yam" is the design that is made in the water

(From the perspective of the place where the water is located,

the floor and walls of the sea/ whereas "mayim" plain are in a manner of simplicity above form.

And its analogy in the allegory — that even when it is apparent in the world that its existence is the fulfillment of the laws of the Torah which are the wisdom and will of the Holy One, blessed be He,

this is insofar as His wisdom and will of the Holy One, blessed be He, is enclothed in the hal-

chot

(Details⁷•)

Those who speak about worldly matters in which the laws of the Torah are fulfilled

(The laws of the commandments / in the manner of the waters of the sea that come into the depiction of the seabed and the walls of the sea,

And the explanation that the 'waters' cover the 'sea' - that the 'general' of His wisdom and will of the Holy One, blessed be He, which transcends enclothement, is drawn and revealed,

from descent and enclothement in the laws

(Details)

Those who speak about worldly matters,

in the manner of the simplicity of the 'waters'.

And above this – the conclusion with the word "covering" (<i>mechasim</i>): also "water" (<i>mayim</i>) that cover the "sea" (<i>yam</i>) are a certain description and level that is called by the name "water" (<i>mayim</i>),

and above this – "covering" (<i>mechasim</i>),

that here there is neither "sea" (<i>yam</i>) nor "water" (<i>mayim</i>),

neither that which is covered

("sea" (<i>yam</i>))

nor that which covers

("water" (<i>mayim</i>); rather,

the covering

("coverings")

only,

absolute nullification.

And its analogue in the allegory - that the true "rule" of the laws of the Torah is

[not only His wisdom and will of the Holy One, blessed be He, as they are clothed in worldly matters

("sea")/ and not only His wisdom and will of the Holy One, blessed be He, that are above descent and clothing in worldly matters

("waters" that cover the "sea")/ but rather]

revelation of the very essence"

(that is not in the category

2 vav

Sefer HaSichos - 5751

above and below,

and therefore can descend even below)

-Torah and the Holy One, blessed be He, are entirely one"

and from this revelation the world is made

(Not only like the melting of ice in water,

but rather)

melting and nullified utterly,

"covering".

And in a slightly different style - that also in the completeness that is above the encompassing

(which is revealed after the completeness of the encompassing)

there are three levels:

(a)

"Guardian of the periphery,"

"That although He is above the periphery, He is also the Guardian of the periphery,"

"And consequently,"

"He has a connection to the periphery,"

"Mochin"

"(His wisdom and will of the Holy One, blessed be He)"

"that relate to the attributes"

"(World/"

(b)

"holy and stands by itself",

"unique to Him, blessed be He",

Mochin

(His wisdom and will of the Holy One, blessed be He)

in essence.

and above this

(c)

- in a level that is above all description and rank,

until His Essence and Being, may He be blessed.

And accordingly, one could say,

that the content of the last two chapters

(\"Laws of the King Moshiach\")

is in the manner of the completeness of the scope; the content of the final law,

\"And at that time, etc., as waters cover the sea\"

(in which the main innovation is emphasized in the description of the state of the days of Moshiach in the Laws of the King Moshiach relative to the Laws of Repentance,

which adds the conclusion of the verse "as waters cover the sea")

- it is in the manner of the aspect of Shemini, which is above the encompassment

[And in this itself: the guard of the encompassment - "sea",

and "holy and standing on its own" -

(sea that is covered by waters"]

; and the content of the last word

("cover")

is in the manner of the aspect that is above any description and level.

And their end is embedded in their beginning•* - as is customary in the "Hadran" to connect the end with the beginning,

"They establish a beginning for the completion"¹*—"Foundation of foundations

from below•)

becomes the ascent also regarding the upper waters

(His wisdom and will of the Holy One, blessed be He, which is above descent downward)

-

(as waters to the sea)

Covers•

(revelation of the very essence)

.

And the pillar of wisdoms to know that there is a First Existent etc.

"Know G-d":

The reason that the knowledge "that there is a First Existent etc." is a "foundation" and "pillar" of all the laws of the Torah,

is,

because "if the existence of the Name is not confirmed.

.

Faith in the Torah will not be.

