Neither Famine nor War
ובאותו הזמן...
In that era there will be neither famine nor war..., for the delicacies will be as freely available as dust. The occupation of the entire world will be solely to know G‑d....
In the earlier paragraphs Rambam spoke of the way in which the perfect state of the Messianic era will affect the Jewish people. For example: “Israel will dwell securely”; “a prophet will arise to rectify Israel’s conduct”; “the entire [nation’s] line of descent will be established on the basis of his words”; “in order that [the Jewish people] be free [to involve themselves] in the Torah.”
In this [final] paragraph, by contrast, he describes the way in which the perfect state of the Messianic era will affect all mankind. Throughout the world “there will be neither famine nor war”; throughout the world “the delicacies will be as freely available as dust”; and “the occupation of the entire world will be solely to know G‑d.”
From a talk of the Rebbe on Shabbos Parshas Lech Lecha, 5751 [1990]
In that era...
Rambam concludes his book with a description of the era of Mashiach, not of the World to Come, for the Yad (i.e., Mishneh Torah) is by nature “a compilation of laws.”2 This is why the book ends by describing the perfect state of the world in the era of Mashiach — i.e., the consummate observance of the mitzvos and laws of the Torah and their effect on the world — and not by describing the World to Come. For there is no observance of mitzvos in the World to Come (especially according to the view of Rambam that3 “there is no corporeal body in the World to Come”); it is merely the reward for the observance of the mitzvos.
From a talk of the Rebbe
In that era there will be neither famine nor war, neither envy nor competition
This means that in that era there will not even be spiritual famine nor spiritual war (as in the phrase of the Sages,4 “the war of the Torah”). Nor will there be envy and competition in holy matters (as in the Gemara’s description of scholars,5 “each of whom is scalded by the aura of his colleague”). Why is this so? — Because the concepts of famine, war, envy and competition (even in holy matters) can exist only when an individual is conscious of his independent worth; they cease to exist when his consciousness of the existence of self becomes a consciousness of the exclusive existence of G‑d.
The above explanation notwithstanding, Rambam’s words require further clarification.
Sefer HaSichos 5749 [1989], Vol. I, pp. 299, 146
In that era there will be neither famine nor war (i)
Does this not contradict Rambam’s earlier statement6 that in the era of Mashiach “the world will continue according to its pattern”?
By way of response, one might suggest that Rambam concedes that the pattern of the world will indeed be suspended — in the second period within the era of Mashiach.7 Rambam, however, does not describe this period, for the Yad is a book of laws, whose function is to affect the world in such a way that its affairs will be conducted according to the Torah. This effect is completed and perfected by the suspension of Israel’s subjugation to the gentile nations and by the restoration of Israel’s monarchy;8 it does not require that the rule of nature be suspended. When the laws, as enumerated by Rambam, have thus completed their function — inasmuch as the world, without departing from its worldly ways, will by then be conducted according to the directives of the Torah — the book of laws comes to an end.
Nevertheless, in the very last halachah in this work, Rambam adds a brief allusion to a higher level of perfection in the effect of the laws of the Torah. At this level, the world’s state of being will change to the point that the world — in its own right — will no longer comprise undesirable matters such as famine and war, but a prodigious profusion of prosperity and pleasure. Likewise,9 “the occupation of the entire world will be solely to know G‑d..., as it is written,10 ‘For the world will be filled with the knowledge of G‑d as the waters cover the ocean bed.’” I.e., throughout the world it will be manifest and clearly sensed that the world exists only insofar as it is the place designated for the fulfillment of the Torah’s laws, which are in essence the wisdom and will of the Holy One, blessed be He. This is the “knowledge of G‑d” of which the prophet speaks.
From a talk of the Rebbe on Shabbos Parshas Lech Lecha, 5751 [1990]
In that era there will be neither famine nor war (ii)
Though in the Era of Mashiach732 “the world will continue according to its pattern,” this could well mean that [only] the laws of nature will not be suspended. It is obvious, however, that the cessation of war constitutes an innovation and a change in the world’s accustomed pattern.
