Two levels of knowledge of G‑d; An appreciation of Him as He descends within the context of worldly existence and an appreciation of “the truth of His being,” those levels which transcend our existence. The resolution of the apparent contradiction implied by the second level; how complete bittul enables us to understand what, by nature, transcends understanding.

The Rambam concludes the Mishneh Torah with the following description of the Messianic age: “In that era, there will be neither famine, nor war... for good will flow in abundance... The occupation of the entire world will be solely to know G‑d. Therefore, the Jews will be great sages and know hidden matters, attaining the knowledge of their Creator to the [full extent of] human potential as it is written, ‘For the world will be filled with the knowledge of G‑d as the waters cover up the ocean bed.’ ”

By bringing the conclusion of the verse, the Rambam implies that just as the waters cover up the ocean bed to the extent that an observer perceives only water, so, too, the waters of knowledge will encompass all existence to the extent that it will be “the knowledge of G‑d” — and not the particular existence of every creation — which will be perceived.

Significantly, in Hilchos Teshuvah (9:2), the Rambam also describes the Messianic age, quoting the same prooftext. He states, “In that era, knowledge, wisdom, and truth will be abundant as it states, ‘For the world will be filled with the knowledge of G‑d,’ ” omitting the final clause of the verse.

The Rambam’s reference to the quote is appropriate to the context in which it is mentioned. Hilchos Teshuvah deals with a person who requires the influence of Teshuvah, i.e., he is still in the midst of his efforts to serve G‑d and the potential for undesirable influences still exists. Teshuvah can bring him to a state where the totality of his being is permeated by the knowledge of G‑d. It does not, however, lift the person to the level where his entire being and surrounding environment become totally nullified (which would prevent the possibility of undesirable influences from arising).

In contrast, at the conclusion of the entire Mishneh Torah, where the Rambam describes the Messianic age, the knowledge of G‑d will encompass the totality of existence to the extent that the world will lose its individual identity.

The Rambam’s use of the above quote, however, provokes a question: Not only do the waters cover up the ocean bed to the extent that it cannot be seen, the ocean bed has no identity other than serving as the receptacle for ocean. Metaphorically, this implies that the earth’s identity becomes totally nullified and submerged beneath “the waters of knowledge.”

This appears inappropriate for the conclusion of the Rambam’s text. The Mishneh Torah emphasizes the effect the Torah’s halachos have in the world. The fullest expression of this potential will come in the Messianic age when we will be able to carry out the Torah and mitzvos in a complete manner. Thus, seemingly the Rambam should complete his text by describing the state of fulfillment to which the Torah’s halachos can bring the world1 and not the nullification of the world’s existence.2

This question can be reinforced by appreciating the Rambam’s emphasis on “the knowledge of G‑d.” This concept is so fundamental to that text that the Rambam places it at the conclusion of the Mishneh Torah — as mentioned above — and at its very beginning, stating: The foundation of all foundations and the pillar of all wisdom is to know that there is a Primary Being.

Significantly, the Rambam chose to use the word “know” in the above expression instead of the word, “believe.” The Abarbanel explains that it would be impossible to consider that belief in G‑d is the first of His mitzvos. If we do not believe in Him, there is no sense of serving Him through the fulfillment of mitzvos. Nevertheless, this explanation is not sufficient, because it is possible — as the Abarbanel continues to explain — to say that “the mitzvah is to believe that the G‑d which we knew to exist is the first and most complete of all entities.” Furthermore, why didn’t the Rambam define the mitzvah as including both activities, knowledge and faith?

The explanation of the above depends of the contrast between faith and knowledge. Knowledge comes about through a person’s intellectual development. Faith, in contrast, has its source in the revelation of the object in which we believe. Accordingly, knowledge implies a limitation and constriction of the object which is known according to the limits of man, the knower. Faith, on the other hand, relates to the object as it is, beyond the limits of our intellect. Indeed, the revelation of our potential for faith nullifies our intellectual faculties.3

Since the Torah’s mitzvos and halachos are intended to bring man to a state of fulfillment, therefore, the mitzvah requires knowledge of G‑d (which brings man’s intellectual faculties to their ultimate fulfillment) and not belief. Accordingly, it would seem proper that the conclusion of the Mishneh Torah should quote only the first portion of the verse, “And the earth will be filled with the knowledge of G‑d,” which emphasizes the ultimate state of knowledge, and omit the conclusion of the verse, “as the waters cover up the ocean bed,” which imply the nullification of man and the world at large in the presence of a revelation that is too great to be conceived of with the mind and can only be tapped through the potential of faith.

There is another difficulty raised by the Rambam’s use of this prooftext. The final halachah mentioned two concepts: the situation of the world at large — “The occupation of the entire world will be solely to know G‑d” — and that of the Jews — “The Jews will be great sages...” The prooftext only mentions the situation of the world at large without referring to that of the Jewish people.

