A VISION

for MASHIACH
TH E R E B B E A N D TH E R A M BA M

L E SSON 2
The Road to Redemption
CHAIRMAN
Rabbi Moshe Kotlarsky

P R I N C I PA L B E N E F A C T O R
Mr. George Rohr

EXECUTIVE DIRECTOR
Rabbi Efraim Mintz

CURRICULUM TEAM
Rabbi Lazer Gurkow
Rabbi Ahrele Loschak
Rabbi Naftali Silberberg

C O O R D I N AT O R S
Mrs. Rivki Mockin
Rabbi Dubi Rabinowitz

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 I. FOUR PROPHECIES

INTRODUCTION

Last week we learned that Mashiach’s primary role will be to restore

the practice of Torah and mitzvos to what it was when we lived in
Erets Yisrael. In this context, we explored the two proofs from the
Torah that the Rambam cited.

The first proof is from the book of Devarim, where the Torah
foretells that Hashem will return the Jewish people to Erets Yisrael,
which will enable us to fulfill all the mitzvos that are related to living
in Erets Yisrael. The second proof is from the prophecy of Bilam in
the book of Bamidbar, where the Torah speaks of Mashiach’s role as
a successor to David Hamelech.

We explained that as a king, Mashiach will restore all that David

Hamelech accomplished: he will rebuild the Beis Hamikdash and
provide stability and security, which will enable us to fulfill all
the mitzvos.

This leaves us with a disturbing question: Are we waiting for thou-

sands of years just to return to David Hamelech’s days? As wonderful
as those days were for us in Erets Yisrael, the rest of the world was
pagan. Moreover, many of them secretly detested us and attacked
us whenever they could. Eventually, they succeeded in uprooting us
from our land.

Will Mashiach not do better? Can’t Mashiach improve on David

Hamelech’s achievements and actually transform the status quo so
that Hashem could be revealed, and the nations of the world could
embrace Him openly? Doesn’t it stand to reason that the endgame
of creation is for the entire world to acknowledge its Creator and
embrace Him willingly?

To answer this question and to gain a better understanding of

how profoundly Mashiach will impact the world, leaving no stone

L esson 2 T h e R o a d t o R e d e m p t i o n | 1
 unturned and no soul unmoved, we must delve into Bilam’s proph-
ecy in more detail.

Last week, we didn’t read Bilam’s actual prophecy. We just men-

tioned that he correlated David Hamelech with Mashiach. Today, we
will explore Bilam’s words more carefully and learn the Rebbe’s keen
analysis of the links that he drew between them:

TEXT 1

Numbers 24: 17–19

‫ׁשּורנּו וְ ֹלא ָקרֹוב ָד ַרְך ּכֹוכָ ב ִמיַ ֲֽעקֹב וְ ָקם ֵׁש ֶבט‬ ֶ ‫ֶא ְר ֶאנּו וְ ֹלא ַע ָּתה ֲא‬
‫ וְ ָהיָ ה ֱאדֹום יְ ֵר ָׁשה וְ ָהיָ ה‬.‫י־ׁשת‬
ֵ ֵ‫ל־ּבנ‬
ְ ָ‫מֹואב וְ ַק ְר ַקר ּכ‬
ָ ‫ִמיִ ְׂש ָר ֵאל ָּומ ַחץ ַּפ ֲֽא ֵתי‬
.‫יְ ֵר ָׁשה ֵׂש ִעיר אֹיְ ָביו וְ יִ ְׂש ָר ֵאל ע ֶֹׂשה ָחיִ ל‬

I see it, but not now; I behold it, but not soon. A star has gone forth
from Yaakov, and a staff will arise from Israel, crushing Moav’s princes
and uprooting all of Sheis’s descendants. Edom will be possessed, and
Se’ir will be inherited by his enemies and Israel will triumph.

Bilam was discussing a future event. “I see it, but not now”—it will
happen, but not just yet. Which event was he discussing here?

