Why Does the Rambam Negate all the Moshiach Miracles? Part 2

So the Rambam in B the last chapter of Rambam's he begins don't think that in the days of Msiah anything from the natural world order is going to be nullified or obliterated and there's going to be revolutions and innovations in the work of creation. No even in the days of Messiah the world is going to follow the natural order of things. Then he asks the question. It says in Yesh clearly Yeshu Alfa 11 that after Mashiach comes the wolf is going to live with the lamb. And the Raam says it's a metaphor. It's a parable that the wolves and the lambs within human civilization are going to live together, dwell together in peace. Anti-semitism will seize. He says the wicked people from the idolatras will make peace. There will be security in the world. the Jewish people will be able to live in safety even with people who were oppressive in the past. And then the Rambam says all of these similar statements about the theme of Msiah Mashiach are all metaphors and when Msiah comes in the days of Mashiach we will become aware of what exactly each metaphor and parable was intimating. And then the Ra continues And our sages said there's no difference between this world and the days of Msiah. Only in one area is the subjugation of the kingdoms. Meaning that the Jewish people at last will be completely liberated and emancipated living in freedom and security in their own homeland. This is the opening two of B and the continuation on this theme which we learned in the previous Shir why the Rambam negates the Msiah miracles part one which it would be appropriate for you to review and be before you do this one or after you do this one because it's a full picture. Last week we began learning the the talk the sh of the lab on this presented in the month of Nissiml 1973 printed in volume 27 because has the deal with a major theme of this discussion and later in the we learned last time in the first year all of the questions that the asked on this raam and we learned it at length in many details. Today we're going to go to the last question and then to the answer. What were the major questions and this is going to be a very brief summation. The major questions is how can the Ramba unequivocally stay when Msiah comes nature will retain its strict order just like it does today before the coming of Msiah when there's a clear statements of our sages that apparently contradict us clearly derives from the Mashiach comes all barren trees are going to produce fruits It's the end of the son of Abas in the name of Ra. All the barren fruits in are going to produce fruits. And he brings the PK from Yel the prophet Yoyel to prove it. So you could answer it's also a metaphor. It's also a metaphor. It doesn't mean literally barren barren trees will give fruits. It's all a metaphor as the Reb suggests what this metaphor may mean. But it's very difficult to say this because if you read the read the context is within a discussion of many things that are going to happen when Msiah comes which are all concrete physical earthly not just metaphors for various events that will transpire not in the physical practical sense. He brought another answer from the Radvas. The Radvas answers the question of the on how come said there won't be any miracles. The says again says I'm going to eliminate all the wild beasts from the land. So the says there's a difference between and the diaspora in outside of Islam is of course right no miracles in over there there's going to be a special exception from the land there won't be any wild animals but everywhere else there will be and therefore the says outside of all the prophecies about peace between the wolf and the lamb are only a metaphor Now after different questions the rebba asks different questions ultimately it's very difficult to explain the raom this way because doesn't make a distinction between and he doesn't say what I'm saying is only outside of Israel in fact to the contrary if indeed miracles will abound when msiah comes and the nature will be changed it's a contradiction to what the rabb is saying is saying but If there's a zip code, a region in the land, a region in the world, in the planet, Middle East where nature is being altered, that is quite an alteration of minam. So obviously the Rambam does not embrace this view. Furthermore, the Rambam himself stated in chapter 11 that Rabaka and all the sages of his generation truly and earnestly accepted Benva as Messiah to the point that they went to war against Rome because of Bara believing his mash and from this Dam proved he doesn't say it was a mistake. He proves from this that Mashiah doesn't have to make miracles and that the natural order of things will continue after Mashiah and that's why they did not have to authenticate through miracles. This was in there were no miracles. He then brought another explanation of explains that when the Rambam says the world will follow its natural order, he means its pristine natural order. The way nature was established in the beginning of creation, before the corruption of mankind, before sins, before transgressions and thus the world will be restored to its original innate intrinsic nature, the way it was supposed to be in an ideal sense in the beginning of creation before the various sins, the sins of the tree of knowledge subsequently. So therefore barren trees will give fruits, wild animals will be eliminated because that's how it was in the beginning of the creation. Here again after various discussions and questions it would be very difficult to explain this in the Rambam because from the Rambam you see clearly his point is that the world is going to follow the trajectory of nature to say that it's going to go back to the way it was before the in other words contrary to the way the world is running for thousands of years that is quite in other words let's say if after a few days of creation, nature changed and wild beasts began to be wild and undomemesticated and devour and and chase their prey and barren trees became barren and infertile. Let's say it happened only a few days after creation. But it's been like this for thousands of years, 5,781 years. So this is this is the to say that this is going to change and the whole world is going to run contrary to this is quite bit. It's the obliteration of which brings us to another two questions on the Rambam raised by the Mishna inv the Mishna is one of the greatest commentators on the Mishna of the Ra. His name was Ra Mosher Aram Bon Rabbi Aram Baton. Ra Mosha family came from Spain. He lived in Saloni Saloni Greece. That's where my father-in-law his family comes from. And he was one of the greatest primik authorities and rabbitic sages of salon in the 16th century. He was a contemporary of the boss. Rabbi Ko the author of the lived invas. He lived in Greece. Contemporary of the he passed away passed away in 1588 just around a decade a little more than a decade after the bio. The Bif Ko um named his commentary on the Rambam KF Mishna. Very interesting namef Mishna because the Rambam is safer is called Mishna. Ysef and the KF Mishna was written by Rabbi Ysef Caro. He offers the Mishna a double portion of money for theatim when they came to get the grain. So he called his commentary on the Rambamf Mishna. It's like a double portion of money. So the Mishna called his commentary Mishna the bread for the Mishna. Okay. So his commentary is one of the classic commentator. It's printed in most editions of the Ramba from the 16th century. So you have Mishna from the B and Misha from Rabbaton in Hilk's the Mishna asks two astounding and very powerful questions it would seem on the Rambam. Question number one is to have in one book a book of an internal contradiction is very problematic because you have to be consistent. You can follow this view or that view but you can't follow two opposite views in a book of what's going on. The Gmorra says a huge argument between two people in the name of the name of says that all the prophecies that you'll read about in about what the world is going to be in the future it's talking about Msiah. Then there's a state stage called Haba that nobody knows about says no no no no no the prophecies are about Msiah is only it's just Jews will finally be able to let out a sigh of relief and they'll be able to breathe freely. Nobody will be choking them. There won't be that's it clearly quote and that's the basis of his view that there won't be any changes in nature. The wolf will live with the lamb is not a change in nature. It basically means nobody will be choking the Jewish people malis will be gone. He clearly says so. But the same Rambam inv quotes the view of the name of he says clearly says these two views are at odds with each other quotes one view and suddenly wins what's going on as question the Question continues. There's a mission in Shabas Rabz holds. You're allowed to walk out on Shabas with your sword. You're allowed to walk out on Shabas with your spear. It's ornaments. It's jewelry. The say you're not allowed. And if you do and you did not know it was forbidden or you forgot it was Shabas, you're to bring a carbon says what? It's like walking out with your shirt or your jacket or your or your hat or your glasses. You're not it's ornaments. It's part of garments. It's decor decorative. Say it's disgraceful. Take a look. The tells us they're going to beat their swords into plowshares. They're going to beat their spears into prune hooks. when we were in camp. So, uh when after war, three days of screaming and plays and scavengers and skits and and grand sings and Leb and Fre finally when the judges would come out to announce the winners. So, there was a song that they sang in camp after this intense. They wanted to make sure that the teams and the generals and the staff members are still at peace with each other. Whoever wins sing this song. A nation won't lift up a sword to its other nation and they won't learn to they will learn not to battle anymore, not to combat. says the if swords are ornaments and bows are ornaments and spears are ornaments Mishna goes through another few weapons over there it wouldn't have been nullified when Msiah comes why beat it into plow shears why somebody's wearing a woman's wearing a bracelet or a ring or a necklace you're going to beat it into plow shears of course she's a lot of weird on chabas it's part of decorative garments people wear on chabas it's fine what do we see from here the garra explains that the hold that when Msiah comes they say clearly there won't be any more weapons and therefore if you go out with a sword today on Shabas because this is gana it's not a decorative garment and that's why it's going to be nullified when Msiah comes the Gmorra says on the other hand at least according to one opinion actually he holds like he argues with he says the only difference will Malis and therefore they will not nullify the weapons when Msiah comes and therefore it's considered an ornament. It's not considered a disgrace. It's not going to be obliterated. It's always going to be there and