Renewing the Davidic Dynasty
המלך המשיח עתיד לעמוד ולהחזיר מלכות דוד לישנה
The King Mashiach will arise and renew the Davidic dynasty
The laws of the Torah can be fully observed only when there is a king in Israel, for only through a king is it possible to wage the wars of G‑d (to obliterate the memory of Amalek) and to fulfill the commandment of building the Beis HaMikdash, which in turn makes the fulfillment of all the commandments of the Torah feasible.
This was in fact carried out by King David, who conquered Eretz Yisrael (thus completing the function of the wars of G‑d) and who made all the necessary preparations for the building of the Beis HaMikdash. The task which defines Mashiach is not the establishment of anything new: it is the renewal of the Davidic dynasty, by means of the building of the Beis HaMikdash and the Ingathering of the Exiles, and consequently restoring the observance of the laws of the Torah to a state of completeness. As Rambam goes on to say, “In his days, all the statutes will be reinstituted as in former times.” Any lack in the observance of the Torah that stems from a lack of completeness in the people of Israel and in the Beis HaMikdash — which together constitute exile — will be compensated by Mashiach.
In the same paragraph Rambam writes: “He will rebuild the [Beis Ha]Mikdash and gather in the dispersed remnant of Israel.... The sacrifices will be offered and the Sabbatical and Jubilee years will be observed according to all their particulars set forth in the Torah.”
The above statements are no mere narrative of what Mashiach will do and what will happen in his time: they are a halachah, a definition of the King Mashiach.
Hence, since “he will rebuild the [Beis Ha]Mikdash,” it follows automatically that “the sacrifices will be offered.” Likewise, since he will “gather in the dispersed remnant of Israel,” it follows automatically that “the Sabbatical and Jubilee years will be observed” (for this becomes possible only when all of Israel dwell in their land).2
Likkutei Sichos, Vol. XVIII, p. 276
Consciously Awaiting His Coming
מאמין בו... מחכה לביאתו
Believe in him..., await his coming... (i)
Belief sometimes remains aloofly transcendent,3 instead of becoming integrated within one’s conscious thinking processes. This is strikingly illustrated in the observation of our Sages that4 “a burglar at the mouth of his tunnel calls out to G‑d [to make his endeavors prosper!].”
[To be consistent, surely he should either rob or pray. But both?! Chassidus explains that his simultaneous self-contradiction does not mean that he is without belief: the problem is only that his belief remains vague, distant and academic, instead of becoming integrated into his conscious thinking.]
Accordingly, in addition to believing in Mashiach, every Jew is obliged to simply await his imminent coming, in a manner that is internalized within his conscious thinking.
Sefer HaSichos 5749 [1989], Vol. I, p. 351
Believe in him..., await his coming... (ii)
The juxtaposition of these two obligations teaches us that just as the obligation to believe in Mashiach is constant, so too is the obligation to await his imminent coming.
Likkutei Sichos, Vol. XXVIII, p. 131
Believe in him..., await his coming... (iii)
It may be assumed that the obligation to “await his coming” includes the obligation to study the laws concerning Mashiach.
From a talk of the Rebbe
..בתורה ובמשה רבנו
Whoever does not believe in him, or does not await his coming, denies not only [the statements of] the other prophets, but also [those of] the Torah and of Moshe, our teacher...
One should believe in the coming of Mashiach with the degree of certainty and verification that stems from “the Torah and Moshe Rabbeinu” (and not only from “the other prophets”) for, as the above-quoted sentence of Rambam goes on to say, “the Torah attests to his coming....” As Rambam writes elsewhere,5 the prophecy of Moshe Rabbeinu differs from that of the other prophets. This is why he adds here, and of Moshe Rabbeinu, for his prophecy was verified at Sinai by the fact that6 “our eyes saw, not a stranger’s, and our ears heard, not a stranger’s” — and this substantiation brings about a “reliability that endures forever,” as Rambam writes there.
Likkutei Sichos, Vol. XVIII, p. 281
Two Sets of Prooftexts (i)
ושב ה' אלקיך... אף בפרשת בלעם נאמר...
“He will return and gather you [from among all the nations]....” There is also a reference [to Mashiach] in the passage concerning Bilaam...
The former verse proves that the scattered exiles of Israel will be gathered in; this in turn makes possible the restoration of the Davidic dynasty and the reinstitution of the laws of the Torah.7 From the later-quoted verses (i.e., those from the passage concerning Bilaam), it is likewise apparent that the major task of Mashiach is the restoration of the Davidic dynasty, because Mashiach is — to use Rambam’s words — “the final anointed king” (lit., “the final Mashiach”), following upon “the first anointed king” (lit., “the first Mashiach”), viz., King David. As is made clear by the verses cited, all the details that were true of David will also be true of Mashiach.