Rambam delves into these words and explains that Bilam was
discussing two separate epochs. The epoch of David Hamelech
and the epoch of Mashiach. He broke down these epochs into four
statements:

TEXT 2

Rambam, Mishneh Torah, Hilchos

Melachim Umilchamoseihem, 11:1

.‫” זֶ ה ָדוִ ד‬,‫“א ְר ֶאנּו וְ ֹלא ַע ָּתה‬

ֶ .1
.‫” זֶ ה ֶמלֶ ְך ַה ָמ ִׁש ַיח‬,‫ׁשּורנּו וְ ֹלא ָקרֹוב‬
ֶ ‫“א‬ ֲ

2 | A V I S ION F O R MA S HIA C H
 .‫” זֶ ה ָדוִ ד‬,‫ ָ“ד ַרְך ּכֹוכָ ב ִמיַ ֲעקֹב‬.2
”.‫” זֶ ה ֶמלֶ ְך ַה ָמ ִׁשיח‬,‫“וְ ָקם ֵׁש ֶבט ִמיִ ְׂש ָר ֵאל‬

‫מֹואב וַ יְ ַמ ְד ֵדם‬
ָ ‫אֹומר “וַ יַ ְך ֶאת‬
ֵ ‫ וְ כֵ ן הּוא‬.‫” זֶ ה ָדוִ ד‬,‫מֹואב‬
ָ ‫“ּומ ַחץ ַּפ ֲא ֵתי‬
ָ .3
.) ‫ ב‬,‫ ח‬:‫ַּב ֶח ֶבל” (שמואל ב‬
‫“ּומ ְׁשלֹו ִמיָ ם ַעד‬
ָ ,‫ ֶׁשנֶ ֱא ַמר ּבֹו‬,‫” זֶ ה ַה ֶמלֶ ְך ַה ָמ ִׁש ַיח‬,‫“וְ ַק ְר ַקר ּכָ ל ְּבנֵ י ֵׁשת‬
.)‫ י‬,‫יָ ם” (זכריה ט‬

”‫ ֶׁשנֶ ֱא ַמר “וַ ְּת ִהי ֱאדֹום לְ ָדוִ ד לַ ֲע ָב ִדים‬,‫” זֶ ה ָדוִ ד‬,‫ “וְ ָהיָ ה ֱאדֹום יְ ֵר ָׁשה‬.4
)‫ יד‬,‫ ח‬:‫וְ גו’ֹ (שמואל ב‬
”‫מֹוׁש ִעים ְּב ַהר ִציֹון‬
ִ ‫ “וְ ָעלּו‬,‫ ֶׁשנֶ ֱא ַמר‬,‫ זֶ ה ַה ֶמלֶ ְך ַה ָמ ִׁש ַיח‬,’‫“וְ ָהיָ ה יְ ֵר ָׁשה” וְ גֹו‬
.)‫ כא‬,‫וְ גֹו’ (עובדיה א‬

1. “I see it, but not now” refers to David.

“I behold it, but not in the near future” refers to Mashiach.

2. “A star will go forth from Yaakov” refers to David.

“And a staff will arise from Israel” refers to Mashiach.

3. “Crushing all of Moav’s princes” refers to David, as the Torah states,

“He smote Moav and measured them with a line” (II Shmuel 8:2).

“Uprooting all of Sheis’s descendants” refers to Mashiach, about whom

the Torah states, “He will rule from sea to sea” (Zechariah 9:10).

4. “Edom (Esav’s descendants) will be possessed” refers to David, as

the Torah states, “Edom became servants of David” (II Shmuel 8:6).