therefore you wear it on chabas. If you go out with a sword on Shabas in other words according to the Gmorrah they hold not like it's going to be nullified when Mashiah comes in Shabas not like we're now middle of the on this and now he begins the question but he doesn't he begins the answer but this was a good slip because the question is only introduc the answer is only introduced after one more major question and what's the big the biggest question sif test take a look inside again open up your source sheets go to the yeshiva.net net t h e s h i va.net. You can type in Rambam um the Rambam Messiah why the Rambam negates the miracles of Messiah part two and you'll see source sheets and you can open the source sheets again above the video below the video so you could follow inside. In this text, we are on page 12. If test the second column, the second to the last paragraph, the explanation and all of this suggests. One more major question. This is probably the biggest question. You know, for the good, you wait till the end for the real. This is probably the biggest question. One second. one of the 13 principles of faith articulated by the innas Sanhedrin. The Rambam is introduction to the 11th chapter of Sanhedrin. The Rambam formulates the 13 basic principles of faith later articulated in the 13s and one of these principles of faith is there's going to be the resurrection of the dead. Not only that, the Rambam himself states invnote 61. Somebody who denies the resurrection does not have the Mishna says this in Sanhedrin 11 somebody who denies the quotes it in this quotes take a look at the words There's no Jewish religion and there's no connection to the Jewish religion if you don't believe in. Wow, big words. How can the Rambam come and tell me here that in the days of Msiah everything will follow the regular trajectory of nature coming really the dead being resurrected coming up from the cemeteries alive and well this is this is quite a of Let's explain. There is an argument between the and other about the future system. You have the opinion of the Ramb and they say formul that basically is synonymous with what callum and that's the ultimate ultimate ultimate reward. So there's going to be the days of Msiah and then there's another stage called which is the ultimate reward with eternal life souls and bodies. The Rambam disagrees with this. The Rambam holds is not the ultimate. The ultimate is inaden souls without bodies. The Rambam holds the ultimate reward is going to be for their sham without gamm is not the ultimate destination. The ultimate reward. It's a stage of Msiah's coming. Msiah will come. There will be and afterwards people will ultimately pass away. And the ultimate reward mahaba is not in this world according to the raam unlike the ram and other according to the raam mahaba is not in this world according to the ram the ultimate is in this world that's the ultimate destination so you could say is a whole different entity but according to the ram it's clear he says this he explains this as you could see in footnote 63 inva in perishay sanhedrin He as he a letter dedicated to he who explains this at length because by the way there were those who questioned of the believed in you see here in he speaks about mashia he doesn't mention everything that's going to happen it's going to be everything normal doesn't mention in doesn't mention but the truth is in he says clearly if you deny why doesn't he mention because Mishna is a safer of it's a safer of it's a separate discussion I'm just mentioning this to bring out that according to the what's part of the days of Msiah and after that ultimately people are going to pass away and they're going to go to Mhaba the spiritual world and that's where there's going to be the ultimate reward if so how can the Rambam say in the days of Msiah that nature won't be transformed when you're going to have the resurrection of the dead. This is a huge question. So, let's forget about all let's not forget but in addition to all the sources we spoke about the all the problems the raises the paradoxes in Rambam. But here's the biggest issue. That's part of Mashiach because it's not it's then we die and then you go to that's the ultimate how could you say there's no B what do we do with this comes the says we have to say according to There's two separate inim two separate themes and they will transpire in two separate times. the would hold there's two completely separate things in Mashiach. There is the theme of Mashiach's coming and the era of Mashiach's coming which according to defines the coming of Msiah. Then there is a second theme and a second era which will be an addition and will happen after the era of the beginning of the days of Mashiach. There's going to be new things, new behaviors, new realities, new phenomena that Hashem is going to do during that second era. And they will include changes including change of nature, including but that's going to be a later stage in the days of Msiah themselves. What does all this mean? What does this mean? So now there's going to be twoim explaining this and then we're going to come back to see how now everything will fit in to a perfect puzzle from the Rambam's perspective. So let let's see because we still have to explain what this means. This is just the the point. This explains a very serious question makes a blanket in the beginning of pericid. Don't imagine in your heart that when Msiah comes anything of nature is going to change. Can you prove it? How do you make such a statement which runs contrary to so many apparent verses and my kazal as we explained that himself says it says the wolf will live with the lamb and it's a metaphor. Why don't you bring any proof? So you'll say well you have to prove that there's going to be miracles. You have to prove he doesn't have to prove there won't be miracles. You want to prove that there's going to be miracles. You prove it. One second. The previous chapter peric the rabb said mashia doesn't have to show any miracles doesn't have to resurrect dead doesn't have to change anything in the world doesn't even have to predict the future he doesn't even have to behave like a prophet that's what the says let's read this is For who are don't think says in the previous chapter And Messiah has to perform wonders and miracles, change things in the world or resurrect the dead or anything similar to that. It's not true. The Rambam says it's simply not true. How do I know? Raaka was a great sage from the sages of the Mishna. He was one of the supporters of Ben Kuza the king. He used to say that he is Malik Mashiach. He and all the sages of his generation considered Ben Ka Shiman Ben Kuza known as Bara as Malik Mashiach until he was killed. Ben Ka was killed as a result of sins. Once he was killed they realized that he was not Msiah. Ask why didn't they ask from him a wonder and a miracle? How can you maintain a belief that he's Msiah when Bara did not show one miracle and they never demanded from him to show a miracle? Now I know some of you who learned the Gammorian and Sanhedrin are wondering how can the Rambam say such a thing. A whole story in Gammor and Sanhedrin they wanted a miracle from him. This is treated at length in the footnotes what the Rambam did with that Gmorrah. I hope I hope we'll be able to get there but that's a that's a separate sug. But let's now focus on the words of the Rambam. So the Rambam proves from here how could there be a all the sages of the generation hold on to this faith that Ben is Mashiach and he's going to redeem the Jewish people from the Roman oppression and he's going to build a bikush and he's going to gather the scattered ones of the Jewish people and he's going to store restore the world back to the way the world is supposed to be in the times of Mashiah as Ram discusses in chapter 11 the key is missing Mashiah had to make a miracle So the Rambam gives proof that and the sages didn't demand it from this means it's not part of the criteria. I mean if he makes miracles we have nothing against him if he makes a miracle but it's not part of the criteria of Mashia. It's not part of the litmus test. He doesn't not part of the exam doesn't have to go through those things and after this explains what Mashiach needs to go through. The Rambam says at the end, this is what we learned in the first shir on Alf. You remember what is Mashia? The Rambam's view part one and part two. It's important to remember that the Rambam says in Peric Alf that if you're going to have a Melik based and he's immersed in and mitzvah and he compels all the Jews to follow and he fights the wars of God, he is assumed to be Msiah. If he's successful and he triumphs the nation over the nations and he builds the B mikdash and he gathers the Jewish people, he is certainly Mashiach. If he's not successful till this point, he's almost successful but at some point he's not successful. It doesn't work, he doesn't win or he gets killed. The Rambam says we know that he's a fine kosher king of Bvit who died who was killed as the ram says and ultimately it didn't turn out to be Mashiach. That's what the Raom says and then he says and then Mashiach will fix the whole world and the whole world will start serving Hashem. Everybody will serve one God as he explains at length. No mention that Messiah is a Na'vi. No mention that Mashiach will make any miracles because the rabb says he doesn't have to. And that's why indeed the ben dream didn't materialize because he was killed as a result of sins. But before he was killed, they really believed he was Mashiach and they never asked him to make a miracle because this is not part of the criteria. This is the Rambam's proof. Mashiah doesn't have to make miracles. Why in pericute B does he not give any proof that there won't be any miracles in nature? Forget about Mashiach himself that nature will not be altered. He doesn't bring any proof of that. the way he does in the previous chapter when he maintains that Mashia doesn't have to make miracles. Now it's going to become very clear. And I'm going to explain for [Music] Zooie. Okay. The two deal with separate themes. But what we're now learning is separate themes but not separate at all. One continuum of which we learned in the previous not the last year the previous ones and you should learn it. The Rambam speaks about Msiah himself what he is going to accomplish and achieve what he's going to introduce in the world. What is he going to accomplish? That's how he started off. You remember how he started off started off that Mashiach is going to stand up and restore the sovereignty the kingdom of David to its original glory. He'll build a B mikdash. He'll bring in all the Jewish people and all the laws of are going to be restored to the way they were. You're going to do all the he'll have all the mitzvah. If you don't believe in him, you're denying not just the but also he brings all the he brings about bum. Bum speaks about David. Bum speaks about Msiah. Then he says don't think Mashiah is going to make miracles etc. Like we just learned a few minutes ago. That's pedic alf