Halachah 4

1

A King from the House of David

ואם יעמוד מלך מבית דוד...

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

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

Likkutei Sichos, Vol. VIII, p. 361

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

The Yad2 does not simply recount future events or even simply enumerate the activities of Mashiach. It is a halachic work, and the manner and sequence of the revelation of Mashiach, and his identifying characteristics, are halachic issues, because these characteristics and their precise sequence determine whether he is Mashiach vadai — definitely Mashiach.

The statement below3 that “he will perfect the entire world” — referring to his activities after he is “definitely Mashiach” — likewise has halachic consequences.4

Likkutei Sichos, Vol. XXIII, p. 471

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

[Mashiach has two distinct roles.] Here he is described as a king, who “compels all of Israel to walk in [the way of the Torah]..., fights the wars of G‑d..., builds the [Beis Ha]Mikdash..., gathers in the dispersed remnant of Israel..., and perfects the entire world.” All of these activities (and so, too, his role in determining lineage5 ) are part of his role as king, for it is the king’s task6 “to exalt the true faith, to fill the world with righteousness, to break the arm of the wicked, and to fight the wars of G‑d.”

Elsewhere,7 Rambam describes Mashiach as a teacher (rav) and nasi: “Wiser than Solomon, and a prophet of stature approaching that of Moshe Rabbeinu...; he will teach the entire people and will instruct them in the path of G‑d, and all the nations will come to hear him.”8

This is the role of a teacher and mentor, who instructs the entire people in the Torah until9 “the Jews will be great sages.”

Likkutei Sichos, Shabbos Parshas Vayigash, 5751 [1990]

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

It would appear that this passage describes the sequence in which the Redemption will unfold only if this takes place in the ordinary way (i.e., when the Jewish people “are not found worthy”10 ). If, however, the Jewish people are “found worthy,”11 the Redemption will come literally in one moment, transcending all bounds of sequence and finitude.

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

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

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

הוגה בתורה — “he delves deeply into the study of the Torah”: This is an allusion to Malchus shebeTiferes, as in the teaching of our Sages,12 “‘Tiferes’ refers to the Giving of the Torah.”

וילחם מלחמות ה'... ונצח — “he will fight the wars of G‑d... and will be victorious”: This is an allusion to Malchus shebeNetzach (for one of the meanings of Netzach is “victory”).

ובנה מקדש במקומו — “and builds the [Beis Ha]Mikdash on its site”: This alludes to Malchus shebeHod. As the Sages teach,614 “‘Hod’ refers to the Beis HaMikdash.”

וקבץ נדחי ישראל — “and gathers in the dispersed remnant of Israel”: This alludes to Malchus shebiYesod, which is described by the word כל (“all”), because the function of this Sefirah is to gather together the spiritual lights of all the Sefiros.

אהפוך אל עמים... לקרוא כולם בשם ה' ולעבדו שכם אחד — “For I shall then make the peoples pure of speech so that they will all call upon the Name of G‑d and serve Him with one purpose”: This universal recognition of G‑d’s sovereignty is an allusion to Malchus shebeMalchus.

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

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

The plain meaning of these words implies that “a king... from the House of David” is in itself the definition of Mashiach; he is Mashiach in and of himself, and not only by virtue of the Divine promise [to the Jewish people] that13 “sovereignty will never be cut off from the seed of David.” What does this mean?

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

(a) His sovereignty can flow principally14 “from the people, who exalt him over themselves and make him a king.” Concerning this manner of appointment it is true to say that15 “There is no king without a people.”

(b) Alternatively, there is a mode of sovereignty in which a king616 “does not need the consent of any other man whatever, for he is in essence16 a king”; indeed, this form of sovereignty can exist “even without a people.”

It would appear that the sovereignty of the kings of the Davidic dynasty belongs (also) to the second mode. This is intrinsic sovereignty. (As Rambam writes,17 “In principle, sovereignty belongs to David.”) This concept explains why Mashiach is defined by Rambam as “a king from the House of David.” For Mashiach exists beyond and separate from the task of rectifying the world. He is in essence a king, independent of a people.

Likkutei Sichos, Vol. XXVII, p. 256

הוגה בתורה

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

The difference between “studying” (lomed) and “delving deeply” (hogeh) is pinpointed in the following teaching of the Sages:18 לעולם ילמד אדם תורה, ואחר כך יהגה — “In principle, a scholar should [first] study Torah (Rashi adds: ‘...from his teacher, until he is completely familiar with the text of the Talmud and its explanation’), and later delve deeply into it (Rashi adds: ‘...he should contemplate what he has studied in order to compare similar texts, consider the resultant queries and solve them’).”

