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What Will the World Look Like?

אל יעלה על הלב...

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

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

Likkutei Sichos, Vol. XXVII, p. 249

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

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

(a) No element of the natural order will be nullified: This means that long-standing natural phenomena will not even be restored to their original state at the time of Creation. For example: At the beginning of Creation, until the Sin of the Tree of Knowledge, there were no barren trees.2 In the days of Mashiach this situation will not be reinstated, for this would entail a nullification of the natural order which has continued uninterruptedly for thousands of years.

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

Likkutei Sichos, Vol. XXVII, p. 196

עולם כמנהגו נוהג

The world will continue according to its pattern (i)

From this statement we see that Rambam rules according to the opinion of Shmuel in the Gemara:3 “There will be no difference between the current age and the era of Mashiach except [our emancipation from] subjugation to the [gentile] kingdoms.”

The author of Lechem Mishneh4 notes two places within the Mishneh Torah itself where Rambam renders decisions that run contrary to the above principle.

(a) In the above-quoted discussion in the Gemara, R. Chiya bar Abba states in the name of R. Yochanan: “The prophets all prophesied only regarding the era of Mashiach. The World to Come, in contrast, [is described by the verse],5 ‘G‑d, no eye but Yours has seen.’ ” The Gemara there goes on to say: “This conflicts with the opinion of Shmuel....” Since Shmuel holds that the natural order of the world will continue to prevail in the era of Mashiach as in the present, he maintains that the miracles foretold by the prophets will not take place at that time, but in the World to Come. Yet Rambam cites the contrary view (“All the prophets...”) as the Halachah.6

(b) The Mishnah teaches:7

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

R. Eliezer says, “These articles are ornaments [and hence, like jewelry, are considered as garments which may be worn on Shabbos].” Our Sages say: “On the contrary, they are shameful, for it is written,8 ‘And they shall beat their swords into plowshares and their spears into pruning hooks... and they shall not learn war any more’ ”; [i.e., were they to be ornaments, they would not have to be transfigured in the era of the Redemption9 ].

On this question, surprisingly, Rambam rules10 that it is forbidden to carry weapons into the public domain on Shabbos — according to the view of the Sages, who hold that the world will be transformed in the days of Mashiach.

In addition to these two queries raised by the author of Lechem Mishneh, another begs to be heard. One of Rambam’s Thirteen Principles of Faith is the belief in the Resurrection of the Dead11 which will take place after the coming of Mashiach. If so, how can Rambam say that the natural order of the world will not be altered in the days of Mashiach? What innovation could be more cataclysmic than the Resurrection of the Dead?

The above difficulties can be resolved by assuming12 that Rambam maintains that there will be two periods within the era of the Redemption. During the first period, “the world will continue according to its pattern.” Since Mashiach does not have to perform miracles,13 it is obvious that with his coming no “element of the natural order will be nullified.” In a later period G‑d will introduce new phenomena, including changes in the pattern of the world’s conduct.

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

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

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

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

The assumption of two periods likewise resolves the contradictions which appear to arise from all the innovations and transformations of which the Sages speak; for example, the Resurrection of the Dead mentioned above, and the statement that14 “in future time all the barren trees will bear fruit.”

Likkutei Sichos, Vol. XXVII, p. 191

The world will continue according to its pattern (ii)

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

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

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

Our phrase (“...one’s heart”) is not intended to rule out an intellectually-conceived notion (that the way of the world will be nullified). It is intended to rule out a notion that comes from a different source. Perhaps one does not govern his mind to the extent that he can envisage the nullification of the laws of nature. (Indeed, even at the best of times one’s mind is limited in its appreciation of the stature of Mashiach, and hence limited in its grasp of the nature of the days of Mashiach.) Nevertheless, the intense love and longing in one’s heart for the exalted qualities of Mashiach (as in the verse,15 “My servant shall be wise; he shall be exalted and extolled, and very lofty”) could possibly allow the notion to enter his heart that the laws of nature will be abrogated. It is this possibility that our phrase (“...one’s heart”) is intended to rule out.

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

Likkutei Sichos, Vol. XXVII, p. 199


The Wolf and the Lamb

וזה שנאמר בישעיה: וגר זאב עם כבש, ונמר עם גדי ירבץ, משל וחידה

Although Yeshayahu states,16 “The wolf will dwell with the lamb, and the leopard will lie down with the young goat,” these [words] are an allegory and a riddle (i)

With this quotation, Rambam begins to explain certain prophecies which would appear to contradict his contention that “the world will continue according to its pattern.” In this context, why does he not consider the promise in the Chumash,17 “I will rid the land of dangerous beasts”?

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

Likkutei Sichos, Vol. XXVII, p. 191

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

Elsewhere, in Iggeres Techiyas HaMeisim,18 Rambam concludes his discussion of the same subject by saying that “this word of ours is not absolutely final.”

In order to accommodate both of the alternative stances, it could be suggested that Rambam is taking into account both possible modes of Redemption. If the Jewish people are “found worthy,”613 the Redemption will be supernatural from the outset, and the prophecy of the wolf and the lamb will be fulfilled not metaphorically but literally. In the Yad,19 however, Rambam writes that the Redemption will come about without suspending the laws of nature — because here he is describing the Redemption in the [minimal] mode in which it must eventuate, regardless of the spiritual state and conduct of the Jews at that time; i.e., even if they “are not found worthy.”612

Likkutei Sichos, Vol. XXVII, p. 204

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

Rambam holds that this verse is an allegory (and goes ahead to explain its message — even though later in the same paragraph he writes that “in the era of the King Mashiach, everyone will realize what was implied by these metaphors and allusions”). This verse he treats allegorically because it follows the prophetic promise that20 “a shoot shall sprout forth from the stem of Yishai” — and these words speak of the coming of Mashiach, whose task is to liberate Israel from the yoke of the nations21 “so that they will be free [to involve themselves] in the Torah and its wisdom.” As to other verses, however, which do not speak of Mashiach and his coming but of the role of the Redemption, Rambam concedes that they are to be understood literally; i.e., they refer to the second period within the era of Mashiach.22

Likkutei Sichos, Vol. XXVII, p. 201