pedic he shifts he starts off don't think that the world is going to change when msiah comes right that there's going to be he's not talking about and what he's going to introduce and how he's going to emerge and how he's going to come and how we're going to know it's him that's chapter 11 chapter 12 is about what the world is going to look like read through perbez we did it in last Here he speaks about nature won't change. The wolf will live with the lamb as a metaphor. The only difference will be then he speaks about speaks about and then at the end he says that the Jews craved Mashiach not to rule over the world but that they should be able to be completely immersed in divine wisdom. There won't be hunger. There won't be war. There won't be jealousy. There won't be competitiveness. The whole universe, the whole world, the whole planet will be emerged in divine awareness. Divine consciousness will pervey the psyche and the reality of every single person, every single creature. So it's two separate chapters. True. One about Msiah, one about the state of the union. Not the union, the state of the world. Also the state of the union MS. But the Reb says it's a continuum. Perkid B is not a separate subject. It's describing the world that results from the coming of Msiah. The Messiah that we described in Pikid Alf and what he's going to accomplish. So in Alf we were discussing him and what he's going to do in terms of his actions and his lineage and what his job is and what he has to do, what he doesn't have to do. Pericid B is describing what the world is going to look like as a result of Msiah's coming. So daam doesn't need to give me a new proof in pericid bay that the world is going to follow the natural order. The same proof that he gave in pedical that Mashiach doesn't have to do miracles is potent and relevant to prove that the world won't change its natural course of things during Msiah because is talking about the world that results from the coming of Msiah the world that Msiah is going to introduce the reality that Mashiach is going to bring to the table and one of those realities is that the world could follow its natural order. So the proof that he brought in pedicad holds true for pedic. Why? What does this mean? Why? So he explains if the definition of Messiah and the days of Messiah is changing nature. In other words, this is part of the mission statement of Messiah. This is the calling of Messiah. We want miracles. Messiah, we want miracles. We want you to change nature. In other words, this is part of the product. This is part of the package that Mashiach is going to be a time nature is going to change. If that's how you define it and therefore Mashiach makes miracles, the world is going to be filled with miracles. So then for sure Mashiach has to make miracles because this is the only way we can test him and find out that he's really Messiah. If this is what you have to do, how do I know that you are the person you claim to be? If you perform that which you claim to be able to perform. If you tell me that you're the greatest s if you're one of the greatest surgeons. Okay, let's see the product. If you tell me you're one of the greatest athletes, fine. You don't test an athlete through a surgery. You don't test a surgeon through a marathon or basketball. You say you're the greatest architect. Let's see the product. You're the greatest contractor. Let's You're the greatest composer. I'm not going to test a composer through a piece of art or an artist through a ballad through a song. How do you test a novi? The says how do you test the novi? He doesn't have to resurrect the dead. That's not his job. What does he have to do? He has to predict the future. If everything he said is true, then you know that he's a novi. Of course, there's a lot of other criteria for a novi. Says it can't just be somebody who predicts the future. He has to be somebody who's completely completely committed to Allah to etc. But why? Because that's the definition of noi. You have to look what's the definition of something. And by that definition, that's how the test is made. If the definition of Msiah or part of Mashiach's message, part of Mashiach's impact was to change the world order, then that would be his litmus test. But the bam believes and the proves to that's not true. Mashiah doesn't have to make miral not part of his contribution. It's not what we need him for. It's not what we want him for. It's not what the is promising. It's not his thing. What is his thing? We'll get to that in a moment. We'll get good question. We'll get to that in a moment. But that's not his thing. So why are you testing him in something that's not his thing? I'm going to start testing the neurosurgeon if he could what? If he could compose a symphony, if he can direct a symphony, if he could make blueprints for a mansion. I need you to make blueprints for the surgery and get this guy healthy. Why am I testing you in something that's not your thing? You're testing. Somebody wants to test in a day. You start testing him in. It's a separate test, a separate genre. So says, you're not not going to test Mashiah in miracles. It's not his thing. It's not what he has to do. It's not what we want from him. What do you test him in that which he has to accomplish? See if he's accomplishing that. If that's the case, so now we understand that the world around him is talking about a pettic base is the world of Msiah. That's not connected to miracles. If it would be connected to miracles, then you would have to test Msiah with this. But because the definition of Mashiah is no miracles. So the world that he introduces is not a world of miracles. It's a world of tea. So clearly when they didn't ask from for miracles this proof is also good for pedic that the coming of Msiah does not necessarily demand in any form or fashion any bit of nature. But now let's explain what this really means. This is all so to speak the the technical building blocks. Let's get to the nish of it. That's going to be will be Here we at to the to the and for this you have to realize that it's all a continuation to the previous our first series was we titled it the Rambam's what is Mashia the Rambam's view part one part two if you mastered that and you understood that Well, now you'll be able to appreciate this. If not, your havana now will be missing because pericid follows. What was the raam's infam deleted the fact that Mashia is going to be a prophet even though he says it is truly he's going to be a prophet close to not a mention here as it's the no what was the point? So you remember in the previous theb was mazbear that the raam here is telling us what msiach is from a perspective. The definition of msiach is that is real. Messiah is going to bring the world to a state where it's going to be revealed that is real. That's the vert. That's why he starts off his definition. Rambam's idea is what is Msiah? Msiah is telling us that is real gave the Jewish people and humanity through the Jewish people a blueprint for how to live a road map how to navigate the jungle of history. how to pave a road through the jungle of history and turn the world into a toy, a world that mirrors and reflects the divine blueprint. Like a contractor who builds a home based on the blueprint of the architect, we are the contractors. We are the contractors. Fascinating says that who's done an authentic judge who gives a realic verdict. He's a partner to God in creation. Why? You came to me. I'm a judge and I give a real den because you're rebuilding the world. God made a world. But the world allows for free choice. The world allows for corruption. The world allows for abuse. The world allows for bloodshed, violence. The world allows for trauma, toxicity. The world allows for depression. The world allows for divisiveness, for egotism, for pettiness, for insecurity, for narcissism. The world allows for a person to to raise to the rise to the greatest heights and sink to the deepest depths. God made an amazing world. But now you have the contractors. We're the contractors. The contractors fashion the world. We refashion the planet so that it reflects the blueprint. Which blueprint? The blueprint of Tyra. The blueprint of Hari. the completion of that blueprint in the real world. That's Msiah. To tell me that part of Msiah is change nature. It's very dramatic. We like the fireworks. We like the fanfare. We like the drama. But to make that the condition of Mashiach, you're missing the point. The whole point of Msiah is that is real in the real world, in the natural world, that this is what the world was created for. So they tell me now Mashiah has to split seas and resurrect the dead and make sure the sun rises from the west and lands and sets the east and having people fly like birds. You're missing the point. Not that there can't be miracles. If Hashem wants to make a miracle, he'll make a miracle. But to to say that's a definition of Mashiach, you're undermining the whole message of Mashiach. Mashiach is not a a beautiful amazing amazing show of God displaying his infinite powers. He could do whatever he wants. That's not the definition. Definition of Mashiach is the culmination of all of history for the last 5,000 years. It's all about the natural world. Mashiach's definition is to be able to effect that the world becomes the world it was meant to be. It's supposed to be that the Torah is a real blueprint to live the best life. To put it in very simple words, Msiach is here to be able to make sure that the world lives up to the vision of mitzvah that everything Hashem said in the how we should live the 613 mitzvah of for the Jewish people and the seven mitzvah for the non-Jewish world that world that reflects God's vision for the world. This is what mashik is going to accomplish. It began with David because he is the one who unified the Jewish people, created peace in Israel, started the build mikdash. So he's the first one. That's why Ram calls him the first Msiah. And then it's completed with the ultimate Mashia Mashia. That's why we explain the Ram is so busy comparing to Mashiach Mashia with why is that relevant in because that brings out what Msiah is. It's a new reality. It's going to be a great time and everything. There'll be free food and free tuition and no illness and all there won't be any crisis anymore and the world will follow miracles. There'll be amazing stuff. But the nikuda of Mashiach is that this world is the most amazing thing about Msiah. A world in its natural order. The world that God created with the limitations of nature. This is the world that the wanted bevel explains is the blueprint for it starts off the Rambam's opening words are the whole world everything comes the opening Raam the whole world is a reflection of his MS. Will that MS be realized? Will I be able to look at the world and see that MS? MS Hashem. See that a world is a reflection of its own truth which is God's truth. That's what is that's what was given to us. Mashiach is going to be the one to achieve that. So now to tell me that Mashia is going to have to resurrect the dead. Maybe