There is a verse that says,19 הקול קול יעקב, והידים ידי עשו — “The voice is the voice of Yaakov, but the hands are the hands of Eisav.” The Sages teach20 that “the voice of Yaakov” that confounds the violent “hands of Eisav” is “higayon Torah,” which means delving deeply into the study of the Torah.

Likkutei Sichos, Vol. VIII, p. 358

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

This is the first of Mashiach’s qualities, for the power to become the redeemer of Israel derives from the Torah. This is reflected in the teaching of our Sages,21 גואל ראשון הוא גואל אחרון — “The first redeemer is [also] the last redeemer,” even though “the first redeemer” (Moshe Rabbeinu) belongs to the tribe of Levi while “the last redeemer” (Mashiach) descends from the tribe of Yehudah. For since the Redemption will come by virtue of the power of the Torah of Moshe, “the last redeemer” will also be “Moshe”.

Likkutei Sichos, Vol. XI, p. 8

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

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

The reason: The Torah preceded the world.22 The Torah transcends the world and the restrictive bounds of exile. This is why before Yaakov Avinu left Canaan to go down to Egypt he sent Yehudah ahead,23 להורות לפניו גושנה. Literally, this means that Yehudah was “to show the way before him to Goshen.” However, since the verb lehoros (“to show the way”) also means “to teach,” the Midrash24 says that Yaakov sent Yehudah ahead “to establish for him a house of Torah study..., so that [his sons who were the founders of] the tribes would delve deeply into the study of the Torah” — because as a result of exerted and profound study of the Torah, the exile cannot overwhelm the Jewish people.

Likkutei Sichos, Shabbos Parshas Vayigash, 5750 [1990]

ועוסק במצוות

..and engages in the mitzvos

Speaking of Mashiach, Rambam does not use the more common verb, mekayem (“observes” the commandments), but writes osek (“engages” in them). In a different context, Rabbeinu Nissim25 notes that whereas the former verb could be used to describe the mere physical activity of carrying out the mitzvos, the latter verb implies undivided mental involvement as well.

Likkutei Sichos, Vol. VIII, p. 362

כדוד אביו

..like David his ancestor

This expression is often used in the Tanach to describe the kings of the dynasty of David. This phrase (lit., “like David his father”) suggests that the Torah and its commandments will be observed with self-effacing acceptance, as a yoke that is accepted willingly and without question; moreover, this will be done after the preparatory acceptance of the “yoke of teshuvah,” which was granted its rightful place by David.26

Likkutei Sichos, Vol. VIII, p. 362

כפי תורה שבכתב ושבעל פה

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

A first glance does not show why this addition, [requiring loyalty to the Oral Law as well as the Written Law,] is called for — until one views it in its context. For this statement is continuous with the previous sentence:27 “Whoever adds to [the mitzvos] or detracts from them, or misinterprets the Torah, implying that the mitzvos are not intended to be understood literally, is surely a wicked impostor and a heretic.” This is evidently an allusion to “that man,”28 who is referred to later in [the censored section of] the present halachah (4).

Likkutei Sichos, Vol. VIII, p. 362

ויכוף כל ישראל לילך בה ולחזק בדקה

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

This task is especially relevant to Mashiach and the Redemption, for the Sages teach29 that one of the reasons for the Destruction was that the leaders of that generation did not rebuke their contemporaries.

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

Likkutei Sichos, Vol. VIII, p. 326

וילחם מלחמות ה'

..he will fight the wars of G‑d (i)

These include a war for the destruction of Amalek. Three elements of this paragraph (Halachah 4) thus match the order of the three mitzvos which the Jewish people were commanded to fulfill upon their entry to the Land, namely:30

(a) To appoint a king over themselves: “If a king will arise from the House of David...”;

(b) To obliterate the seed of Amalek: “...he will fight the wars of G‑d”;

(c) To build the “House of [G‑d’s] Choice”: “...builds the [Beis Ha]Mikdash on its site.”

Likkutei Sichos, Vol. XVI, p. 304

..he will fight the wars of G‑d (ii)

It may well be that the Redemption will come without war, in the spirit of the assurance,31 “No one will question your [taking possession of the Land] and you will have no need for war.” As to the Rambam’s statement here that Mashiach “will fight the wars of G‑d,” this can be understood in either of two ways:

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

(b) The main objective of the war spoken of here is not the conquest of the Land of Israel, but securing a situation in which the Jewish people will be32 “free [to involve themselves] in the Torah and its wisdom, without anyone to oppress or disturb them.” This is also implied by the wording of a later phrase in the present halachah: “...and defeats all the nations around him.”