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 “Se’ir (Esav’s extended family) will become the inheritance” refers to
Mashiach, as the Torah states, “Saviors will ascend Mount Zion to
judge the mountain of Esav” (Ovadiah 1:21). The Entire Torah

Rambam demonstrates that

each pasuk in this prophecy
Last week we learned that Rambam cited Bilam’s prophecy to demon-
speaks of Mashiach. Rambam
strate that Mashiach will succeed David Hamelech, and thereby goes further in the next
restore the Davidic kingdom. But this point is made by stating that halachah and writes that all
the books of the prophets
the two are joined in Bilam’s prophecy. Why does Rambam break it
are filled with the subject
down so carefully into four categories? Wouldn’t it be sufficient to of Mashiach. This sounds
demonstrate the general link? hyperbolic because most
chapters of the prophets
The casual reader might reasonably conclude that since Rambam speak of other subjects.
needed to demonstrate a general link, he figured that he may as The Rebbe explains
that the Rambam meant
well decode the entire prophecy. But as we learned last week, the
precisely what he wrote. If
Rebbe’s approach is that nothing in Mishneh Torah is superfluous. If you drill down enough and
Rambam added extra words, he was hinting at a message about the explore the writings of the
commentaries, you will find
era of Mashiach that is not readily available.
relevance to Mashiach in
What might that message be? every single pasuk, including
pesukim that speak of Galus.

Sefer Hasichos 5751:2, p. 518

SUMMARY

By analyzing the prophecies of Bilam, Rambam highlights four links

between David Hamelech and Mashiach. This demonstrates that
Mashiach will succeed David Hamelech and become a Jewish king.

In the next section we will break down these four categories and dis-
cover that each represents a new stage in the journey to redemption.

4 | A V I S ION F O R MA S HIA C H
 I I . F O U R M E S S I A N I C AC H I E V E M E N TS

A G R A D U A L T R A N S F O R M AT I O N

The Rebbe explains that each of these four categories is a critical

stage on the road to universal redemption. Mashiach will change the
world. Under his influence, every human will embrace G-d readily
and enthusiastically. But it will be a long process. He will begin by
working on himself, then work with the Jewish people, and finally
focus on all of humanity. In each of these stages, Mashiach will pick
up where David Hamelech left off.

The Rebbe begins his analysis by reflecting on Rambam’s criteria for

an authentic Mashiach: From Moshe To Mashiach

Mashiach will transform

TEXT 3 the world into a habitat
for G-dliness and spark
Rambam, Ibid., 11:4 a universal shift toward
Hashem. He will achieve
‫ ּכְ ִפי‬,‫עֹוסק ְּב ִמ ְצֹות ּכְ ָדוִ ד ָא ִביו‬
ֵ ְ‫ּתֹורה ו‬
ָ ‫וְ ִאם יַ ֲעמֹד ֶמלֶ ְך ִמ ֵּבית ָדוִ ד הֹוגֶ ה ַּב‬ this transcendental feat by
.‫ּתֹורה ֶׁש ִּבכְ ָתב וְ ֶׁש ְּב ַעל ֶּפה‬
ָ the power of his absolute
commitment to the Torah.
.‫וְ יָ כֹף ּכָ ל יִ ְׂש ָר ֵאל לֵ ילֵ ְך ָּבּה ּולְ ַחזֵ ק ִּב ְד ָקּה‬ Torah transcends all of
creation. Through the Torah,
,‫ ִאם ָע ָׂשה וְ ִה ְצלִ ַיח‬.‫ ֲה ֵרי זֶ ה ְּב ֶחזְ ַקת ֶׁשהּוא ָמ ִׁש ַיח‬,’‫וְ יִ לָ ֵחם ִמלְ ֲחמֹות ה‬ even the material world can
,‫ וְ ִק ֵּבץ נִ ְד ֵחי יִ ְׂש ָר ֵאל‬,‫ ָּובנָ ה ִמ ְק ָדׁש ִּב ְמקֹומֹו‬,1‫ונצח כל האומות שסביביו‬ channel divinity and holiness.
This is why our sages
2
.‫ֲה ֵרי זֶ ה ָמ ִׁש ַיח ְּבוַ ַדאי‬
taught, “Moshe was the first
redeemer and will be the final
redeemer” (Shemos Rabbah
1
  The phrase: ‫ ונצח כל האומות שסביביו‬doesn’t appear in the conventional version of the 2:4). They couldn’t have
Rambam. However, it appears in the Yemenite manuscripts of Mishneh Torah that were meant that Moshe will be the
carefully preserved by the Yemenite Jewish community.
actual Mashiach since he was
2
  This section is broken down in an unusual fashion. Ordinarily, the first few words of
not from shevet Yehudah.
this section, “If he will fight the wars of Hashem, he may be assumed to be Mashiach,” is
the end of section two. Until this point, he is presumed to be Mashiach, if he goes on to They meant that Mashiach
accomplish two pivotal feats, building the Beis Hamikdash and ingathering the exiles, he will redeem the world from its
makes the critical transition to the definite Mashiach. limitations through the power
The Rebbe breaks it down in this unusual fashion because, in this sichah, the Rebbe is of the Torah that Moshe
not focused on when Mashiach transitions from presumptive to actual. In this sichah, the revealed.
Rebbe is concerned with the transition from fighting the nations to changing the very
fabric of their nature, so that they willingly accept the one G-d. The transition here occurs Likutei Sichos 11, pp. 8–13