Likkutei Sichos, Parshas Vayigash, 5751 [1990]
In that era there will be neither famine nor war (iii)
In Hilchos Teshuvah,11 in a similar context, Rambam adds another element. There he writes that if a person studies the Torah as it ought to be studied, “[G‑d] will remove from him all the things that prevent us from fulfilling it, such as illness and war and famine and the like.” Why the difference?
In Hilchos Deos,12 Rambam sets out guidelines for a man’s proper conduct and concludes with the following assurance:13 “Whoever conducts himself according to these ways which we have shown, I guarantee that he will ever fall ill throughout his life.” Now: In the era of Mashiach the effect of the mitzvos on the world will be complete; i.e., the world will by then be conducted according to the directives of the Torah. Clearly, then, people will conduct themselves “according to these ways,” so that there will be no illness in the first place in the era of Mashiach. It is the period before that, however, that is spoken of in Hilchos Teshuvah. At that [i.e., the present] time, the world at large has not attained perfection, and illness exists. Hence the need for the assurance spoken of in Hilchos Teshuvah, that “[G‑d] will remove from him... illness.”
From a talk of the Rebbe
In that era there will be neither famine nor war (iv)
This phrase parallels the command to14 “turn away from evil,” to remove anything negative. The later phrase, “to know G‑d,” parallels the related command to740 “do good,” to intensify the light of the Torah by further study.
Likkutei Sichos, Vol. XXV, p. 462
In that era there will be neither... war, envy nor competition
These words describe a perfect unity between Jews. The later phrase, “to know G‑d,” describes a perfect unity between the world and G‑d.
As is known, unity between G‑d and His people depends on internal unity within the Jewish people. Hence we pray:15 ברכנו אבינו כולנו כאחד באור פניך — “Bless us, our Father, all of us as one, with the light of Your Countenance.” I.e., the light of G‑d’s Countenance can be revealed only when we are all united “as one.”
Sefer HaSichos 5749 [1989], Vol. I, p. 137
In that era there will be neither... envy nor competition
Envy is an emotion within the heart; it gives rise to actual competitiveness.
Likkutei Sichos, Vol. XXVII, p. 237
Good Things in Abundance
שהטובה תהיה מושפעת הרבה
For good things will flow in abundance
This signifies perfection in the world’s material aspect; the later phrase, “to know G‑d,” signifies perfection in the world’s spiritual aspect.
From a talk of the Rebbe on Shabbos Parshas Lech Lecha, 5751 [1990]
שהטובה תהיה מושפעת הרבה, וכל המעדנים מצויין כעפר
For good things will flow in abundance and all the delicacies will be as freely available as dust (i)
This is why “there will be neither famine nor war,” for when there is prosperity for all, people do not hanker after the spoils of war. However, since a man might imagine that his neighbor has hidden treasures, even though battling for their possession may be pointless he may still harbor feelings of envy and competition. Hence the further promise that “all the delicacies will be as freely available as dust”: since material pleasures will not be prized, they will not arouse feelings of envy and competition.
It is thus simple to understand why Rambam does not mention these two subjects (“neither... envy nor competition,” and “all the delicacies will be as freely available as dust”) in Hilchos Teshuvah.16 There he is speaking of the imperfect world before the coming of Mashiach. Since all the delicacies are not as freely available and as unprized as dust, there is still room for envy and competition.
Likkutei Sichos, Vol. XXVII, p. 237
For good things will flow in abundance and all the delicacies will be as freely available as dust (ii)
The term טובה (here translated “good things”) can also signify things whose goodness is not apparent. However, if their promised abundance is to remove famine and war and envy, it is obvious that their goodness must be recognizable as such. Rambam therefore adds that “all the delicacies will be as freely available as dust,” referring to things (maadanim) in which a person experiences pleasure.
This also explains why concerning the provision of delicacies he does not use the term hashpaah, which would indicate a beneficent flow from G‑d (unlike the preceding phrase, שהטובה תהיה מושפעת הרבה — “for good things will flow in abundance”). For the whole point of adding “and all the delicacies...” was to make it clear that the טובה (i.e., the “good things” which flow from G‑d) will reach man in a mode which he will be able to recognize and experience as pleasurable.