Likkutei Sichos, Vol. XXIV, p. 19

וילחם מלחמות ה'... ובנה מקדש

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

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

Likkutei Sichos, Vol. XX, p. 414

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

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

Likkutei Sichos, Vol. XVI, p. 304

Ripple Effect (i)

הוגה בתורה — “he delves deeply into the study of the Torah”: This activity involves Mashiach alone.

ויכוף כל ישראל — “and compels all of Israel to walk in [the way of the Torah]”: This is his effect on the Jewish people.

וילחם מלחמות ה' — “he will fight the wars of G‑d”: This is the first of his effects on the nations of the world.

ויתקן את העולם כולו — “he will perfect the entire world”: This is the second stage of his impact on the world. In the first stage he battles against the nations and defeats them, ruling them against their will; in the second stage the nations themselves recognize him and come to33 “call upon the Name of G‑d.”34

Likkutei Sichos, Vol. XVIII, p. 282

Ripple Effect (ii)

הוגה בתורה — “he delves deeply into the study of the Torah”: The defining characteristic of Mashiach is the restoration of the complete fulfillment of the laws of the Torah.35 Indeed, this same task provides the test of his authenticity. It comprises three facets:

(a) היגה בתורה — “he delves deeply into the study of the Torah”: He himself is utterly dedicated to the Torah and its fulfillment.

(b) ויכוף כל ישראל — “and compels all of Israel to walk in [the way of the Torah]”: He brings about this complete fulfillment on the part of all of Israel.

(c) וילחם מלחמות ה' — “he will fight the wars of G‑d”: He removes every obstacle raised by the gentile nations, so that the Jewish people will be634 “free [to involve themselves] in the Torah and its wisdom, without anyone to oppress or disturb them.”

The above-quoted defining characteristic of Mashiach explains why here, in Hilchos Melachim, Rambam does not mention the wisdom or prophetic powers of Mashiach. (Elsewhere,36 by contrast, he does: “Wiser than Solomon, and a prophet of stature approaching that of Moshe Rabbeinu.”) For the test of his authenticity is the Torah and its observance, not his prophetic gifts or wisdom.

Likkutei Sichos, Vol. XVIII, p. 281

Ripple Effect (iii)

הוגה בתורה — “he delves deeply into the study of the Torah”: Here, the object of the avodah of Mashiach is himself.

ויכוף כל ישראל — “and compels all of Israel to walk in [the way of the Torah]”: Here, the focus of his avodah is the people around him.

וילחם מלחמות ה' — “he will fight the wars of G‑d”: Here, the object of his avodah is that portion of the material world which Divine Providence has assigned to him.37 (In his case this includes victory over the nations that surround him.)

From a talk of the Rebbe

Ripple Effect (iv)

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

(a) הוגה בתורה — “he delves deeply into the study of the Torah”: The parallel preparation is each individual’s personal avodah of self-refinement through the study of the Torah and the observance of its commandments.

(b) ויכוף כל ישראל — “and compels all of Israel to walk in [the way of the Torah]”: The corresponding preparation is each individual’s endeavor to influence his environment.

(c) ויתקן את העולם כולו — “he will perfect the entire world”: The parallel preparation is one’s effort to influence the gentile nations, for Rambam rules38 that we have been commanded “to compel all of mankind to accept the commandments which were given to the sons of Noach.”

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

The Victory of Mashiach

אם עשה והצליח... הרי זה משיח

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

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

Likkutei Sichos, Vol. XXIII, p. 394

Building the Sanctuary

ובנה מקדש

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

According to some sources39 , the Third Beis HaMikdash will descend from heaven; according to other sources,40 it will be built by the hand of man, viz., by Mashiach.

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

(a) If the Jewish people are “found worthy,”613 the Beis HaMikdash will be built by G‑d Himself; if they “are not found worthy,”612 it will be built by Mashiach.

(b) The Beis HaMikdash will descend complete from heaven. Its gates, however, which were hidden away in their original site,41 will be raised out of their concealment and Mashiach will erect them in their proper location. For he who sets up the doors of a building is regarded as having constructed it.42

(c) That part of the building which is clearly described in the vision of the Prophet Yechezkel43 will be built by the hand of man, viz., by Mashiach; the remaining part will be revealed from heaven. (As Rambam writes elsewhere,44 “The edifice which is destined to be built, and which is described in the Book of Yechezkel, is not explicit and clear.”)

