Melachim uMilchamot - Chapter 11

The Rambam did not choose to conclude Hilchot Melachim and the entire Mishneh Torah with the subject of Mashiach merely to conclude with reassuring prophecies of the future redemption.
In his preface to the Mishneh Torah, the Rambam explained that his goal in the composition of the work was to summarize and outline the observance of all the mitzvoth. Similarly, as explained in Halachah 4:10, the king’s “purpose and intent shall be to elevate the true faith and fill the world with justice,” i.e. to spread the observance of Torah and mitzvot.
The coming of Mashiach represents the most complete expression of these goals. As the Rambam explains in this and the following halachot, Mashiach will rebuild the Temple and restore the observance of all the mitzvot which cannot be fulfilled at present. Hence, a description of his coming serves as an appropriate summation for Hilchot Melachim and the Mishneh Torah as a whole (Likkutei Sichot).

The Jews will be reunited in one kingdom as the prophet, Ezekiel 37:22 states: “One king will rule over them. They will no longer be two nations” (Responsa, Chayim Sha’al 97).

Sanhderin 51b and Zevachim 45a et al use the expression “That halachah applies in the Messianic age,” to imply that only then, will the observance of all the Torah’s laws be renewed.

In our Mussaf prayers, we ask God to “Bring us up in joy to our land.... There, we will offer the sacrifices in which we are obligated.”

In the Sabbatical year, the land in Eretz Yisrael must be left fallow and, throughout the world, all debts are remitted.

All the laws of the Sabbatical year apply. In addition, slaves are released and property reverts to its original owner.

According to Scriptural Law, the laws governing the Sabbatical and Jubilee years must only be observed when the entire Jewish nation is living in Eretz Yisrael. Thus, after the exile of the ten tribes, these mitzvot were no longer applicable. (The Sabbatical year is still observed because of Rabbinic decree. Hilchot Shemitah 10:8.)
With the cessation of the observance of the Jubilee year, many other mitzvot, e.g. the laws of Hebrew servants and consecrated property, also ceased (ibid. 10:9). Similarly, the agricultural laws governing the produce of Eretz Yisrael, Terumah and tithes, are also only obligatory according to Scriptural Law when the entire Jewish people live in Eretz Yisrael. Hence, until the Messianic age, they are only observed because of Rabbinic decree (Hilchot Terumah 1:26).

Whose works are “filled with [mention of] this matter” (Halachah 2).

Hilchot Yesodei HaTorah, Chapter 8, distinguishes between Moses’ prophecies and those of the other prophets, explaining that none of the other prophets can be compared to Moses. Thus, a prophecy made by Moses in the Torah must be affirmed with greater commitment.

Belief in Mashiach is not sufficient. A Jew’s faith is not complete unless he anxiously waits for Mashiach to come. Mashiach’s coming will initiate an age in which we will have the opportunity to fulfill all the mitzvot. Our entire life will revolve around the study of Torah and the knowledge of God. A Jew who does not desire and yearn for these goals lacks basic elements of faith.

Sanhderin 99a records an opinion which states that there will be no individual Messianic redeemer for the Jewish people. Rather, God, Himself, will redeem them. However, the majority of Sages rejected that opinion, nullifying it to the point that "a person who denies Mashiach based on that opinion denies the entire Torah" (Chatam Sofer, Yoreh De’ah, Responsum 356).

Though the prophets speak about Mashiach in greater detail, the essential message of the Messianic redemption, i.e. that Mashiach will usher in an era in which Torah and mitzvot can be fulfilled in a complete manner, is implied by the Torah’s statements.

The word Mashiach literally means "anointed one."

As mentioned in Halachah 1:7, Saul was also anointed with the unique oil designated for this purpose. Nevertheless, there was a fundamental difference between the anointment of David and that of Saul. Saul was only anointed from a cruse of oil, while David was anointed from a horn implying that his dynasty would continue forever (Megillah 14a).