L esson 2 T h e R o a d t o R e d e m p t i o n | 5
 ‫ “ּכִ י ָאז ֶא ְהּפְֹך ֶאל‬,‫וִ ַית ֵקן ֶאת ָהעֹולָ ם ּכֻ לֹו לַ ֲעבֹד ֶאת ה’ ְּביַ ַחד ֶׁשנֶ ֱא ַמר‬
.)‫רּורה לִ ְקרֹא כֻ לָ ם ְּב ֵׁשם ה’ ּולְ ָע ְבדֹו ְׁשכֶ ם ֶא ָחד” (צפני’ ג ט‬ָ ‫ַע ִמים ָׂש ָפה ְב‬

If a king will arise from the House of David who, like David his ances-
tor, will diligently contemplate the Torah and observes its mitzvos as
prescribed by the written and oral Torah;

And who will compel all of Israel to walk in (the ways of the Torah)
and rectify any breaches in its observance;

If he will fight the wars of Hashem, he may be assumed to be Mashiach.

If he succeeds in the above, conquers all the nations around him, builds
the Beis Hamikdash in its proper place, and gathers the dispersed of
Israel, he is definitely Mashiach.

He will then rectify the entire world by motivating all the nations
to serve Hashem together, as the Torah states: “I will transform the
peoples to a purer language that they all will call upon the name of
Hashem and serve Him with one purpose” (Tsephaniah 3:9).

In this reading, we see that Mashiach appears to have four criteria.3

1. To be a diligent student of Torah and a meticulous observer

of mitzvos.
2. To persuade Jews to return to the path of Torah and mitzvos.
3. To defeat the nations that would seek to prevent this.4
4. To rectify the entire world and motivate all nations to serve G-d.

after he is definitively Mashiach. Therefore, it is at this point that Rambam’s language

shifts from “fighting” and “conquering” to “rectifying” and “motivating.”
3
  These are different from the specific accomplishments that we discussed last week.
Those were the four things he is meant to accomplish for Jews when he redeems them.
He must restore (a) the Davidic kingdom, (b) the Beis Hamikdash, (c) the Jews to their
Land, and (d) the laws of the Torah. These criteria begin before the Redemption and
affect the entire world, not just the Jews.
4
  This section also includes building the Beis Hamikdash and bringing about the ingath-
ering of Jews. However, despite their critical importance, they are not relevant to today’s
discussion. They were relevant to last week’s discussion.