The verse quoted by the Rambam as a prooftext — “For the world will be filled with the knowledge of G‑d as the waters cover up the ocean bed” — is itself problematic.

a) “Filled” and “cover up” are not synonymous terms. On the contrary, “filled” implies a limitation, the waters being limited by the size of the container they fill. In contrast, “cover up” refers to a deluge of water which surpasses the limits of the container to the extent that it becomes covered by them. If so, why is the manner in which the knowledge of G‑d fills the world compared to the way the water “covers up” the ocean bed.

b) The subject of the first clause is “the world” and a passive verb is used, it will be filled with knowledge of G‑d. In contrast, the subject of the second clause is “the waters” and the verb is active. “The waters” perform an activity, “covering up” the ocean bed.

c) The use of the Hebrew term yam to refer to the ocean bed is somewhat problematic since it is generally used to refer to the ocean itself.

d) The Rambam quotes the word “for.” In its original source, this word’s purpose is obvious. The preceding phrase states that the animals of prey will “no longer damage or destroy” and the phrase quoted above provides the reason, “for the earth will be filled with the knowledge of G‑d...” The Rambam, however, does not quote the phrase concerning the animals. Hence, it is difficult to understand why he also quotes the word “for.”

The above difficulties can be resolved on the basis of several fundamental premises. The Rambam’s goal in composing the Mishneh Torah was to teach halachah which, in turn, is intended to establish the identity of the world according to the will of G‑d as revealed in the Torah. This is accomplished primarily through the knowledge of Torah which serves as “the foundation of all foundations and the pillar of all knowledge” for man’s behavior in the world.

The ultimate fulfillment of this purpose will come in the Messianic age when “the world will be filled with the knowledge of G‑d.” At that time, the ultimate intent of creation will be achieved through the revelation of G‑dliness throughout the world. This represents a fusion of two extremes, the highest peaks of spirituality being joined to the ultimate of material existence, “making a dwelling for G‑d in the lower worlds.”

This implies that G‑dliness must be revealed within the context of our material existence. Thus, it is necessary for man to “know G‑d,” to comprehend Him with our limited human intellects. [This goal cannot be achieved by faith. As explained above, faith does not recognize the limits of human intellect. Indeed, it negates and nullifies the intellect.]

Nevertheless, this is not sufficient, (in addition to the levels of G‑dliness that relate to the world and therefore, can be grasped by human intellect), there must also be a revelation of those aspects of G‑dliness that transcend our world and our understanding. In G‑d’s “dwelling,” the essence of G‑dliness should be revealed. Furthermore, that revelation must come in a manner which does not nullify the existence of the world, but rather permeates through and elevates it.

The question, however, can be raised: How can the levels of G‑dliness which transcend the world (including even G‑d’s essence) by revealed within the limits of the world’s existence?

The resolution to this question is implied the Rambam’s statements at the beginning of the Mishneh Torah: The foundation of all foundations and the pillar of all wisdom is to know that there is a Primary Being who brought into being all existence. All the beings of the heavens, the earth, and what is between them came into existence only from the truth of His being.

The phrasing of this halachah is problematic:

a) After it states: that the “Primary Being ‘brought into being all existence,”‘ it is apparently unnecessary to state that “all the beings... came into existence only from the truth of His being.”

b) What does the word “only” intend to exclude?

c) Why doesn’t the Rambam remain consistent in the terms he uses? In the first clause, he refers to “a Primary Being” and in the second clause, he mentions “the truth of His being.”

These difficulties can be resolved in the light of the two levels of awareness of G‑d mentioned above. The first clause which describes “A Primary Being who brought into being all existence” recognizes our framework of existence as an entity in its own right (albeit dependent on the “Primary Being” who brought it into being). The second clause, in contrast, appreciates the totality of existence as nothing more — hence, the exclusion referred to above — than an expression of “the truth of His being.” The world, as it is for itself, could not exist and it does exist only for the revelation of G‑dliness.

These two clauses also reflect two different levels of G‑dliness. The first level refers to that level of G‑dliness which descends to the point where it becomes “a Primary Being.” This term implies that there is a connection to other entities which exist.4 This represents the level of G‑dliness which relates to worldly existence and thus, brings about bittul within the context of that existence.

The second level, “the truth of His being,” refers — as the name implies — to a level of G‑dliness which transcends the realm of worldly existence. Nevertheless, the Rambam teaches us that even this level of G‑dliness can be “known” by man. It need not nullify his existence. On the contrary, it can permeate through and elevate him.