II Samuel 7:1 relates how "God gave him (David) rest from all his enemies." David completed the conquest of Eretz Yisrael and subdued the Philistines and the other nations who had previously oppressed the Jews.

In his Commentary to the Mishnah describing the thirteen principles of faith, the Rambam writes: “Included in this principle (the belief in the Mashiach) is that there is no king in Israel except for the descendants of David and Solomon.”

In the manuscripts and uncensored texts of the Mishneh Torah, the phrase "from the descendants of Esau" is substituted for the latter expression.

The Kiryat Sefer explains that the Rambam quotes this prophecy because it mentions both David and the Mashiach. Hence, we may rest assured that just as the prophecies concerning David were fulfilled, so, too, ultimately, the Messianic prophecies will also come to fruition.
However, a further intent can be ascribed to the Rambam’s words. By mentioning Mashiach together with David, the Rambam implies an association between the two. David was the epitome of a Jewish king and he led the Jewish people to a much more complete observance of Torah and mitzvot.
Mashiach will “renew the Davidic dynasty.” His reign will resemble David’s, for he will bring the Jewish people to the ultimate level of service of God. In this context, the four parallel phrases quoted by the Rambam can be seen, not only as prophecies of David’s rule and the advent of Mashiach, but as descriptions of their contributions as kings to the service of the people as a whole (Likkutei Sichot).

These two phrases refer to the very existence of David and Mashiach.

Devarim Rabbah 1:20 interprets this verse as a reference to the Mashiach. Similarly, the Jerusalem Talmud, Ta’anit 4:5, explains that Rabbi Akiva gave Bar Kochbah his name because of this verse.

A star is often used for direction and a staff is employed to prod sheep to follow the proper path. Thus, these two phrases refer to the activities of David and Mashiach to guide the people the people to a more complete performance of Torah and mitzvot. To quote Halachah 4, "He will compel all of Israel to walk in (the way of the Torah) and reinforce the breaches (in its observance)."

The verse continues: "He made them lie down on the ground. Those he measured with two lines were to be executed and those measured with one line, kept alive."

These two phrases prophesy how David and Mashiach will "fight the wars of God and be victorious."

The commentaries note that the verse is misquoted: Our texts read "Aram became the servants..." Perhaps, the Rambam intended to refer to II Samuel 8:14 "All of Edom became David's servants."

Edom’s homeland.

The prophecy continues "And the sovereignty shall be God's." These phrases relate how David and Mashiach will crush all opposing forces to the extent that no one will disturb the Jews from their fulfillment of Torah and mitzvot (see Halachah 12:4).

The Rambam’s intention is not merely to cite another proof that Mashiach will come, but, rather, to demonstrate that he will enable the Jews to observe Torah and mitzvot in a more complete manner. Just as we see that Mashiach will enable the Jews to fulfill the mitzvah of establishing cities of refuge in the more complete manner than observed previously; so, too, he will bring the observance of all the mitzvos to consummate fulfillment (Likkutei Sichos).

Where a person who inadvertently kills a colleague must seek asylum.

In Genesis 15:19, God promised Abraham that his descendants would occupy the lands of ten nations. The Jews conquered seven of these nations in their occupation of Eretz Yisrael. The three final nations, the Keni, Kenizi, and Kadmoni will not be conquered until the Messianic age.

In the territory of these nations in addition to the six established in Eretz Yisrael and Trans-Jordan (Rotzeach 8:4).

Hence, we may assume it is to be fulfilled in the Messianic age.
The Ari Zal (Shaar HaMitzvot) questions the need for cities of refuge in the Messianic age. Then, God will "cause the spirit of impurity to depart from the earth," and "nation will not lift up sword against nation." If so, why will there be a need for cities of refuge at all. And in particular, more cities of refuge that existed previously? (See also Minchat Chinuch 520, Siftei Cohen, commentary to Deuteronomy, ibid.)
This question can be answered based on a passage from Yoma 80a. The Talmud relates how after Rabbi Yishmael inadvertently committed a sin, he recorded in his notebook, "When the Temple is rebuilt, I will bring a succulent sin offering." Similarly, the cities of refuge in the Messianic age will serve as an asylum for those who killed inadvertently in the previous era.