(d) Mashiach will build the Beis HaMikdash — whatever is not “explicit and clear” being revealed to him from heaven — and in it will be vested the Beis HaMikdash that will descend from heaven. By way of parallel, the Sages teach45 that in the

Beis HaMikdash, “even though fire came down from heaven [upon the altar], they were commanded to bring ordinary fire.”

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

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

Some authorities hold that the Third Beis HaMikdash will descend from heaven; others hold that it will be built by the hand of man.46 Rambam rules according to the latter view because this is a halachic work; since according to the Halachah the construction of the Beis HaMikdash is an obligation that rests upon the Jewish people,47 this work highlights that aspect of the Beis HaMikdash which the Jewish people will build. The Midrash and the Zohar, by contrast, speak of the perfect completeness of the Beis HaMikdash — and this will be brought about by a revelation from above, since this is “the building of the Holy One, blessed be He.”48 This is why the Midrash and the Zohar highlight that aspect of the Beis HaMikdash which will descend from heaven.

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

Likkutei Sichos, Vol. XVIII, p. 419

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

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

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

Likkutei Sichos, Vol. XI, p.185

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

This is his first act as Mashiach (i.e., after the stage during which “we may, with assurance, consider him Mashiach” 49 ). For the Beis HaMikdash is the root of all the [revelatory stages] to follow, and from it they will later be diffused throughout the world.

Kuntreis Shabbos Nachamu, 5750 [1990]

ובנה מקדש במקומו

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

Why does Rambam specify bimkomo (“on its site”)? Perhaps he seeks to add that even though it is only the altar50 “whose place may never be changed,” in fact the whole of the future Beis HaMikdash must be located precisely on its assigned site, as is repeatedly made clear in the prophecy of Yechezkel.645 It may thus be assumed that one of the criteria which will confirm that51 “he is definitely the Mashiach” is his ability to pinpoint the location of the Beis HaMikdash.

Likkutei Sichos, Vol. VIII, p. 362

What Constitutes “The Beginning of the Redemption”?

וקבץ נדחי ישראל

..and gathers in the dispersed remnant of Israel

From this phrase [which is the last of the redemptive stages enumerated] it is clear that it is through Mashiach that the exile will come to an end; after this will come “the beginning of the Redemption;”52 after this in turn will come the Redemption itself; and after this — and specifically through Mashiach — will come the Ingathering of the Exiles.53 Before us, then, is a clear halachic ruling that the present state of affairs in the Holy Land is not “the beginning of the Redemption.” (Significantly, no halachic authority differs from Rambam’s words here.)

Likkutei Sichos, Vol. V, p. 14954

The Sanctuary and the Ingathering

ובנה מקדש..., וקבץ נדחי ישראל

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

According to some sources,55 the Beis HaMikdash will be built before the Ingathering of the Exiles, in the spirit of the verse,56 בונה ירושלים ה', נדחי ישראל יכנס — “G‑d will rebuild Jerusalem, [and then] he will gather in the dispersed of Israel.” According to another view, the Ingathering of the Exiles will come first:57 “Jerusalem will not be rebuilt until the exiles are gathered in.” (According to this view, the above-quoted verse is to understood thus: “G‑d will rebuild Jerusalem, [because] He will have gathered in the dispersed of Israel.”

One might apply here the principle of our Sages,58 אלו ואלו דברי אלקים חיים — “Both these and these are the words of the living G‑d.” Thus, after the rebuilding of Jerusalem, the exiles will be gathered together; the rebuilding of Jerusalem will then assume a loftier spiritual meaning, at a level that could not have been attained without the prior Ingathering of the Exiles; the Ingathering of the Exiles will in turn assume a heightened spiritual meaning; and so on and on, ascending from one level to the next.

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

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

If the exiles were to be gathered in before the Beis HaMikdash is rebuilt, this would exalt the rebuilding, for this would then take place59 “when all [of Israel] are dwelling in their land.” If, however, the Beis HaMikdash were to be rebuilt first, this would elevate the Ingathering of the Exiles to a state of greater perfection — for then the exiles would be coming together in response to the light and the revelation that proceed from the Beis HaMikdash, from which60 “light radiates to the entire world.”

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

From a talk of the Rebbe

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

It would appear that according to the Halachah this is the sequence that must take place even under minimal conditions [i.e., even612 “if the generation is not found worthy”]. If, however,61 “the generation is worthy,” and62 “all the appointed times [will] have passed,” finally and utterly, — then from the outset the Beis HaMikdash will be built in the most perfect manner possible, by the entire Jewish people, and at a time661 “when all [of Israel] are dwelling in their land.”