6 | A V I S ION F O R MA S HIA C H
With these criteria, Rambam traces a path from Mashiach’s private
life to the world at large. Let’s break it down step by step:

1. If Mashiach is meant to restore the Torah, as we discussed last

week, he must be diligent in Torah study and meticulous in
mitzvah observance.
2. Any Torah scholar can be diligent and scrupulous, but to be
Mashiach one also needs to be a positive influence on others.
This means to teach, cajole, inspire, and persuade the Jewish
people to embrace Hashem with such dazzling love that the pro-
saic allures of mundane life will seem pedestrian by comparison.
3. Over the years, there were many Jewish leaders who worked dili-
gently to teach and inspire their fellow Jews. But to be Mashiach,
his influence must be felt throughout the world. Today, the world
is ruled by a host of governments, social systems, and value sets
What We Can and Must Do
that are not in line with the Torah. Mashiach will be such a force
for the truth that the nations will feel compelled to support the The Alter Rebbe explained
in Tanya (chapter 37) that
Jews as we build the Beis Hamikdash and return to Erets Yisrael.5
Mashiach will come because
4. If he does this, he is certainly Mashiach, but his job is not over. of our work and actions
Compelling the nations to embrace G-d means that it is against during Galus. Therefore, our
work must be consistent
their will. Once his teachings take root and the Mashiach atmo-
with the results that they will
sphere prevails, it will perforce make an indelible impression on produce. Mashiach will (a)
all of humanity. He will create an environment so in sync with inspire himself, (b) inspire the
G-dliness that the nations will be moved, of their own free will, Jewish people, and (c) inspire
the nations. Accordingly, our
to serve Hashem and to facilitate maximum mitzvah observance. efforts must focus on all three
When the nations proclaim their enthusiastic allegiance and love areas. We must (a) commit
for the one true G-d, Mashiach will truly be a global king. ourselves to diligence in
Torah study and mitzvos,
(b) inspire other Jews to
do likewise, and (c) inspire
universal observance of the
Sheva Mitzvos Benei Noach.

Toras Menachem 5745:3, p.

1718

5
  This need not be through actual war, necessarily. It can also be achieved through the
power of his charisma and the profundity of his wisdom. In other words, it can be a battle
of wills and a war of words that is conducted with love and respect. See Yeshayahu 11:4,
“‫רּוח ְׂש ָפ ָתיו יָ ִמית ָר ָׁשע‬ ֶ ָ‫”וְ ִהּכ‬- He will strike the earth with the staff of his mouth
ַ ‫ה־א ֶרץ ְּב ֵׁש ֶבט ִּפיו ְּוב‬
and with the beat of his lips he will slay the wicked. See Toras Menachem 5752:1, p. 297.

L esson 2 T h e R o a d t o R e d e m p t i o n | 7
 T R AC I N G T H E P R O P H E CY

These four criteria are logical, but how did Rambam know to set
them up precisely this way?

When considering these criteria, most people might not catch the
significance of the fact that they break down into four parts. But to
the Rebbe, this fact looms large. It is like a road sign that points back
to Bilam’s prophecy, which also included four stages.

When you look at these four prophecies, you see that they teach us
Mashiach’s four criteria. Together they tell us what we can expect of
Mashiach, and how we might learn to identify him when he comes.

Let’s break it down:

1. When Bilam said, “I see it, but not now,” referring to David, and
“I behold it, but not soon,” referring to Mashiach, he was describ-
ing the person. He saw their virtue and scholarship. He beheld
their diligence and scruples. He could see them in the future.
2. When Bilam proclaimed, “A star has gone forth from Yaakov,”
referring to David, and “A staff will arise from Israel,” referring
to Mashiach, he was describing their influence on the Jews. The
people of Yaakov looked up to David Hamelech, as people look
up to a star, and were inspired to emulate him by seeking higher
and better spiritual achievements. As a staff that rules over Israel,
Mashiach will similarly lead and inspire the Jewish people.
3. When Bilam prophesied that they would, “crush Moav’s princes,”
referring to David, and “uproot all of Sheis’s descendants,”
referring to Mashiach, he was describing their influence over
the nations. David Hamelech fought many wars against Israel’s
neighboring tribes until peace settled over the Land. Mashiach
will use his compelling force to silence all opposition and ensure
universal compliance with his ideals.
4. When Bilam concluded, “Edom will be possessed,” referring to
David, and “Se’ir will be inherited by his enemies,” referring to
Mashiach, he was talking about the nations embracing G-d out of
goodwill. Saying that Edom will become the possession of David
Hamelech means that they will subscribe to the Jewish mindset