See Isaiah 11:1-10, 40:1-11; Jeremiah 33:11-1 5; Amos 7:11-1 5; and many other references.

Although the Rambam includes the resurrection of the dead as one of the thirteen principles of faith, he maintains that this miracle will not take place in the first stages of the Messianic age, but in a later era. Moreover, the resurrection will not be a miracle worked by Mashiach individually, but a change brought about by God. See Hilchot Teshuvah, Chapters 9 and 10, and the commentary to Chapter 12, Halachah 1-2.

The Yemenite manuscripts of the Mishneh Torah continue "as the fools say."

The identity of Mashiach will not be determined by miracles and wonders, but rather, as explained in the following Halachah, by his ability to lead the Jewish people to a more complete observance of Torah and mitzvot.

Also, known as Bar Kochbah. His name was Shimon Bar Kozibah. He adopted the name Bar Kochbah, because of the prophecy: "A star shall go forth from Jacob" (Jerusalem Talmud, Ta’anit 4:5).

Bar Kochbah led a revolt against the Romans. At first, he was successful, but, ultimately, the force of Roman military might turned the tide against the Jews. Gradually, they reconquered Eretz Yisrael, isolating Bar Kochbah’s forces in the city of Betar. On Tisha B’Av, Betar fell and hundreds of thousands were slain, causing a national tragedy equivalent to the destruction of the Temple (Hilchot Ta’aniot 5:3).

The Ra’avad does not accept this statement. He cites Sanhderin 93b which states that the Sages tested Bar Kochbah to see if he possessed prophetic intuition. When he could not demonstrate this quality, they had him killed.
The difference of opinion between the Rambam and the Ra’avad revolves around a greater issue. In the following chapter, the Rambam writes: "Do not presume that in the Messianic era, the nature of the world will change.... There will be no difference between the current age and the Messianic era except [the emancipation] from our subjugation to the [gentile] kingdoms."
The Ra’avad does not accept this viewpoint and argues that Mashiach will initiate a miraculous era in which the nature of the world will change (see the commentary to those halachot). Their debate concerning the nature of the Messianic era is reflected in their conception of Mashiach, himself. The Ra’avad sees him as one who must perform wonders, while the Rambam sees him as a leader of the Jewish people who will restore their independence and motivate them to more complete Torah practice.

The intent of this halachah, and surely, these lines is to negate the concept shared by the Christians and other false Messianic movements, that after Mashiach's coming, the observance of the mitzvot will be nullified. This concept is emphasized by the following lines taken from the Yemenite manuscripts of the Mishneh Torah that were stricken from the printed texts by the censor: "Anyone who adds or detracts or who reveals false interpretations of the Torah to imply that the mitzvot are not to be understood simply is surely wicked and a non-believer."

In this Halachah, the Rambam describes the stages in the revelation of the Mashiach and the qualities he must possess.

Implied in this statement is that Mashiach will be born through natural means, grow up and mature as a Torah Sage, careful in the observance of the mitzvot.

The uncensored printings of the Mishneh Torah include the phrase "defeating all the nations around him." Thus, removing the immediate obstacles to the Jews’ observance of Torah and mitzvot.

At this stage, however, his identity cannot be absolutely ascertained. In Hilchot Teshuvah 9:2, the Rambam relates that Mashiach will possess prophetic powers that approach those of Moses. However, in the present context, the Rambam does not mention these abilities because he desires to emphasize Mashiach's achievements as a Torah leader and not his individual greatness (Likkutei Sichot).

The Rambam’s source is the Jerusalem Talmud, Megillah 1:11 and BaMidbar Rabbah 13:2. In contrast, Rashi and Tosafot (Sukkah 41 a) and the Midrash Tanchuma, Pekudei maintain that the third Temple is "the Sanctuary of God, established by Your hands." It is already completely built and is waiting in the heavens to be revealed. It is possible to resolve the two opinions: BaMidbar Rabbah 15:13 states that the gates to the Temple were not destroyed by our foes. Rather, they sank into the earth and will emerge when Mashiach comes. Thus, when the Temple descends from heaven, Mashiach will connect it to its gates. Bava Batra 53b relates that a person who affixes the doors to a building is considered as if he constructed it (Sha’arei Zohar, Sukkot, ibid.).