As long as the person who knows possesses an individual identity, he can perceive only those subjects which are confined within his framework of existence. Anything which transcends his framework of existence cannot be known (although he can relate to it through the quality of faith) for his framework of existence is totally nullified in relation to that level. When, however, the knower reaches a level of complete bittul, when he is not conscious of his individual self, and he appreciates his existence as only an expression of “the truth of His being,” it is possible for him to know those aspects of G‑dliness which transcend our worldly existence. Even though a limited human being is not fit to appreciate such levels, since his existence stems “from the truth of His being,” this awareness can permeate through his intellect without nullifying it.

The concept of these two levels of awareness allows us to resolve the difficulties mentioned above regarding the conclusion of the Mishneh Torah. Were the verse to say “as the ocean bed is covered by the waters” — a structure parallel to the initial phrase, “the world will be filled...” — that would imply that the existence of the ocean bed is of consequence, however, it is covered. It is not “filled” which parallels “knowledge,” but “covered,” i.e., nullified, as faith nullifies our intellectual faculties.

By saying, “as the waters cover up the ocean bed,” the emphasis is placed on “the waters” and the sea exists only as a place where these waters rest. This allows the potential for “the waters” — which would normally nullify the existence of “the ocean bed” — to “fill it,” to permeate through it; [i.e., because one is characterized by an approach of bittul, it is possible to grasp intellectually those concepts which transcend — and should bring about the nullification of — intellect.]

There is an even deeper concept implied by the above verse. The ocean bed — as any container — generally shapes the water it contains. Similarly, human intellect shapes and colors the subjects it comprehends. Water flows freely without being limited to a particular shape (unless the limitation is imposed upon it by the container). This refers to knowledge as it exists above the confines placed upon it by our human thinking processes. When a person is characterized by bittul, this free-flowing intellect can permeate through — without nullifying — our human thinking processes.

Based on the above, we can appreciate the connection between the beginning of the Mishneh Torah and its conclusion. Both emphasize how the levels which are above intellect permeate through the level of intellect as well. In the beginning of the Mishneh Torah, the Rambam mentions how we can “know” the “truth of His being” [because our own existence has its source in that level] and at the conclusion of the text, he emphasizes how “the waters cover up the ocean bed.” Since, however, the ocean bed has no existence of its own, the waters’ presence strengthens, rather than nullifies its existence.

On this basis, we can resolve the difficulty mentioned at the outset: In this instance, the expression “as the waters cover up the ocean bed” does not represent the nullification of our framework of reference, but rather the most complete expression of its existence which is possible. On one hand, it expresses the most complete bittul, the total loss of individual existence. Nevertheless, simultaneously, it represents the ultimate of existence, the expression of “the truth of His being” within the context of our existence.

The above refers to the world at large. The Jewish people will experience an even greater revelation: “The Jews will be great sages and know hidden matters, attaining the knowledge of their Creator [to the full extent] of human potential.” The entire world exists only within the context of creation. Accordingly, their knowledge of G‑d is possible only through bittul, the awareness that they “came into existence only from the truth of His being.” Thus, though ultimately this revelation permeates the context of worldly existence as above, it stems, not from the creations as they exist within their own individual existence, but rather from “the waters” which “cover up the ocean bed.”

In contrast, the Jews’ existence transcends the set of creation, “Israel arose in [G‑d’s] mind],” preceding the creation of the world. A Jew is “truly a part of G‑d.” “Israel and the Holy One, blessed be He, are one.” Accordingly, a Jew shares an intrinsic appreciation of “the truth of His being.” This is not a concept which is foreign to him that he can absorb, but rather the truth of his own personal existence.5

This is intimated by the expression “[to the full extent] of human potential.” The Hebrew for man Adam applies only to the Jews as our Sages declared, “You are called man.” It is related to the word Adamah which means “resemble,” “I will resemble the One above.”

In this context, we can understand why the Rambam concludes his text with a prooftext referring to the level of the world at large and not that of the Jews. The Mishneh Torah reveals the power of the halachos of the Torah to elevate the world. Therefore, it concludes with a verse which reveals the effect of that service. It does not conclude with the level which the Jews will attain since that is related to the reward received for the mitzvos and not the mitzvos themselves. Nevertheless, the Jews’ service throughout the world will also reveal the essential connection with G‑d which they, themselves, possess.

In this context, we can appreciate why the Rambam also quotes the word “for.” The Jews’ essential appreciation of G‑dliness will surface “for” — because — “the world will be filled with the knowledge of G‑d...” Since the Jews will have brought the world to this level of awareness, as a reward, they “will be great sages and know hidden matters...”6

{Our Sages explain that the revelation we receive are “measure for measure.” Thus, may our efforts in spreading the knowledge of G‑dliness throughout the world herald the coming of the era when “the world will be filled with the knowledge of G‑d as the waters cover up the ocean bed.”}