Likkutei Sichos, Vol. XVIII, p. 278
Two Sets of Prooftexts (ii)
The evidence of the first-quoted verse alone is insufficient, because it only tells us that G‑d “will return and gather you.” It makes no specific mention of the King Mashiach — whereas the obligation is not only to believe that G‑d will in some way redeem Israel, but to believe in Mashiach. (The very wording of Rambam makes this clear: “Whoever does not believe in him....”)
On the other hand, the evidence of the later verses alone would also be insufficient, for the prophecy of Bilaam is expressed in allegories and metaphors. Not of these could Rambam say (as he does in this passage) that “the Torah attests to his coming,” nor could he speak of “these explicit words of the Torah.”
Likkutei Sichos, Parshas Shoftim, 5749 [1989]
Two Sets of Prooftexts (iii)
The first-quoted verse (“He will return and gather you [from among all the nations]...”) emphasizes redemption from exile, whereas the verses quoted from the prophecy of Bilaam highlight the perfection of the era of the Redemption in its own right. (The condition of exile is not even mentioned there.)
This distinction could explain why Rambam places the above-quoted verse first (even though it appears later in the Torah), before he quotes the prophetic verses from Bilaam (which appear earlier in the Torah) — in order to emphasize the progressive nature of the Redemption. First comes a redemption from exile, and then it is time for the utter perfection of the era of the Redemption itself.
From a talk of the Rebbe on Shabbos Parshas Balak, 5751 [1991]
Each Text Serves a Purpose
ושה ה' אלקיך... אף בפרשת בלעם נאמר... אף בערי מקלט...
“He will return and gather you [from among all the nations]....” There is also a reference [to Mashiach] in the passage concerning Bilaam.... Similarly, in regard to the Cities of Refuge, it is stated....
It could well be that the abundance of cited verses corresponds to the great number of details that Rambam gives in describing the days of Mashiach, right up to the conclusion: “In that era there will be neither famine nor war..., ‘for the world will be filled with the knowledge of G‑d....’” Every detail is evidently supported by one of the verses cited.
Sefer HaSichos 5749 [1989], Vol. II, p. 570
Why Is the Return from Exile Critical?
ואלו הדברים המפורשים בתורה...
These explicit words of the Torah include all that was said [on the subject] by all the prophets.
Should this sentence not have appeared after all three sets of prooftexts had been cited, instead of after the first of them? Another question: Even though there is no mention of the King Mashiach in the verse, “[G‑d] will return and gather you [from among all the nations],” why is this the first and main verse that Rambam cites as evidence that “the Torah attests to his coming,” to the coming of the King Mashiach?
A suggested explanation: Since the defining task of Mashiach is the restoration of the complete observance of the Torah,567 the main piece of evidence concerning him ought to be a verse that speaks of the return from exile, for this is what makes the complete fulfillment of the Torah possible. It is thus proper to say, immediately after the above verse promising the return of the exiles, “These explicit words of the Torah include all that was said [on the subject] by all the prophets.”
Having said this, Rambam can then go ahead to add the details: (a) This return will come about through the King Mashiach, “the final Mashiach,” as alluded to in the prophecy of Bilaam; (b) The days of Mashiach will see the fulfillment of the verse, “You shall add three more Cities [of Refuge].”
From a talk of the Rebbe on Shabbos Parshas Lech Lecha, 5751 [1990]
The Prophecy of Bilaam
אף בפרשת בלעם נאמר...
There is also a reference [to Mashiach] in the passage concerning Bilaam...
Why does Rambam make a point of saying that these references to Mashiach appear specifically in the passage concerning Bilaam?
1. The prophecy of Bilaam, the prophet of the gentile nations, focused on the downfall of those nations and Israel’s dominion over them. So, too, the Sages8 comment concerning Ovadiah the Prophet, an Edomite proselyte, who foretold the downfall of Edom: “As the folk-saying goes, ‘From the forest itself comes [the handle for] the ax [which fells the forest].’”
2. Just as Bilaam exploited his power (of prophecy) to bless the Jewish people, so too in the future will the nations of the world exploit their strength to help them, as it is written,9 “Kings shall be your foster-fathers and their queens shall be your nursing mothers.”
3. Concerning Bilaam it is written,10 “G‑d did not want to listen to Bilaam, and [He] turned the curse into a blessing for you.” In this verse we may see a hint at the future transformation of exile into Redemption, the transformation of the commemorative fasts into times of11 “joy and gladness and cheerful festivals.”
Likkutei Sichos, Vol. XVIII, p. 283; Vol. XXIII, p. 171;
a talk of the Rebbe on Shabbos Parshas Balak, 5751 [1991]
Mashiach in Two Stages
..ושם נבא בשני המשיחים
Bilaam... prophesied about the two anointed kings [viz., King David and Mashiach].