8 | A V I S ION F O R MA S HIA C H
 and serve it willingly. Similarly, saying that Se’ir will be inherited
by Israel means that Se’ir will embrace the Jewish heritage.

We now understand precisely why Rambam analyzed each of the

four prophecies rather than demonstrating in broad terms that
Mashiach would succeed David Hamelech. He wanted to demon-
strate that Mashiach will restore everything that David Hamelech
achieved for the Jews. He will be David Hamelech’s equal in Torah.
He will exert a positive influence on the Jewish people like David
Hamelech. He will dominate his enemies like David Hamelech, and
he will eventually bring them around as David Hamelech did.

SUMMARY

Rambam identified four criteria for Mashiach. Bilam offered four

prophecies about David Hamelech and Mashiach. The criteria and
prophecies line up perfectly to demonstrate that Mashiach will
restore everything that David Hamelech achieved for the Jews.

In the next section we will demonstrate that Mashiach will not only
restore what David Hamelech accomplished; he will improve on it.

L esson 2 T h e R o a d t o R e d e m p t i o n | 9
 III. COSMIC LEAPS

I M PA C T O N J E W S

We began this lesson with a question: Have we waited thousands of

years only to have a repeat of David Hamelech’s accomplishments?
Surely, the era of Mashiach, the pinnacle of creation and endgame of
history, is meant to supersede that. Surely, G-d’s creation is meant to
embrace G-d completely and fully, unlike the pagan nations in the
days of David Hamelech. Yet, everything we learned till now only
tells us that Mashiach will be a David Hamelech 2.0.

Moreover, as much as David Hamelech accomplished, it wasn’t

enough because his achievements eventually eroded. Mashiach can’t
afford to merely repeat what David Hamelech did. He will need
to improve upon it in a resounding way so that his achievements
remain for posterity.

As the Rebbe analyzes the prophecies cited by Rambam, he demon-

strates that this, too, is implicit in Rambam’s message.6 In each of
the criteria that we discussed above, Mashiach will not only pick up
where David Hamelech left off, he will supersede him.

In the section describing their influence over the Jewish people, the
Rebbe found subtle differences in the text that highlights Mashiach’s
superiority over David Hamelech:7

TEXT 4

The Rebbe, Likutei Sichos 18, pp. 282–283

‫אויף דוד’ן ווערט געזאגט דער לשון א כוכב וואס ווייזט אויף אזא וואס‬
‫ אבער בנוגע צו משיח’ן‬. . ‫איז מרומם ומנושא פון אנדערע בני אדם‬
‫ וואס‬,‫ וואס פירושו כפשוטו איז מלך רודה ומושל‬,‫זאגט ער וקם שבט‬
.‫ ויכוף כל ישראל לילך בה ולחזק בדקה‬,‫דאס איז בגלוי בא משיח’ן‬

1 0 | A V I S ION F O R MA S HIA C H
David is described as a star, which implies exaltedness over ordinary
people.8 . . . Mashiach is described as a ruler—a king who rules domi-
nantly.9 This is expressed through Mashiach’s ability to compel Israel to
walk in the Torah’s ways and rectify its breaches.