he will. Maybe he won't. The says I'm not telling you not. This is not the litmus test from Mashia. What is prophecy? No, it doesn't have to predict the future. What is is that's the criteria like David is father and he influences all the Jews that every single Jew will live up according to will live according to will get rid of all the oppression and all the evil and all the negativity that deny denies and deprivives the world and humanity and civilization and the Jewish people from implementing this is Mashiach no miracles it's fine no miracles fine that's what could believe Ben is Msiah he was getting rid of the Roman oppression which was unbearable this is in 135 133 after the common era in other words 60 a little more than 60 years after the destruction of the second B mikdash they didn't ask for a miracle it didn't turn out with He was killed. The Jewish rebellion against Rome was cut down mercilessly, brutally till today we say in Benshing because of a memory of what happened after the revolt one of the celebrations of but they could believe Mashia without a miracle. Why doesn't give other criteria? Because the other criteria undermines the whole point. And then if Msiah is successful in all this, he builds a B mikdash. So we could now fulfill the vision of so many mitzvah you need a B mikdashm. He brings the Jews back to so we can live up to the ultimate destiny of the Jewish people. That's Msiah. That's it. That is Msiah. And then he'll fix the whole world. The whole world is going to be embraced. Well, Hashem, this is not anything against nature. On the contrary, the message of Mashiach is that nature is begging and yearning for a world of Msiah. And that's why the Rambam says when you don't believe in Mashiah, you're not just not believing in the you're denying. Why is that relevant here? So the Reb explained in the previous that we learned before this one because not just trying to make you a bigger that belongs in is trying to explain what Msiah is. Msiah is not just a denial of a prediction of a great prophet. Mashiach is the very the very realization of TA says Mashiach is going to come because what's Mashiach? Mashiach is that TA is real. That TA is authentic. That the vision of God for creation articulated in is a real vision that's going to happen. Not just the belief in is that Hashem commanded a mitzvah that Hashem told us to keep the Tyra that this commandment is actually something that's going to be realized m fully because this is the true destiny of reality. This is the purpose of reality. The purpose of reality is real and it's going to be realized from the world re from the word realized. And we explain this is why the Reb explains the question of why belief in Mashiah is one of the fundamental principles of Judaism wonders about this. Let's say Msiah won't come doesn't undermine big question I think the last day big question won't come there's opinion they're never going to come back they don't have to do they have to do God won't bring you back so you're from you're not why is it we explained in the previous shim because Msiah is basically that Titus MS thank Gu and is one thing means that the world becomes a world and therefore Mashiach doesn't begin where Mashiah comes. Msiah begins with every mitzvah a Jew does throughout history. Every mitzvah that is Msiah. It's changing that world of Msiah. Now that's why in this you see the reb has a footnote a which is the previous year we gave infam what isam's view part one and part two I hope it's clear what I'm saying I hope this is clear because this is to understand the Ramb. So now will now be clearly understood. The whole of the Rambik about what the world is going to look like by Msiah is basically the aftermath the result of the coming of Mashiach and what he's going to achieve discussed in pedal. So in pedicum described what is Msiach? The person is going to bring the perfection of mitzvah and hal into the world. The person is going to realize the ultimate vision that hal is going to become the blueprint that dictates and defines the design of the world. This is how we're going to live the Jewish people and it's going to affect the whole world as the Rambam says because everybody is part of oneness. Everybody is part of the vision of the vision of is that the world reflects the goodness, the kindness, the infinite light and the oneness of its creator comes B and says this is what Msiah has to do. Now let me tell you what the world is going to look like. And that's why in per the Ram says the Jews will be able to be free to learn Tyra to delve into wisdom. There won't be hunger. There won't be war. There won't be competitiveness. Hatred and divisiveness will be gone. The will be gone. The whole world will be immersed in divine awareness melt away in the ecstasy of infinite oneness. This is not a world that needs the change of nature. On the contrary, this is the statement that the world that Hashem created as is can become the world that he wanted to be. The world that is reflects the world that ought to be. That's Msiach by telling me that the heaven has to change, the earth has to change, trees have to change, nature has to change. God can make miracles whenever he wants. But that's not the definition of doesn't say in if Hashem makes miracles, then you should put on filling. If Hashem makes miracles, then you should live with God. If Hashem makes miracles, then you should love your fellow like yourself. Hashem makes miracles, then you should give charity. If Hashem makes miracles then you should be a carbon or you should celebrate Pes or you should have is in the world that God made. That's what M says. So the doesn't have to bring a new proof and petty kid Ba's not going to be miracles. This is definition of Messiah. So this is what the world is going to look like. So the Rambam says don't make it a don't make it an expect don't turn this into a vital component to understand Msiah you're missing the point and this world itself becomes a world and this is an inspiring idea because it tells us about what the real world is the natural world. TA is not real when there's miracles. TA is real in the real daily grind of a person's life. That's Msiah. Mashiah is realizing that the em is so my story that was a famous the grandson of kbadich married the granddaughter of the balatana the mitab's daughter married grandson of vitakadichv 1807 in Ukraine. It was Friday Pious NS the month of Civ. They tell a story that on the way to the Kupa was Friday. So the entrance to the Koopa was very narrow. Only one person could walk through the door and the holy Badich was walking with Alterba the Balatanya and only one could walk through the door. So the Badich asked the Alterba to go first. Alterb demanded the to go first and they had this, you know, little dispute, so to speak, who goes in first, you know, the they want to go to the and they're arguing, you know, who should go first. So the and he meant it, let's go through the wall. And said, "Let the door become wider." It's two perspectives. Let's go through the wall. We have walls. There's walls. Walls are only in your perception. Famous metaphor of the BMP and that all the walls are only from our vantage point. You look from the other vantage point. There's no walls. Let's go through the walls. Alterba says, "No, let the door become wider. This is similar to this idea. Alterba once said, I heard this from the Reb many many times and the Reb actually would always tell this to my father. Not always but very often. Alterba said, Mashiach and the gazett. The coming of Msiah is going to be reported in the newspapers. Gazettin in Russian is the newspapers. Now said this in the 1700s. So he says in the gazette, what did mean? It's going to be news. Yeah, of course it's going to be news. If Mashia is going to win all the wars, it's going to be news. What what was so the Rebi used to tell my father, my father was a newspaper man. He was a journalist for around 50 years, maybe a little more. For more than 50 years, he was a journalist. Many newspapers until he founded his own newspaper, Dalgal. So often when the labb would see him, he would say this with a smile said and that's the job of the newspaper. That's the job of we tell him you should be able to report that Msiah what is this it's a cute a cute joke I don't mean a joke it's a it's a some cute vert I think based on this we can understand it in a much deeper way the gazette what's a newspaper I'm talking about a real newspaper news that's fit to print I don't mean news that's fit to print in Gaza from kamas's perspective I mean news that's fit to print from the perspective of the real natural world. That's a newspaper, a news paper. It's a paper that gives you the news. He says the of Mashiach is not is saying that he's going to resurrect the dead necessarily. That's not the definition. Definition of Mashia is it's going to be a newspaper story. It's going to be as organic, as natural as the headlines in the time of exile. The headlines in the time of exile is as my father would tell me the rule of newspaper business is man dog bites man is not news. Man bites dog is news. So there's newspaper headlines that basically define what the world is. What's happening interesting stuff says Msiah is going to go into that newspaper. It's going to fit into the newspaper. It's going to be news that's organic because Mashiach's kesh is not to impose a new world order and say we're destroying the old world. We're going to make a new world and of course in this world there'll be faith. In this world will be tit. You're missing the point. You're divorcing Msiah from 5,000 years of history. You missed the point says there's a Msiah Miach one continuum. It's going to be absorbed and accepted and integrated into a newspaper story. How? That's the uniqueness of Msiah. He's going to show the world that is natural, that mitzvah are natural. They're intrinsic to the world. They're intrinsic to your psyche. They're embedded into your DNA. It's the most organic, holistic, healthy way of living. It's called living up to your potential, living up to your true nature. It's like a nutritionist who basically explains to you but based on your genes and based on your blood types these are superfoods these are horrible foods and these are new new foods par foods mashiach is not going to impose on the Jewish people in a way that it's alien to them he's going to reveal that this is it this is the healthiest way of living this is news mashia the gazette and it's going to be integrated as a regular news story because mashia is going show that this is the true calling and nature of reality. It's a divine world. If it's a divine world, the world that is will be able to live up and reflect the world that it was meant to be, the world that it was that it ought to be. Every person will be able to live with their own in inner infinite light, divine light, which is the essence of who you are, of who I am. And that's the blueprint of TA Valtman. I want to share with you what the Reb says in footnote 64. This gives a gishmach in the Rambam's language