It could be suggested that Rambam mentions “the first Mashiach” too, because Mashiach himself comprises two anointed kings, i.e., two periods:
(a) The stage during which “we may, with assurance, consider him Mashiach.”12 During this stage, before he rebuilds the Beis HaMikdash, he resembles David HaMelech, who did not build the Beis HaMikdash, but waged wars13 and made all the necessary preparations for its construction.
(b) The stage during which, having “built the Beis HaMikdash on its site,” he is “definitely the Mashiach.”14
Likkutei Sichos, Vol. XVIII, p. 281
Concentric Spheres of Influence
אראנו ולא עתה...
[The prophecy of Bilaam:] “I see it, but not now...”
[As one examines the four pairs of phrases from this prophecy in which Rambam perceives four pairs of allusions to King David and Mashiach respectively, a clear pattern emerges: the order of these pairs of phrases shows the progressive spheres of influence of these two anointed kings.]
(a) “ ‘I see it, but not now’ — This refers to David; ‘I perceive it, but not in the near future’ — This refers to King Mashiach.”
This pair of phrases speaks of David and Mashiach themselves.
(b) “‘A star shall go forth from Yaakov’ — This refers to David; ‘and a staff shall arise in Israel’ — This refers to King Mashiach.”
This pair of phrases speaks of their effect on Israel. (This is hinted at in the wording of the verse quoted: “...from Yaakov, ...in Israel.”)
(c) “‘He shall crush all of Moab’s princes’ — This refers to David...; ‘he shall break down all of Seth’s descendants’ — This refers to King Mashiach, (about whom it is written,15 ‘He will rule from sea to sea’).”
This pair of phrases speaks of their effect on the nations, on the entire world.
(d) “ ‘Edom will be demolished’ — This refers to David...; ‘his enemies, Seir, will be destroyed’ — This refers to King Mashiach, (as it is written,16 “Saviors will ascend Mount Zion [to judge the mountain of Esau, and sovereignty shall be G‑d’s]).”
The last quotation shows a qualitative progression in the sovereignty of Mashiach: Whereas an earlier verse575 had spoken of dominion that is imposed (“He will rule from sea to sea”), the last verse of the series foretells a time in which the nations of the world will themselves recognize the truth of Mashiach’s sovereignty.17
Likkutei Sichos, Vol. XVIII, p. 282
King David and Mashiach Compared
אראנו ולא עתה...
[The prophecy of Bilaam:] “I see it, but not now...”
[Taking another look at the four pairs of phrases from this prophecy in which Rambam perceives four pairs of allusions to King David and Mashiach respectively, one observes that in each case there is a hint at the superiority of Mashiach to King David.]
(a) “‘I see it, but not now’ — This refers to David; ‘I perceive it, but not in the near future’ — This refers to King Mashiach.”
Concerning David it is written, “not now,” but [it is implied that] “I see it” in the near future. Concerning Mashiach, by contrast, it is written, “not in the near future,” because the elevated spiritual tone of the era of Mashiach necessitates lengthy and extensive preparations in18 “our [current] actions and divine service.”
(b) “‘A star shall go forth from Yaakov’ — This refers to David; ‘and a staff shall arise in Israel’ — This refers to King Mashiach.”
Concerning David: “a star” signifies his exaltedness over other men, and “Yaakov” signifies the Jewish people in their less-than-lofty aspect. Concerning Mashiach: “a staff” signifies (cf. Rashi) the kind of powerful rule which will be manifest in Mashiach, who will19 “compel all of Israel to walk in [the way of the Torah],” and “Israel” signifies the Jewish people at their loftiest.
(c) “‘He shall crush all of Moab’s princes’ — This refers to David, (as it is written,20 “He smote Moab and measured them with a line”); ‘he shall break down all of Seth’s descendants’ — This refers to King Mashiach, (about whom it is written,575 ‘He will rule from sea to sea’).”
David will merely “crush” no more than “Moab’s princes,” whereas Mashiach will “break down — all of Seth’s descendants,” i.e., he will rule all the nations.21 These two distinctions are paralleled in the verses from the prophets which Rambam interpolates in the above passage. Concerning David he quotes, “He smote — Moab”; concerning Mashiach he quotes, “He will rule — from sea to sea.”
(d) “‘Edom will be demolished’ — This refers to David, (as it is written,22 “Edom became the servants of David”); ‘his enemies, Seir, will be destroyed’ — This refers to King Mashiach, (as it is written,576 “Saviors will ascend Mount Zion [to judge the mountain of Esau, and sovereignty shall be G‑d’s]).”
Here, too, one may observe the superiority of Mashiach to David. Concerning David it is written, “Edom will be demolished,” which finds expression in the fact that “Edom became the servants of David.” Concerning Mashiach it is written, “his enemies, Seir, will be destroyed,” implying the conquest of more than merely the inhabitants of one city. The same is implied by the next-quoted verse: “Saviors will ascend Mount Zion [to judge the mountain of Esau, and sovereignty shall be G‑d’s].”
Likkutei Sichos, Vol. XVIII, p. 282
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