From a talk of the Rebbe
All the delicacies will be as freely available as dust
The words “as dust” signify that material delicacies will not only be available in abundance, but that they will be valued as mere dust of the earth, which is inedible. In other words: People will feel the need for delicacies only because without them the body will be lacking in health and fitness (for the service of G‑d); in their own right, delicacies will be reckoned as dust of the earth.
From a talk of the Rebbe
For good things... and all the delicacies...
This includes spiritual “good things” and “delicacies”.
From a talk of the Rebbe on the Tenth of Teves, 5749 [1988]
A World Flooded with the Knowledge of G‑d
ולא יהיה עסק כל העולם אלא לדעת את ה' בלבד
The occupation of the entire world will be solely to know G‑d (i)
A businessman is involved in his occupation all day long. Even his times of rest and sleep are devoted to regaining energy that will enable him to redouble his involvement in his occupation. Even when he sleeps he dreams about his business.
This is how Torah will be studied in the time to come.
From a talk of the Rebbe on the eve of Simchas Torah, 5745 [1984]
The occupation of the entire world will be solely to know G‑d (ii)
Just as Rambam listed the laws (halachos) relating to the construction of the Beis HaMikdash and the offering of sacrifices and so on, so too did he list the laws relating to the coming of Mashiach: the identifying signs of the King Mashiach, the sequence of the Redemption, and so on — until its conclusion, which is that “the occupation of the entire world will be solely to know G‑d.” This statement is (so to speak) a halachah that relates to the practical conduct of the Jewish people after the coming of Mashiach.
One might add that this “halachah” applies not only to the future time, but also to the present. One should make every endeavor that today’s world should resemble the future foretold by the prophets, when736 “the world will be filled with the knowledge of G‑d as the waters cover the ocean bed.” This may be achieved by intensifying one’s efforts in studying the Torah and teaching it to others.
From a talk of the Rebbe
The occupation of the entire world will be solely to know G‑d (iii)
This includes all the nations — certainly a major innovation.
Likkutei Sichos, Vol. XXIII, p. 41
The occupation of the entire world will be solely to know G‑d (iv)
As to the gentile nations, it is written that17 a gentile who studied Torah is liable to the death penalty. This, however, refers only to the study of the laws governing the commandments which apply to Jews, not to the study of the seven commandments which apply to themselves. Indeed, it is concerning these that the Sages teach that a gentile who studies Torah “is likened to a High Priest.”
Likkutei Sichos, Vol. XXVII, p. 246
The occupation of the entire world will be solely to know G‑d. The Jews will therefore be great sages and know the hidden matters (i)
This refers literally to the whole world (and not only to the nations of the world); as the paragraph continues, “For the world will be filled with the knowledge of G‑d.” However, “the Jewish people will be great sages and know the hidden matters.” Their knowledge of G‑d will be incomparably superior to that of the whole world.
Sefer HaSichos 5749 [1989], Vol. II, p. 626
The occupation of the entire world will be solely to know G‑d. The Jews will therefore be great sages and know the hidden matters (ii)
A similar distinction between “the entire world” and “the Jews” may also be found in relation to the verse,18 “I shall pour My Spirit upon all flesh, and your sons and daughters will prophesy.” The author of Metzudas David explains that the first half of this quotation includes the nations of the world, whereas the latter half applies to Israel alone.
Likkutei Sichos, Parshas Naso, 5751 [1991]
..אלא לדעת את ה'
..will be solely to know G‑d
The expression “solely”19 rules out even such occupations which in the present period the Torah itself obliges one to undertake. Thus Rambam rules elsewhere20 that even a full-time scholar21 should work “a little every day for his subsistence.” In the days of Mashiach, however, when “good things will flow in abundance,” there will be no need even for such minimal work. This accords with Rambam’s closing phrase, “for the world will be filled with the knowledge of G‑d...”: there will be no room for any occupation or concern apart from knowing G‑d.
Likkutei Sichos, Vol. XXVII, p. 238
..to know G‑d (i)
This will all come about through Mashiach, who22 “will teach all the people and show them the path of G‑d, and all the nations will come to hear him.”