But,

For this reason, it is necessary to emphasize

(not only the aspect of knowledge,

but)

also the aspect of faith**,

"to know and to believe"**,

So that the interpretation will be that "what is possible to know, indeed know,

and what is impossible to know, believe"

And why does the Rambam specifically emphasize "to know" alone?

And we can explain this — that the intention of the Rambam in "the foundation of foundations and pillar of wisdoms to know etc." is

(not only for the verification of the existence of G‑d as a foundation and pillar for the entire Torah,

but also)

for "foundation" and "pillar"

(general)

The study of the laws of the Torah,

that the study must be permeated with the understanding of the knowledge of G‑d

("to know that there is a First Existent")

,

that is,

that also in the study of the laws of the Torah, whose purpose is to affect the world,

the "general principle" is felt

(the foundation and pillar)

Their main essence is

(Not only the action in the world that will be like the cover of the Torah,

but)

the wisdom and will of the Holy One, blessed be He,

and consequently,

the true completeness of studying the laws of the Torah is

(not only to know how to behave

Shas 34 34,

8 Menachem Av

(You will discuss the Demagam)

3 and

in the world and to influence upon it and in it that it will be according to the Torah,

but)

the study of His wisdom and will of the Holy One, blessed be He,

knowledge of G‑d - as in the conclusion and seal of His book,

"to know G‑d."

.

they will attain knowledge of their Creator"

(not only "knowledge and wisdom" of Torah in general

(also)

in order to act in the world,

but rather to attain knowledge of the Creator)

.

And more specifically - three levels:

(א)

"Metzui Rishon" - as if He lowered Himself, so to speak, to be in a category of "Metzui",

And even to "Metzui Rishon",

that has value and connection to the existences that were brought into being from Him,

And its analogy in Torah — the wisdom and will of the Holy One, blessed be He, that descended and became clothed in worldly matters through which the laws of the Torah are fulfilled.

(ב)

"He is not Metzui" — that He, blessed be He, in His own essence is not within the category of 'Metzui',

And its analogy in Torah — the wisdom and will of the Holy One, blessed be He, as it is in its own essence,

Above descent and enclothing in worldly matters.

(c)

"That is what the prophet says: 'And Hashem Elokim is truth.'"

.

And that is what the Torah says: 'There is none besides Him'¹ - the level that is above all description and rank,

Also not in a manner of negation,

"He is not found,"

And so forth,

that man from his own perspective cannot attain and know,

but only,

"it is that the prophet says etc. that the Torah says etc."

as it is a revelation of the very essence

(which is above any definition,

and therefore does not negate the existence of the world - "there is nothing besides Him",

but together with Him there is a world whose existence is G‑dly•*)

.

And its parallel in Torah - "The Torah and the Holy One, blessed be He, are entirely one".

And we may add and connect - by way of allusion - also with the beginning of the Rambam in the introduction preceding

the beginning of his book,

which opens with the verse* "Then I will not be ashamed when I gaze upon all Your commandments":

*

In the above, a special emphasis is added at the conclusion of this Rambam - the conclusion of the seventh cycle and the beginning of the eighth cycle:

Aside from the elevation that is added from cycle to cycle,

There is a special elevation at the conclusion of the seventh cycle - when a complete scope in the study of the laws of the Torah is completed,

and they begin the eighth cycle,

"sanctified and standing on its own,

preserving the scope".

And from this it is understood that after the completion of the scope in studying all the laws of the Torah in the seven cycles,

they become fully worthy and prepared for the revelation of the aspect of eight,

preserving the scope of the laws of the Torah - the "general principle" of the laws of the Torah and their effect in the world - which is revealed in completeness "at that time.

.

(ש)

The entire world will have no occupation other than to know G‑d alone\".

4v1 Sefer HaSichos - 5751

And may it be His will—and this is the main point—that from the study of the conclusion of the Rambam we will come immediately to its actual fulfillment in practice,

that in one hour and in one moment we come to 'that time.'

.

(ש)

The entire world will have no occupation other than to know G‑d alone\",

And now, the intention of the blessings.

Regarding Israel, that "they will be great sages and know hidden matters and attain knowledge of their Creator according to human capacity,"

"For the earth shall be full of knowledge of the Lord as the waters cover the sea."

Book of Joys - 5751