Hilchot Beit HaBechirah 1:3 specifies the Temple’s location: There is no Sanctuary for all generations except in Jerusalem and [specifically,] on Mt. Moriah, as it is said: “And David declared: ’This is the House of God, the Lord, and this is the altar for the burnt offerings of Israel.’”

The ingathering of the exiles will follow the construction of the Temple. None of the major commentaries on the Mishneh Torah dispute this issue despite the fact that certain Talmudic and Midrashic passages imply that the ingathering of the exiles will precede Mashiach’s coming.

From this point onward, his identity can no longer be disputed. Once he has accomplished these achievements, we can be certain that the Messianic era will begin.

As stated in Chapter 8, Halachah 10, the Jews are obligated to influence the gentiles to accept their seven mitzvot and the fundamental principles of faith they imply.

Isaiah 2:2 prophesies: "In the final days, the mountain of God's house will be established... and all the nations shall flow to it." Though most published texts of the Mishneh Torah conclude this chapter with this paragraph. A large portion of the Rambam's text was censored and left unpublished. We have included it based on the Yemenite manuscripts of the Mishneh Torah and early uncensored printings. In this version, the above paragraph is found in the midst of other passages describing Christianity and Islam.

This passage does not refer to self-styled false Messiahs like Shabbatai Zvi or Jacob Frank, but rather to Messianic attempts supported by Torah Sages, such as Rabbi Akiva's backing of Bar Kochbah. See Malbim on the verse quoted from Daniel.

Ever since the destruction of the Temple, the Jews have yearned for the coming of Mashiach. The intensity of this desire has caused even our people's wisest men to err and presume that the Messianic age was imminent although its appointed time had not arrived.

The Jews did not actually carry out the execution for crucifixion is not one of the Torah’s methods of execution. Rather, after condemning him to death, the Sanhderin handed him over to the Roman authorities who executed him as a rebel against Roman rule.

The Rambam lived before the Spanish Inquisition and the most severe massacres perpetrated by the Crusaders. Nevertheless, even in his era, many Jews had suffered martyrdom at Christian hands.

This statement appears to label Christianity as the worship of false gods. That view is clearly stated in Hilchot Avodat Kochavim 9:4. (In some texts, that Halachah reads “Canaanites,” but that is a censored version. The original text reads “Romans” and refers to the Christians.) Other authorities (Meiri, Avodah Zarah 6, Maharitz Chiyot, Kuntres Tifferet Yisrael) express the view that belief in the trinity is considered as worshiping God together with an intermediary which is permitted to the gentiles.

Cf. Isaiah 55:8. The Rambam proceeds to explain that although Christianity and Islam appear to have produced negative effects, their rise was motivated by a subtle Divine intent.

I.e., Mohamed, who founded Islam.

Indeed, these faiths destroyed much of the paganism that existed throughout the world before their advent.

As mentioned above, due to censorship, these lines were taken out of context and printed as the concluding paragraph of this chapter in most published texts.

The coming of a Messiah is a fundamental element of Islamic as well as Christian thought.

The term literally means "of uncircumcised hearts." It is borrowed from Ezekiel 44:7.

The Christian position.

The Islamic view, see lggeret Teiman, p. 123.

The phrase is adapted from Isaiah 52:13: “Behold, My servant shall prosper, he shall be exalted and uplifted very high.”

These lines are based on Jeremiah 16:19: “Nations shall come to you from the ends of the earth and say ‘Surely, our fathers have inherited lies and vain things in which there is no benefit.’” The roles Christianity and Islam will play in preparing the world for the Messianic era are also discussed in the Kuzari, fourth discourse, Chapter 23.