Likkutei Sichos, Shabbos Parshas Vayigash, 5751 [1990]
..to know G‑d (ii)
To suggest that “the occupation of the entire world will be solely to know G‑d,” no less, would appear at first glance to contradict a restriction expressly stipulated by Rambam himself. Elsewhere23 in this book of laws (and in the days of Mashiach none of the Torah’s laws will be abrogated) he enumerates certain conditions for the study of24 the mystical dimension of the Torah: “The early Sages directed that one should not expound on these matters25 except to one person at a time, and then, too, only if he is wise and perceptive....” How can these two statements coexist?
We must conclude that the above conditions are not dictated by the innate limitations of the object in question, but by the innate limitations of the person who encounters it.26 It is not that this dimension of the Torah must by definition remain concealed, but that for most people it is beyond reach and possibly harmful.
As far as the subject in itself is concerned, however, every Jew is obliged to study it, just as he is obliged to study the other dimensions of the Torah. It is thus obvious that the above restrictions will fall away in the days of Mashiach. For at that time, untrammeled by “famine or war, envy or competition,” all men will be able to delve deeply into “the hidden matters, and will attain an understanding of their Creator to the [full] extent of mortal potential.”
Likkutei Sichos, Vol. XXX, p. 171
..to know G‑d (iii)
The future Redemption will not be merely a physical Redemption, nor even simply a spiritual Redemption that liberates people from the influence of the Evil Inclination. It will be a manifestation of Havayah, the Four-Letter Name of G‑d that denotes His essential transcendence over all the finite bounds of the created universe. Confronted by such a stupendous revelation, a man loses all consciousness of his own independent existence;27 he transcends all his finite limits, bursting even the Mitzrayim-like bondage of his accustomed mindset in matters of holiness.28 This is relevant even to a person who has overpowered his Evil Inclination and who is dedicated to the service of G‑d. For so long as he is not illuminated by the Name Havayah, which transcends nature, he has not yet left Egypt; he has not yet attained Redemption.
This is why Rambam chooses (from among the various Divine Names) the term “to know Havayah” (and later, too, quotes the phrase,29 “the knowledge of Havayah”), for it is the knowledge of the Name Havayah that causes one to lose all self-awareness. The revelation of this Name will bring about the state in which755 “the world will be filled with the knowledge of G‑d as the waters cover the ocean bed”: the very existence of the world will not be apparent, for it will be annulled by the intensity of the revelation.
Likkutei Sichos, Shabbos Parshas Vaeira, 5749 [1988]
לדעת את ה' בלבד
..will be solely to know G‑d alone(i)
This knowledge of G‑dliness will be daas in its other sense, too: an intense union.30 With this manner of knowledge a man will cleave to the Name Havayah, in the spirit implied by the above word בלבד (“alone”), as in the verse,31 אין עוד מלבדו — “There is nothing else apart from Him alone.”
From a talk of the Rebbe on the Tenth of Teves, 5749 [1988]
..will be solely to know G‑d alone(ii)
The addition of the word בלבד (“alone”) teaches us that in the era of Mashiach people will seek a knowledge of G‑d not for a different purpose (such as knowing how to act), but in order to understand the Torah alone — study for the sake of the Torah itself. For at that time Jews will fulfill the commandment of Torah study perfectly, which means, for the sake of its knowledge alone.
At that time the mitzvos will still be observed (for they will abrogated only later, at the time of the Resurrection of the Dead32 ). People will therefore need to know33 “the deeds that they must do.” For this purpose, however, studying all the laws of the Torah once will suffice, for in the days of Mashiach, when34 “I shall remove the spirit of impurity from the earth,” forgetfulness will no longer exist.35 Study at that time will therefore focus on the underlying rationales for the various laws. Moreover, increased study of the Torah will [continue to] be valuable in its own right. Thus, excusing an apparent superfluity of explanations on a certain subject, the Gemara36 concludes that they are all offered in order to37 “make the Torah great and glorious.” Likewise, justifying the innate worth of studying subjects in the Torah that have no practical application, the Gemara says elsewhere,38 “Expound — and be rewarded.”