in pedicural. He says don't think Mashiach is going to do miracle. Don't think Mashiah has to do miracles and he's going to or and has to resurrect the dead or change the world. Why does he choose these examples? He has to resurrect the dead. The answer is because he's actually talking about things that's going to happen when Msiah comes like but it's a second step that's going to happen later in Mashiach and it's not the calling of Messiah himself as we will soon see what that means. We will soon see what that means. I just wanted to mention that another question he raises in 68. Why does the Rambam begin pedic B? Don't think that Mashiach is that there's going to be miracles when Mashiach comes if he already proved it in pedic. So obeys he could just say when Mashiach comes why does he say he says because he uses the word al not alas in pedic he says al in pedic he says al yala al why the changeh now we understand in pedicid al if he has to prove it from a place of das don't think mashia has to make miracles in pedic we already know that but he says the and the desire of the says about him higher than other so the tr is that everything in the world is going to change so the ram says no even that's not the it's not what you're looking for Alhale the Ram is coming to negate that too. It's a deep vortal das we already took care of al the emotional the okay now all the questions all the questions are now answered everything you base Now we'll understand very clearly the view of the about all the and all the what's going to happen comes forchech. Marshall, oh my now we'll understand everything. The Rambam has no problem with every statement in Tanakh and in Kazal that there going to be miracles when Mashiach comes. He just doesn't hold that that's the definition of Msiah's coming. Hashem will do various miracles at a later stage in Mashiach when he so wishes. And that's what the Nim are talking about. The barren fruits will prod baron trees will produce fruits. Yeah. It's not a marshall. It's yeah it's not a martial we'll do the undomemesticated beasts their nature will be transformed or they'll be eliminated not a mush other you'll find that doesn't say it's a mshel could be it's not a m so why does he say the wolf will live with the lamb is a marshall so let him say the wolf will live with the lamb just like later what's the What's the problem? This seems to undermine the whole is saying that even the agrees that there's going to be a later stage, a second kufin mashia's coming. It's just not essential to Mashia's coming. It's not part of the first stage of Mashia. It's not the definition of Mashia, but it can happen later. So just save it. Garvis is later just like said no no no. Where does it say? What does it say? Open up. What does say such a aer a branch a trunk will emerge from the stem of yeishi. A branch from his roots will blossom. The spirit of hashem will dwell on him. These are sukim that are dealing with Messiah himself. I know there's nothing to know these areim that are dealing with Messiah himself. Mashiach's coming and there it says vagarim. So if the Rambam holds that the wolf will live with the lamb is literal then you have a problem because these are talking about Msiah's coming Mashiach's emergence and it says clearly the wolf will live with the lamb which is undermining the whole idea the whole the whole foundation of the Mashiach doesn't have to make miracles and the world that's going to reflect Msiah's coming the world that Mashia is going to introduce is not a miraculous world it's a natural world it says the wolf will live with the lamb so they're says that's a metaphor. That's a metaphor. And all the other statements that are connected to Msiah's coming that seem miraculous are all metaphors. And we'll see what those metaphors mean. Now, the Reb says, "Why this metaphor does the Raom explain?" Just like all the other metaphors, he says, "Let's wait till Msiah comes." He could say here, too. The wolf will live with the lamb. It's a metaphor. When Mashiach comes, we'll figure out what it is. Why this one does the Rambam choose to explain and decipher? So the Reb says, I'll tell you why. He's not coming here to explain the metaphor. He's showing what Messiah is. This statement, the wolf will live with the lamb actually shows us what Messiah is. And that's why it says right after, you want to know who this Msiah is? He's going to be the one who will make sure the wolf will live with the lamb. What is that? That Jews will be able to sit and learn Tyra. That's what it means. That's what Mashiach is. This Marshall shows us the definition of Mashiach. He's going to create a world of peace in nature. in nature where the nations of the world will all embrace our oneness. We'll all embrace the truth that we come from one source that we're all connected with each other that we're responsible for each other that we ought to live a life of goodness and morality and ethics and compassion and kindness they won't oppress innocent vulnerable people so that the Jewish people will be able to immerse in and etc. the gur the wolf will make peace with the lamb. That's why he explains what this mushel means because this actually defines the calling of Messiah right when he comes not at a later stage. All the other all the other kazal that are not defining Msiah's coming into the world they're talking about prophecies of the future the Rambam says yeah they're all literal it's fine I have no problem with the I have no problem with I have no problem with any other at a later stage in Msiah in Mashia a later stage and we don't only mean later in time later in concept very important doesn't only mean later in time you'll See clearly it means later in concept as we'll soon see time is not so relevant here later in means it's not the definition of Msiah's coming it's a different it's a different it's a different in 74 he says an interesting says he should have said he says you know why now it's here because there will actually be miracles those that speak about miracles and they're talking about the of Messiah Mashiach himself and Mashiach coming the Mashiach that's a mshel because Mashiach doesn't have to bring with him any miracles and the miracles that the predicts with Mashiach's coming are are metaphors there's going to be miracles Elon is baron trees will bear fruits. Um uh wild beasts will not devour anybody anymore or they will be completely eliminated. I'm going to say if you'd gimmel by heart this also clarifies the difference of the gmor and the gummor says all the last lines invis all barren shre in are going to be loaded with fruits what does it indicate that it's not natural it's like a special miracle init this is talking about the first era of msiach Because according to the opinion not the Rambam's opinion there's going to be miracles in even in the beginning of like the says and that's why it says the fruits in will grow even on barren trees but it says they will be loaded with fruit sounding like it's not their natural state it's a unique exceptional miracle in Israel that's what the gmorrah holds in that's the opinion the kayan says All barren trees will produce fruits intimating that this is going to become the nature of the trees like he explained earlier in the and intimated it's going to be in the whole world not only in this is referring to the second era of Msiah where there will be changes in the natural order like there will be and therefore the nature of the barren trees themselves will be transformed into trees that produce fruits where the garing is talking about aesh that will be in the first kufa according to those opinions that hold that even in the first kufa there's going to be miracles Like the rivet which follows the garra the raom follows the raom also holds the barren fruits will barren trees will produce fruits at a second kuf a second error in the time of mashia according to this all the questions of the mishna from are answered beautifully everything is take a look you'll peace for [Music] move on. Now everything is answered that the only difference between now and Mashiach is in other words all of nature will be maintained. It's just that Jews will be free. This indeed is talking about the first era of Mashiach's coming. And this is the definition of Mashiach's coming. He doesn't have to perform miracles. The world doesn't have to change. This is not part of the conscription. Everything will be exactly as it was before. But the world itself will say, "Let's learn. Let's serve Hashem." The world itself will organically embrace the vision of Tyra. This does not necessitate barren trees to produce fruits. This does not necessitate the dead being resurrected. This does not necessitate anything that presently the laws of science, the laws of nature defy. Remember nature and science are progressing quite I should say miraculously soon. They want to double and triple the lifespan. And scientists are talking about eternal life from a scientific perspective. But nothing that has to defy the nature of what we can relate to and accomplish through our natural devices. There'll be world peace. Yeah. Because that's who people really are. That salame the divine image and every person will emerge. Mashiach is going to bring it out. The soul of the universe will come to the four. So ta will become the blueprint that defines reality. That's the first era quotes the second that argues with that all the prophecies are about not something else. That's the second era of Msiah in the days of Msiah. Just like there's going to be which agrees with. It's one of his own 13 principles of faith. When is that going to be a second era? You'll have also all these navas. According to this, we understand why the Rambam could say that if you go out with weapons on Shabas, your because the PK says they're going to beat their swords into plow shears, which is going to happen when Msiah comes. The Rambam believes in that. Ah, it's a miracle. They're going to take all the weapons and beat them into plow shears. The Rambam says, "Yeah, in a later era during Msiah's coming, it's all going to be destroyed. All weapons will be obliterated from the memory of the universe. And because at some point it's going to be obliterated. This means that it's not an ornament. It's not something to de to to brag about. It's not something to decorate you because if it would be decorative, then it should have remained for eternity. The fact that the says one day there's going to be no swords anymore. So this is not something to carry on Shabas as an ornament. Ah, you'll ask a question. Take a look in 76. What about the first era of Msiah? If there's going to be peace, so why are they going to have swords? So he says in the first era of Msiah, the says there won't be hunger. There won't be war. True, but it doesn't mean that weapons will be obliterated from the world because why won't there be hunger? Why won't there be war? Because the Raam says there will be so much goodness in the world. The delicacies will be so common. So therefore, there won't be hunger. You know, everybody will reveal