More remains to be said on this subject.

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

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

There those who hold that the Ingathering of the Exiles will precede the rebuilding of the Beis HaMikdash.63

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

(a) The Ingathering of the Exiles takes precedence: The first step in one’s avodah is to gather together all the64 “sparks of the soul’s light” that are scattered “in many alien and distant places.” Only then is it fully possible to refine and uplift the world outside oneself (i.e., to build the Beis HaMikdash, so to speak). A person who has not utterly completed the task of refining himself cannot completely refine the world.

(b) The building of the Beis HaMikdash takes precedence: According to the normal order of events the rule is,65 קשוט עצמך, ואחר כך קשוט אחרים — “Correct yourself, and only then correct others.” In special circumstances, however, a matter needing correction sometimes comes one’s way through the workings of Divine Providence. Indeed, this in itself proves that one should take action (even though one has not yet completed the task of refining oneself).

From the ruling of Rambam — that the building of the Beis HaMikdash takes precedence — one may derive a directive with regard to the spiritual tasks of our generation: One must work with the world even if one has not perfectly completed one’s own labors of self-refinement. This may be proved by a practical example:66 My revered father-in-law, the Rebbe Rayatz, used to dispatch emissaries to disseminate Yiddishkeit in farflung places, without waiting until they had reached the utmost pitch of perfection in their own self-refinement.

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

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

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

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

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

From a talk of the Rebbe

Perfecting the World

ויתקן את העולם כולו

He will perfect the entire world (i)

The relevance of this task to Mashiach becomes clear in the light of an earlier statement of Rambam:67 “Moshe Rabbeinu commanded us on the authority of the Al-mighty to compel all of mankind to accept the commandments which were given to the sons of Noach.”

From a talk of the Rebbe

He will perfect the entire world (ii)

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

Why should specifically this be his main innovation?

In earlier eras, such as in the time of Shlomo and Chizkiyahu (Hezekiah), Israel had already experienced the observance of the Torah in tranquillity, even if not as completely as will be the case in the era of Mashiach. A state of perfection in the life of the gentile nations, however, has never existed. Even in the days of David and Shlomo these nations were at their most powerful. Thus David was told,68 “You have spilt much blood and have waged great wars.” And in the following generation we find that Yerovam (Jeroboam), who rebelled against Shlomo, fled to Egypt.69

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

He will perfect the entire world (iii)

This statement has halachic implications, because (a) Jews should believe that Mashiach will perfect the entire world, and (b) Jews should endeavor to influence the nations of the world to observe the seven commandments which they have been given — as a foretaste and preparation for the perfection of the world by Mashiach.70

Likkutei Sichos, Vol. XXIII, p. 174

He will perfect the entire world (iv)

The perfection of the world is merely a corollary of the essential meaning of the coming of Mashiach. In its own right, the point of his coming — “a king from the House of David” — is essentially different.71 The essential point of his coming is that Mashiach, who transcends the question of the world’s perfection, be revealed and drawn down into this world. As a mere corollary of this revelation, the world too will be perfected.

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

Likkutei Sichos, Vol. XXVII, p. 256

Service in Unison

לעבוד את י' ביחד

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

Similarly, before the Giving of the Torah at Sinai, the Jews first had to be72 “like one man, with one heart.”

Likkutei Sichos, Chag HaShavuos, 5747 [1987]

ולעבדו שכם אחד

..and serve Him with one purpose (i)

“To serve Him” signifies prayer.73 This phrase thus echoes the prophetic promise,74 “...for My House shall be called a house of prayer for all the nations.”

Likkutei Sichos, Vol. XX, p. 363

..and serve Him with one purpose (ii)

In the verse from which Rambam quotes,75 the first of these words (ולעבדו) is in fact spelled לעבדו. It is likewise quoted with the additional letter vav (meaning “and”) in the Midrash76 and in the Zohar77 — an addition which alters the meaning of the verse.

It could be suggested that Rambam introduced this slight change in order to explain the meaning of the verse, just as Rashi sometimes does in his commentary on the Chumash. A more extreme example of this may be found in the Gemara:78 “Concerning such a person the verse says, מהיות טוב, אל תקרי רע — ‘Do not be called evil for want of doing good.’ [The Gemara challenges:] ‘But does [such a verse] exist?!’ [And the Gemara answers:] ‘Yes, for there is a similar verse:79 אל תמנע טוב מבעליו, בהיות לאל ידך לעשות— Do not withhold good from those to whom it is due, when it is in the power of your hand to act.’”

Likkutei Sichos, Vol. XXIII, p. 103