Likkutei Sichos, Vol. XXVII, p. 240
ולפיכך יהיו ישראל חכמים גדולים
The Jews will therefore be great sages (i)
As part of this train of events, all scholarly disciplines will again be the possession of the sages of Israel, who will no longer need to resort the sages of the gentile nations. (For example: In the course of explaining the calculations required to determine the exact moment of the New Moon, Rambam39 speaks of the works of astronomy and geometry that were written by Israel’s sages in the days of the prophets, but which have not reached us.) In the era of Mashiach, all areas of scholarship will be known through the Torah.40
Likkutei Sichos, Vol. XXX, p. 197
The Jews will therefore be great sages (ii)
In this passage Rambam uses three related Hebrew terms: “The Jews will therefore be great sages” (חכמים); “they will gain an understanding of (וישיגו) their Creator”; “and know (ויודעים) the hidden matters.” These three terms correspond to the three stages of the intellective process — Chochmah, Binah and Daas — whose acronym is Chabad. When these three faculties (collectively called Mochin) have been perfectly developed in the service of Kedushah, the Jewish people (in the time of Mashiach) will take over the lands of the ancient peoples called the Keini, Kenizi and Kadmoni, in fulfillment of the verse,41 “When G‑d will extend your border....” For these three nations represent the Chochmah-Binah-Daas of that side of the universe that opposes Kedushah.42
Likkutei Sichos, Shabbos Parshas Devarim, 5748 [1988]
The Jews will therefore be great sages (iii)
Why are they called “great sages” (חכמים גדולים)? — Because the unadulterated motive of their study will be to763 “make the Torah great and glorious.”43
Likkutei Sichos, Vol. XXVII, p. 240
ויודעים דברים הסתומים
They will know the hidden matters (i)
This refers to the ultimate, underlying, mystical reasons for the commandments; these are hidden, by comparison with the relatively comprehensible laws themselves.769
Ibid.
They will know the hidden matters (ii)
The word “hidden” recalls a comment of Rashi:44 “The [Jewish people] have a promise from [G‑d] that He will again appear to them — to explain the [Torah’s] enigmatic reasons and its unspoken mysteries.”
Likkutei Sichos, Vol. XXIII, p. 41
ויודעים דברים הסתומים, וישיגו דעת בוראם
They will know the hidden matters, and will attain an understanding of their Creator...
“They will know the hidden matters” refers to Maaseh Bereishis (“the feat of Creation”), which Rambam45 describes as “profound matters.” “[They] will attain an understanding of their Creator” refers to Maaseh Merkavah.46 Since the latter subject cannot be fully grasped, Rambam adds the proviso, כפי כח האדם — “to the [full] extent of mortal potential.”
Likkutei Sichos, Vol. XXVI, p. 120
וישיגו דעת בוראם
..and will attain an understanding of their Creator (i)
This expression [nevertheless] specifies understanding. Indeed, the verb used (וישיגו) literally means “they will grasp,” suggesting something within a man’s reach that he grasps and holds in his hand.
From a talk of the Rebbe on the Tenth of Teves, 5749 [1988]
..and will attain an understanding of their Creator (ii)
Rambam advisedly speaks of “an understanding of their Creator,” rather than (say) an understanding of the transcendent Divine Name Havayah (which is the Name that appears in the prooftext755 that Rambam quotes: “...knowledge of Havayah”).
All created beings, human beings included, are by definition constantly connected to the ongoing input of their Creator. This creative bond is called כח הפועל בנפעל — “The activating force of the Creator is continuously present in the created being.”47 Because the Creator continuously brings created beings into existence, animates them, and maintains them in existence, it is within their reach to attain an understanding of His existence.
From a talk of the Rebbe
..and will attain an understanding of their Creator (iii)
From these words of Rambam we can gain an appreciation of what a lofty thing it is to study Chassidus, whose essence is — knowing G‑dliness. For Rambam says here that mankind’s pinnacle of perfection in the future time is exactly this — the knowledge of G‑d.
From a talk of the Rebbe
כפי כח האדם
..to the [full] extent of mortal potential
This addition is not intended merely to highlight the limits of mortal understanding. On the contrary: One’s understanding should aspire “to the [full] extent of mortal potential.”
Likkutei Sichos, Vol. XXVII, p. 241
כי מלאה הארץ דעה את ה' כמים לים מכסים
For the world will be filled with the knowledge of G‑d as the waters cover the ocean bed (i)
The verse specifies “the world,” and not merely the Jewish people. Hence, “The occupation of the entire world (including the gentile nations) will be solely to know G‑d.”