their full potential and will be able to use the resources that God has given us on earth to their fullest without manipulation, without narcissism, without some governments being corrupt and selfish, without theft. The highest angels of human nature will take over. So therefore, in reality, there won't be hunger, there won't be war. But it's not that the nature of people will be changed. It's not that there won't be any weapons in the world. And he brings different sources from Tanakh where there was a concept that people played with weapons. You can also play with weapons even if there's no war. The obliteration of weapons that it's all going to be obliterated. That's already mish a different type of world. And that's the second kof of Msiah. The Reb says, I'm going to say it outside. This answers another big question. If you look in Gmorra in Islam, he brings a list of opinions of in the name of one of them is that the prophecies are about Msiah and which was the contradiction we spoke about is true. But he continues that also says that all the prophecies are talking about ballet. Sadikim are in a level that is completely beyond. Nobody can appreciate how high they are. And the Gmorra says argues with that because he holds that baluva are higher than sadikim. Where balichu stand sadikim can't stand. The garra brings both of these statements together. It seems like that they're connected that just like in the name of unhols just like holds that the are said about Msiah unlike who says the only difference is Mali is the same is true that the are said about Baluva but sadikim are higher here again we have a major problem the Rambam quotes inv that the are about Msiah but he also says that one is in again an inherent paradox in itself but according to this whole it's understood because who says that sadik greater than baluva is based on his opinion that even in the beginning of msiach there's going to be the obliteration of like the gammor says in even in the beginning of msiach there'll be a change of nature holds that the nuis that are set on Msiah are right away in the beginning of Msiah and he holds that are not as high as the holds in the beginning of Msiah like that even though later there's going to be so therefore he has no problem with at a later stage but not in the beginning so therefore the is not following following his path and he could say that what that sadikim are not greater than balicha that are far greater than sodik. We now come to the last stretch of the from until the end. There's one last point that the makes and because of time constraints I'm going to say this by heart after everything said and done there's still something missing. What is the explanation in this second era? If indeed we were right that the whole uniqueness of Msiah is to reveal that that the world the way it is is a kali is a conduit for the fulfillment and realization of mitzvah. That's the whole idea of Msiah. So why is it that the kazal and the tanak are introducing us to a second era where we're going to obliterate the nature of the world? What is the cause that's going to change everything? In other words, this seems to undermine the whole concept of Msiah. If the MS is that the wholeish of Msiah is what to reveal that the world itself, the world that God created is a kali is the canvas on which the art of can become imprinted and formed. So why t do we talk about a second error? Isn't that undermining the whole idea here that we say no there's going to be a second error where all of nature is going to be changed and and what's going to cause that? So you'll say well it says there going to be and it says that there's going to the barren trees are going to produce fruits and it says that there won't be wild animals. So it says but but why does it say what's the havana in this? Why is this necessary to the plan? The plan of creation was there should be a world and that world should be a world. So we now come to the last step has a letter called in the Rambam throws us a bombshell and he says I wrote in Mishna that the wolf living with the lamb is a metaphor. I just want to tell you what I wrote is not absolute. Maybe it's not a metaphor. Whoa. That's what he says. He says what I wrote in Mishna is not absolute. Maybe it's a metaphor. Maybe it's not a metaphor. Maybe the wolf is really going to live with the lamb. Now, that seems to undermine this whole the whole was saying that the Rambam's point is that Msiah's coming is not about miracles. It's about the fulfillment of to say that it's about miracles is really missing the whole point. The gather of Msiach is to introduce into a world the way it's not it's not like Mashiach can do it. That is Msiah. That's why it's the fulfillment of it's the fulfillment of God didn't make the world and make to make miracles. Didn't give Harina for miracles. The kesh is that the mashia is going to be in a world that's going to be hogy. He's going to reveal he's going to reveal in the natural world. Suddenly he's undermining everything we explained. He's saying no it actually may not be a metaphor. So the wolf will live with the lamb. So right when mashia comes the world order is changing. If you say is saying it like a in other words doesn't have to make miracles I mean it would be nice if he does but even if he doesn't we're gonna let it pass. So then in he's saying you know what maybe there'll be miracles I'm not sure but late what we explained earlier in the base that the raam learns that you have to explain that the prophecies that are talking about Msiah and his coming are not about because the gather the key word here is the gh the definition of Msiah is to be able to integrate the blueprint of into a world that is that is the definition and the contribution of Msiah associating that with a miracle is actually undermining this vision. So we have Arabic problem clearly doesn't agree with this clearly says that it's possible that Varish is literal. So the reba now says let's let's fine-tune the explanation a little bit. There's a famous gimor in Sanhedrin that poses a contradiction. The puss says in in den we're going to go with clouds of heaven. The pik in says mashia is going to come on a donkey. So he says if we're if we merit it's going to be with clouds of glory if we don't merit it's going to be mashia will be a poor man riding on a donkey and the garra goes through different contradictions about msiach and the gmorrah says this is the way to reconcile it or if Jews are there'll be clouds if they're not be this means that the gmorra itself is saying that in the days of Messiah there's actually two possible paths. If the Jewish people are in a state of zahu, they have they have a merit or zahu, they're refined, then the very same realities can happen in a miraculous way. Instead of coming on a donkey, we go on the clouds. Instead of taking our cars or our airplanes, we go on the clouds. And this is one of the ways of reconciling. The Reb says another major contradiction. There's a big argument. Who's going to build the third ba mikdash? Rashi and Zar and other sources say the third Bikish is already ready and it's going to emerge from heaven. Do you shall migilla and the medish in other places says Mashiach is going to build the B mikdash and that's what the Rambam says the Rambam says clearly in chapter 11 Msiah is building the B mikdash Is this an argument? The Reb says no. The Gor the Gmorra's answer explains this. If it's going to be mish will come down from heaven. If then human beings will build the B mikdash. Msiah will lead the Bikdash is building. So it's not a contradiction. It depends if it's going to be Zah or it's going to be Z. The Rambam says Msiah is going to build the basikdes. Why? Just like the Rambam says that there won't be a change of nature when Msiah comes because the Rambam is talking about the basics of this is a safer of what does Jewish law say about Msiah? So the Rambam gives us the essentials. Jewish law says there's going to be a time that the whole blueprint of TA is going to be realized fully. That's called Mashiach and that's why the Rambam puts this at the end of his whole we explained in the previous inf of why does this at the end at the end because Ram is trying to say this is the end goal this is the grand finale that's the basic definition of Msiah and this doesn't have to do even if the Jewish people are not in the highest state this is what is saying there's going to be a time that you believe we believe in that the is going to be realized fully. The gul coming through clouds coming down from heaven. Jewish people being in a different level. This is not a clear everything is this is our choice. Every person has to make a choice. This doesn't talk about. So when the Rambam is describing the in a way that is necessary according to Allah independent whether it's going to be or the Rambam gives us the definition of and is not necessarily going to be any miracles the world is going to emerge as a place without as a place that fulfills let's explain this a little deeper the is not trying to tell Shalom that the Jewish people are not going to be in a place of and therefore we're not going to have all these miracles of the clouds of the Bdish coming down. No, the Rambam and we go back now again to the key issue here. The Ram is trying to explain the G of Msiah. Maybe there's going to be amazing miracles. The Ram himself says maybe the wolf will live with the lamb. I have no issue. But it's not the gad of Messiah. The of Msiah in the way ta looks at Msiah is that the blueprint of MMI is going to come to full fruition. For this you do not need to change the world the world's nature. We don't need barren trees to produce fruits. We don't need the dead to be resurrected. Mashiah doesn't have to show miracles. Doesn't even have to predict the future. The kdesh of mashia is to show that the organic state of the universe is one that will that reflect tyra and therefore it's going to reflect tyra and he's going to achieve that in reality in the whole planet for the Jews in the b and ultimately for all the non-Jews it's going to be a unified world and that's connected precisely to a world that's the world in which is realized the doesn't say build the bd when miracles happen gather all the Jews Israel when miracles happen. No. Mashiach will achieve this without miracles. If Jews are in a state of zak, Hashem is going to choose to show miracles to show his love to ch show his affection to elevate the world even to a higher level. But that's going to be an extracurricular activity. The rabb is not trying to say there won't be. No, there'll be there'll be and everything will be miraculous. That's why he says in his letter, maybe the wolf will live with the lamb literally have no problem. I we just explained no that undermines mashia. There's two of it's not necessary. That's not the definition of mashiach. The definition of mashia, the of mashiach is the ms of mitzvah that when I do a mitzvah today, I'm creating the world of mashiach. I am the contractor. We are the contractors. crafting, molding, sculpturing our physical landscape, our bodies, our environment, our universe, our homes, our families, sculpturing it into a world that mirrors the vision of Mamemed Hari, the vision of mitzvah. That's Msiah. That's the definition of Msiah. Jews are in a state of zaldic. is going to say I want the wolf to literally live with the lamb by introducing a higher divine energy that defies the natural order and it may happen the first day of Mashiach's coming if just like we'll go with clouds but that doesn't describe the definition of mashia and that's why the raam doesn't speak about this he's describing what is according to msiah what mashia is according to I'll give Just an example with so Yeshua asks in Shabas why the oil had to burn for why the oil have to burn eight days you're allow if if most of the if most of the kay you could do the carbonus and tuma so he says why they need it why they need this whole miracle so the oil was to so there's different answers to Yeshua says you're right hashem wanted to show his love for the Jewish people I don't want you to do the mitzvah halfhazard. I want you to do the mitzvah in a perfect way. I want you to have pure oil, not tom oil. So for eight days, the min was burning. It's a miracle. Yeah, that's what I want. So that's what the says when Jews are in Hashem is going to want to show the love of of therefore there'll be miracles. The same is true with the bamed says Mashia builds the B mikdash. He doesn't say that Mashiah won't come down from B won't come down from heaven. No that's the BT wants Msiah to build a B mikd butt is on every Jew we have to build a B mikdash and since Msiah is going to restore the world back to the vision of the B mikdash is going to be built. It's one of the mitzvah. We don't build a B mikdash without Msiah. When Msiah comes, we build the B mikdash and we bring the carbonas. If it's going to be Zah, there's going to be an additional element that in this B mikdash that we build, there's going to come down and be manifested the heavenly B mikdash. But that's not the definition of Allah. According to all of this, we now understand why the second era is a must. It's not just a voluntary. It's a must because since after Msiah comes anyway he comes. The Jewish people won't have any oppressors. Everybody will be at peace with each other. So we won't have an oppressor outside to the Jewish people will go back to their organic state and they'll be immersed in mitzvah and the whole world even the nations will be immersed in divine awareness. The world will be filled with the knowledge of God like water covers the sea. In other words, the greatest state of Zahu. So automatically, it's going to bring the second era of Messiah when nature will be suspended and there's going to be miracles including. So in the end of Mishna is descri describing the definition of Mashia according to he's explaining the situation of the world of because that's the definition of Mashiah. But in the letter of he adds something and this gives more insight into the Mishna that what I wrote there is not absolute. Why? Because if the Jews are in a state of zahu, so then then even when they're still in gulos, if they're in a state of zah, even when they're still in gulos, right? When the gula comes, there will already be a special revelation from Hashem which will suspend nature and say already in the beginning when they leave Gulos and go with Mashiach, it's already going to be wondrous and miraculous. So according to this we answer the question why the need for a second era why mix in a second era first era sh malus is great because we explained once there is zah there's a whole different level and once there's the first era of mashia this for sure going to be zah so then it's going to usher in a second era where the world is going to be elevated to a place that's beyond nature but that's a second era above and beyond the definition of msiach But according to this we also understand that if there is zah before that so then already right in the beginning hashem may choose to bring the miracles so therefore the wolf can live with the lamb even in the beginning doesn't mention that he negates that because is describing what's the definition of mashia definition of mashia is to bring the world that is to the world that can be according to nature based on the vision of but with then there's a whole new stuff can emerge. God, we go above our nature and God could suspend his nature and then already immediately says the the wolf can live with the lamb and say I do know a few big note big footnotes that we did not have a chance to deal with. One is the story of Kan building the Bikdash and one is the story of uh how the Rambam learns and learns. These are long footnotes that really deserve a separate cheer. I wish you all a wonderful day. Let me take a few questions if there are. Okay, let's see the mat. A few questions. We'll take five minutes of questions. Oh, I see on the yeshiva.net 15 questions, 20 questions. Why do you ask about intra contradictions in the Rambam? People can change their minds. It's true. People can change their minds, but the Rambam redid his safer in a few versions. So, generally, he should have changed. Once he changed his mind, he should have went back and changed it inv the fact that he didn't mean it seems to indicate that even in the conclusion you could reconcile and is the Rambam saying that there's a potential Mashiach in every generation and therefore if Mashiach does these things he's assumed to be Msiah and then if he's successful he is certainly Mashiach. Yeah. Well, listen. We await Mashia's coming every day. That means this can happen every single day. Yeah. Yeah. One second. Mashia. Yeah. That's my question. After you. Yeah. Mashiah will make the world a toy world, but there won't be any miracles. Is that possible? Isn't that the greatest miracle? It's the greatest miracle in the sense that the whole ty will be a tid world. But it's not a miracle in the sense that we have to split the sea or we have to defy the laws of gravity or we have to obliterate death or we need that the laws of botany should be transformed. You understand? The whole point is that the natural world organically embraces. Let's talk about our personal lives. Can I live a life fully aligned with mitzvah without changing my nature? The answer is yes. Do I have to fight my sahara? Yeah. Do I have to deal with my trauma? Yeah. Do I have to deal with my narcissism? Yeah. Do I have to deal with my toxicity? Yeah. Do you want me to enumerate all my problems? I have to deal with it. But could I live a life aligned with like says, "If I want the next minute, can I be a next hour? Can I be a Benia? I may have negative thoughts. I may have temptations, but I could live up to the vision of I don't have to become a superman. You get it? It's true individually. It's true about me. It's true about you. It's true about him. It's true about her. Mashiach is going to inspire the whole world beginning with the Jewish world to live a life fully aligned with the blueprint of the doesn't have to suspend nature. You don't have to split the sea. The sea is going to split. He speaks about the sea splitting. Okay, that may be a metaphor going to the because that's the same. We have to know what that metaphor is. He says to wait. Great question. Great question. Individually for me to live up to I don't have to change my nature. I don't have to become superman. If yes, I'm undermining matra says I could live up to tyra and I say I can't change my nature. God says whoa whoa whoa whoa I made you w or yank or David or or I made you and I'm giving you. So you say no no no no the taid was given to me when my nature is changed. When I become superman and when I'm completely cleansed and when I become and when I have a soul like Mosha then I'll keep fully. What does that say? That saying is false. Shem gave you taid today. He gave me taid today and he says you the way you are today with your nature you could live a life of ta. Saying otherwise is undermining the truth of ta. Tada doesn't apply to the real world. that applies to a fictional world. It's contrary to the whole that's the of the msiah is the realization of this truth is for the real world for the natural world. I could live up to tida without changing my nature. The world can live a tida world a ta life without changing its nature. This is the definition. You're saying this itself is a miracle is different type of miracle. It's a different type of miracle. It's an organic miracle. It's a miracle from within. When I go into a Jewish home on Shabas and I see peace in the home. When I see a child sitting and learning olive bays, I see a to world. Good. That's Msiach. That's Msiah in the micro. And when that home is saturated with the ghoul, the consciousness, you're right. And when the world is saturated, that's Msiah. That's what Alterba says it's going to say in the newspapers. How are we going to get the fake news outlets to broadcast this this news of Msiah? Mashia will have to figure it out. I don't understand. 85% of Jews today are not observant of Tyra. There is still sin. There's still hatred. If Jews can't get along, what can we expect from non-Jews? So, what's going on? All these rules are not being realized. The coming of Messiah, you think, is going to change any of this? How is he going to change all of this? It's a good question. The answer is if TA was alien to the universe, you're right. But the whole point here is that is the blueprint of the it's the real design of the universe. The universe is built on Tyra. The Medish says that the Tyra is the blueprint for the universe. So a world that reflects Tyra is a world that just reflects its own blueprint. It's like fixing up a house to reflect its own blueprint. Getting all the pipes in the right space. So it's really bringing back people to their own internal chemistry and nature like the Raam says in Hilgish in chapter 2 that when you force a Jew to give a get even if he says he doesn't want to but says that he has to and you force him and he says I want to externally it's a kosher get it's not called coerced why why you beat him so says because it's what he really wants his hijacked him. He says, "I don't want." He really wants he's says the words of the so when you force him and he says I want to say that I want is authentic because that's what he really wants even though he's screaming and later he's going to say I really didn't want I just said it because they they you know they they forced me to say it. Mashiach is gonna bring out in every person their MS. And you're going to see this is the healthiest way to live. And you know what? We're seeing a lot of this today. I maybe I mean, you know, maybe this is a little bit uh a little bit gutsy to say, but I think it's true. It's very hard to find people today that run away from mitzvah from a place of complete serenity and health and happiness. We don't see that the Sahara. I don't see it. There's always a trauma. There's a pain. There's something broken. It's like I love my life. I love myself. I'm confident and I hate