Likkutei Sichos, Vol. XXIII, p. 41
For the world will be filled with the knowledge of G‑d as the waters cover the ocean bed (ii)
At this stage, there are still two entities: man — and the knowledge of G‑d. By analogy, though the water of the ocean constitutes the very vitality of the fish that inhabit it, the fish and the water are still two distinct entities.
The later stage is signified by the image, “as the waters cover the ocean bed.” At this stage, actually and manifestly, the entire existence (metzius) of the world is — knowing G‑d. At that stage, just as one does not see the ocean floor nor all the creatures within the ocean, but only the water that covers them all, in the time to come nothing of the world’s existence will be visible, except for the knowledge of G‑d.
Likkutei Sichos, Vol. XXVII, p. 241
For the world will be filled with the knowledge of G‑d as the waters cover the ocean bed (iii)
A situation is possible whereby the world may indeed be filled with the knowledge of G‑d (to the extent that no point within it is void of this knowledge), but at the same time it remains an entity with an independent existence. This being so, it is possible that a person should conduct himself in a manner that is inconsistent with the knowledge of G‑d. (Thus we find the expression,48 “He knows his Master, yet willfully rebels against Him.”) A vessel, even when filled, retains its former shape.
A later stage is likened to “the waters [that] cover the ocean bed.” At this stage, the world is obscured by the knowledge of G‑d, and under its influence is nullified out of existence — just as the ocean bed loses all significance on account of the water that obscures it. In such a situation, in which the world is so enveloped that one sees nothing but the knowledge of G‑d, conduct that is inconsistent with this knowledge becomes impossible. To resume the above analogy, a vessel that is so completely covered that it is no longer seen, is thereby changed and rendered insignificant.
Sefer HaSichos 5749 [1989], Vol. I, p. 150
For the world will be filled with the knowledge of G‑d as the waters cover the ocean bed (iv)
The Shas concludes49 with the verse,50 ה' יברך את עמו בשלום — “G‑d will bless His people with peace.” Rambam concludes his Mishneh Torah with the verse,755 כמים לים מכסים — “as the waters cover the ocean bed.”
These two conclusions complement each other: True and perfect peace will come about with the future Redemption, when antagonists — enemies of peace — will not even exist, because at that time “the world will be filled with the knowledge of G‑d as the waters cover the ocean bed.”
A hint of this correspondence may be seen in the fact that the Shas and the Mishneh Torah end with the same letter (final mem).
From a talk of the Rebbe on erev Pesach, 5748 [1988]
From the Conclusion of Rambam to the Beginning (i)
There is a connection between the conclusion of Mishneh Torah and its opening sentence:51 יסוד היסידות... לידע שיש שם מצוי ראשון, והוא ממציא כל נמצא — “The foundation of all foundations... is to know that there exists a Prime Being, and He brings into existence everything that exists.” The conclusion of Mishneh Torah speaks of the perfection of the world in the era of Mashiach: the world becomes re-created afresh, in a more elevated manner, as transformed as the lives of those of whom the Midrash says,52 עולם חדש ראה — “He beheld a new world.” In the era of Mashiach, man’s knowledge and understanding of the Creator — the “Prime Being [Who] brings into existence everything that exists” — is loftier.
From a talk of the Rebbe on the Tenth of Teves, 5749 [1988]
From the Conclusion of Rambam to the Beginning (ii)
The Mishneh Torah opens with the statement:777 “The foundation of all foundations and the pillar of all wisdom is to know that there exists a Prime Being, and He brings into existence everything that exists.” The terms chosen (“foundation” and “pillar”) make it clear that Rambam is speaking of an entire building (viz., “everything that exists”), except that it depends on a “foundation” and “pillar” (viz., the “Prime Being”). Significantly, the initials of the first four Hebrew words (יסוד היסודות ועמוד החכמות) form the transcendent Divine Name Havayah. This statement thus highlights the connection of the Divine Name Havayah with the world (inasmuch as Havayah is, so to speak, the world’s “foundation” and “pillar”).