mitzvah. We don't see that the anymore. The abandonment of TRA mitzvah is coming from a place of brokenness. In other words, if I can only make you whole, you'll embrace Tyra. And that's what Mashiah is going to reveal. And we see this happening now. I think weapons can be decorations. Look at the seek, the seek religion. They carry weapons, kerban, knives, swords. It's part of their everyday non-combative garb. That's the argument between the spoke in the United Nations and I remember he demanded to have his gun. You're not allowed to bring a gun to the UN. He said this is part of the garment. It's part of the decorations. He also won a Nobel Peace Prize. By the way, the Wolf and Lamb exists today. It's a kosher steakhouse in Manhattan called Wolf and Lamb. Yeah. The problem is they're both dead in the restaurant. But I know it. Yeah. Messiah is the time the Ram says all the Jewish people will return to Israel. Follow all the commandments. They won't have interferences from the exterior world. No pressure, no oppression, no anti-semitism. This is the same as now. follow the commandment but there is exterior pressure interfering with our doing so if so why did this not take place with why was he engaged in a war there was a diaspora there was a Jewish population varying adherence but that was not part of the report of that time evaluating bar success or not does Mashiach have to be successful as a military leader which is the determining factor great question Jeffrey and the answer is if you'll read the Rambam chapter 11 the Rambam makes it very very clear the Rambam says that Messiah needs to be immersed in Tyra influence the whole Jewish world to follow Tyra and fight the wars of God which we understand will remove the oppression if he's successful and he's triumphant and he builds the B mikdash and he brings the Jews back to Israel. He's certainly Mashiach and he will fix the whole world. Bar started the process. He engaged in war against Rome. Rome was oppressing the Jewish people in unbearable ways. Massacres, torture, crucifixions, selling survivors into slavery where their lives were completely subjugated. of course destroy the bas burning Jerusalem murdering hundreds of thousands not millions of Jews you could read Josephus about it was 60 years after the destruction of the second B was destroyed in 70 bar's revolt is around 132 it continues for two and a half to three years approximately till around 135 135 Rome completely cuts down the rebellion is killed and hundreds of thousands of Jews they estimate Roman history of more than 500 100,000 Jews murdered by betar and around the area was ultimately murdered by Rome but he began waging war you know that people used to deny reality and few last few decades archaeological excavations in Israel produced letters of letters that he wrote a you go to the museums over there you could see you could see you could see it on the web he he sends a letter he asks that they to deliver the four minimum for Sukus on Estre and Lul of for his soldiers and his soldiers I think ini letters of Shim Shim Ben Kuziva you could read them literally it's it's decipherable original letters from and there's the coin that he minted he fought he was very successful there's even there's even some who say that he started to rebuild the third Bikdash obviously didn't materialize He was killed. But they saw the process. He's fighting the wars and he was winning. Mar was winning. He obliterated, I think, two, one or two complete Roman legions, which was unheard of in the history of Rome. He was unbelievably successful. In fact, he liberated Jerusalem for a while. So they looked at Bara. They said, "This is it." He was an apparently aided Isaac mitzvah. He's fighting the wars. He didn't yet finish building the bdash. He didn't bring all the Jews back to but they saw it happening. So believed he is Malik Mashiach. He was sent by God to liberate the Jewish people. He is the man and he didn't need to ask him for miracles. The disagrees with the Raom. It's a whole separate discord. The RA says they did want a miracle from him. But the Rambam clearly holds not leak was killed. He was killed. The rebellion was cut down. Of course, there was no bame. Jews didn't come back to Israel. There was no peace. Roman oppression continued. So, obviously, it didn't turn out to be Msiah. But the Rambam doesn't say they all made a mistake. Cuz if the Rambam would believe they all made a mistake, then how could you prove from there that the that there were no that they don't need miracles? Maybe that was their mistake. They should have asked for miracles. The Rambam holds that they looked at and from a perspective, they had room to believe that this is indeed Msiah. And he says it just didn't work out because of sins. What about Mashia Benf and Mashia Ben David? It's a whole separate suggest. Obviously, according to the it's not part of the of Msiah and therefore he doesn't mention it here. It's a whole separate sug. It's not for now. Okay. All right. Yeah, you can ask. Ask ask. I got two questions. So, is Mashia going to be like different from the world when he comes to change the world? Yeah. The rabb says will build and say is going to come down from heaven. It's a interesting sug if will build will come down from heaven. Later he explains deeper that even mashia will build a bik because that's the mitzvah according to but if it's a state of z it's going to be a different mikd it's going to be a heavenly bd that will be manifested and will shine through the earthly bd so the two will be fused together question if msiach is that the world itself will work with mitzvah so why do we need the mat of or the second to be above of nature. What's the advantage of going above nature? The world itself is a beautiful place. Excellent question. Excellent question. But there's no question that tea is tim tea is the way the divine energy is condensed and compressed in a form and a mold that is dictated by the laws of nature, which is a particular limited perception of the universe. If you're familiar a little bit with the world of quantum physics, you know that nothing is fixed without observation of the human being. And our observation of reality defines a fixed reality which we call nature. On a quantum level, you talk about probability. Something could be here and there simultaneously. Schwinger's cat is dead and alive. Light is a particle and a wave simultaneously. You can't talk about fixed models. What does this mean? I mean, I'm just giving an example that even in deeper levels of physics, you're talking about a a universe that is beyond nature. So, as the doors of perception are cleansed and the world is elevated to a higher space, then nature doesn't become a fixed reality anymore. Because when we see that the whole world is divine consciousness so that nature and miracles are fused. The garra says the one who said that oil should burn could tell vinegar to burn. So says the words are the reason that vinegar can burn and oil can burn. There was no money to buy a shabas candle and his daughter wanted to light shabas candles. It was vinegar instead of oil. She was crying. So said whoever told the oil to burn will tell the vinegar to burn. So says why Misha Omar? He could have said God will make the vinegar burn because the chemistry of oil is made up of Omar the DN the spiritual divine DNA. The letters of Shinme capture the divine chemistry that constitutes the chemistry and makeup of oil that allows it to burn. It's vinegar has a different chemistry. That's why it has a different name. It has a different channel of divine energy. Misha Omar, the same one who is the author of this sequence of spiritual DNA, he could be the author of a different sequence. If you relate to the divine level of reality, the letters could be changed and then you could have vinegar burn. So, a nest represents a higher level of reality where we're in touch clearly with the inner divine energy. So therefore tea is just one manifestation of reality and there could be nissim as well. You change your mind and you change your mind. In physics Max plank once said that matter we used to think consciousness is a derivative of matter. Today we know that matter is a derivative of consciousness. You understand? We used to think consciousness is a derivative of matter. matter exists and that's why I experience it in a certain way. He says today is the opposite. Matter is a derivative of conscious because I think it exists. It exists. My perception of it is what defines it. If I would have microscopic eyes, if I would have spiritual eyes, if I would have deeper eyes, I would see something else in matter. It would be something else. So that's the idea that tea is amazing. And the first task of Msiah is to reveal how do you know there's a world is the realization of then there's a deeper state of reality that z also comes from the word z refinement the once explained in that z doesn't only mean merits it really means z When our eyes are refined, when our nature is refined. When the world is refined, then we're not fixed in tea anymore. It's a different world. It's a world of infinity. So therefore, are fused. So that's why we're explaining that the definition of mashia and is all about. But then there is this which will allow the world to be elevated to a higher space. That's the second stage of Msiah which includes and that's why the says in perhaps even in the beginning they'll already be that if there's they can be that way. Yeah. I got one question. Um questions. The questions here are about this year. The questions about other things you can email me privately. You can email me rabbi ytheash yeshiva.net and I'll address questions not about this year. It's on this why do no theam says that mashiach is not going to do a raum says it. I there's going to be resurrection of the dead. That's pretty miraculous. At least the way we see it now. Some people are saying already that soon science will figure out how how to uh how to resurrect the dead with the DNA. But uh but but is so that's what he's explaining that there's two in Mashiach. There's error number one which mirrors the essential definition of Mashiah and Allah. And then there's Millyu number two, the secondary Mashia, which reflects what Hashem is going to choose to bring the world to a much higher and more elevated state. I wish you all a wonderful day. Tomorrow morning 7 tomorrow morning 7:30 a.m. We're going to continue our mimer on parlas to mime from the labb explaining the deeper conflict between the mira and yeshua and kv about the the conflict between our mind and our heart in life. That's tomorrow morning 7:30 New York time. New York New York time Eastern time on the yeshiva.net thy yeshiva.net. That's tomorrow morning, Monday, Tuesday morning 9:45 p.m. We're going to learn parashes. Everybody is invited as well. Also on the yeshiva.net And this year will again continue next week continuing learning the mashiach and the may we experience it in our own life and in the whole world. Have a beautiful day. Thank you. Thank you very much. You're welcome.