The end of Mishneh Torah highlights the opposite. The concluding phrase, “as the waters cover the ocean bed,” depicts the world as being so filled with the knowledge of G‑d that it is covered and utterly overwhelmed by it.53 The reason for this is that this passage speaks of a higher level within the Name Havayah, a level which is known as Havayah dil’eila. This Name, alluded to at the very end of Mishneh Torah, relates to G‑d’s own Essence and Being, which utterly transcends any connection with created beings. That is to say: When one has concluded the study of the entire Torah, one arrives at a revelation of the Name Havayah in its true aspect, as being innately beyond the finitude of the created universe. At this level, it is not that one becomes aware of G‑d in relation to the creation of the world; on the contrary, the world becomes elevated to the level of Divinity — and this is the knowledge of G‑d at its purest.
This is the meaning of the phrase, “as the waters cover the ocean bed.” A level of Divinity that shares a connection with the finitude of the world allows room (so to speak) for the world’s sensation of independent existence (metzius). By contrast, the level of Elokus which transcends any connection with the finitude of the world causes the world to experience utter bittul, so that when confronted by a knowledge of G‑d it is virtually nullified out of existence. At this level there is no entire building whose foundation is Havayah; on the contrary, at this level the world is obscured by the knowledge of G‑d, and under its influence it is nullified out of existence. Nothing now exists but the knowledge of G‑d alone.
Sefer HaSichos 5748 [1988], Vol. I, p. 207
From the Conclusion of Rambam to the Beginning (iii)
Even after one has fully attained the level of knowing G‑d “as the waters cover the ocean bed,” this level is still limited to “the [full] extent of mortal potential.” It is therefore necessary to rise to a higher level in one’s knowledge of G‑d. This is why we begin anew from the beginning: “The foundation of all foundations and the pillar of all wisdom is to know that there exists a Prime Being.” With this we seek to upgrade our knowledge of G‑d.
Sefer HaSichos 5749 [1989], Vol. I, p. 220
From the Conclusion of Rambam to the Beginning (iv)
The conclusion of this work matches its opening: both deal with man’s obligation to know G‑d. The opening message is that “The foundation of all foundations and the pillar of all wisdom is to know that there exists a Prime Being.” The closing message heralds the day in which “The occupation of the entire world will be solely to know G‑d.”
Moreover, both the conclusion and the beginning speak of a particularly elevated level of knowledge — knowing the Name Havayah.54 The closing sentence of the work quotes the verse, “For the world will be filled with the knowledge of Havayah;” the initial letters of the first four words of the work (יסוד היסודות ועמוד החכמות) form the Name Havayah. (Furthermore, Rambam quotes as his prooftext, אנכי הוי אלקיך — “I am Havayah your G‑d.”)55
Sefer HaSichos 5748 [1988], Vol. I, p. 206
From the Conclusion of Rambam to the Beginning (v)
At the conclusion of his work Rambam states clearly that “The occupation of the entire world will be solely to know G‑d..., ‘as the waters cover the ocean bed.’” This means that for “the entire world,” and not only for the Jewish people, this knowledge of G‑d will constitute the entire point of its existence.56
Now, the Jewish people are called57 עם קרובו — “the people close to Him.” They have been endowed with a soul which is58 חלק אלו-ה ממעל ממש — “truly a part of G‑d above.” If we are speaking of the Jewish people, therefore, it stands to reason that the knowledge of G‑d constitutes the entire point of their existence. But how can this be said of “the entire world”?
The answer to this question is to be found at the very beginning of this work: “The foundation of all foundations and the pillar of all wisdom is to know that there exists a Prime Being, and He brings into existence every existing thing; and all things that exist in the heavens and earth and between them exist only by virtue of His true existence.” The tense, too, is significant: ממציא כל נמצא — “He brings into existence every existing thing”; i.e., at present, at every single moment. Hence, every created entity really exists only by virtue of כח הפועל בנפעל — “the activating force of the Creator that is continuously present in each created being,”773 constantly bringing it into existence and endowing it with life.
In future time, the truth will become manifest — that “all things that exist in the heavens and earth... exist only by virtue of His true existence.” The material aspect of the world (which includes all of mankind) will therefore not be perceived as having an independent existence of its own. All that will be seen is the knowledge of G‑d — “His true existence.”
Likkutei Sichos, Vol XXVII, p. 247