As an exalted ruler, David Hamelech set an example for the people to

follow, but he didn’t engage with them to teach and guide them. Like
a star, he was at the top and the people would look up and emulate
him. Mashiach will not only set an example, but also rule. Despite
his exaltedness, he will integrate with the people and find pathways
to their minds and hearts. His teachings will be so compelling that
they will respond to him.10

D O M I N A N C E O V E R N AT I O N S

With respect to their ability to bend the nations to their will, the Rebbe
found similar nuances that reveal the differences between them.

TEXT 5

The Rebbe, Likutei Sichos, Ibid.

‫ און בא משיח’ן (א) וקרקר‬,‫בא דוד איז נאר (א) מחץ (ב) פאתי מואב‬
.‫(ב) כל בני שת די שליטה אויף אלע אומות‬

David is described as (a) crushing (b) the princes of Moav whereas

Mashiach will (a) uproot (b) all descendants of Sheis—all the nations.

8
  See Radak, Numbers 24:17, “Because of his power and exalted greatness, a king is
like a star.”
9
  Rashi, ad loc.
10
 Another nuanced difference is that in the section about David Hamelech, we are
described as Yaakov; in the section about Mashiach, we are described as Yisrael. Of the
two, Yaakov, which means a heel, describes Jews at their lowest level. Yisrael, which
means a G-dly minister, describes the Jews at their highest level.

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 When the enemy is crushed, they can rebuild and mount a counter-
attack. Also, if only one enemy is crushed, they can seek assistance
from their allies. When all the enemies are not only crushed, but also
uprooted, there is no hope for further resistance.

Indeed, despite David Hamelech’s dominance over his enemies,

the Jewish people were eventually exiled from Erets Yisrael. When
Mashiach will compel the nations to stand aside as Jews rebuild the
Beis Hamikdash and return to Erets Yisrael, it will be for posterity.

RECTIFYING THE WORLD

The final benchmark that Mashiach will reach is rectifying the world
so that the nations will freely acknowledge G-d and serve Him,
shoulder to shoulder. David Hamelech achieved this to a degree,11
but Mashiach will outpace him:

TEXT 6

The Rebbe, Likutei Sichos, Ibid.

‫" וואס דאס דריקט זיך אויס‬,‫ "והי' אדום ירשה‬,‫בנודע לדוד זאגט מען‬
'‫" און בנוגע משיח'ן—"והי‬.‫ "ותהי אדום לדוד עבדים‬,‫אין דעם וואס‬
‫ און ווי ער זאגט אין‬.‫" ניט נאר די אנשי העיר‬,‫ירשה שעיר אויביו‬
,‫" וואס סיומו איז‬,‫ ועלו מושעים בהר ציון לשפט את הר עשו‬  " ,‫פסוק‬
".‫"והיתה לה' המלוכה‬

Of David it is written, “Edom will be possessed,” which is expressed

through, “Edom became servants of David.” Of Mashiach it is written,
“[Mount] Se’ir will be inherited,” as the passage states, “Saviors will
ascend Mount Zion to judge the mountain of Esav,” and it concludes
with the words, “and G-d will have the kingdom.”

  As reflected by the many nations who streamed to the Beis Hamikdash during the
11

reign of King Solomon (his son and successor) to bring offerings and to acknowledge
the one G-d.

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Mashiach will do two things better than David Hamelech. (A) David
Hamelech swayed the nations to serve him. Surely, they had a rela-
tionship with G-d through David, but it was not direct. Mashiach
will establish G-d as the king of the world, and the nations will
submit directly to G-d.12 (B) As we delineated in the previous sec-
tion, David Hamelech only held sway over a small group of people
compared to Mashiach, who will hold sway over the entire world.13

CONCLUSION

Had Rambam merely pointed out that Bilam linked Mashiach to

David Hamelech, we would only know that Mashiach would restore
the Torah to what it was in David Hamelech times as we learned
last week. By breaking down the four prophecies, which inform
Mashaich’s four criteria, Rambam clued us in to Mashiach’s global
mandate. He will create an atmosphere so holy and compelling
that the entire world, not only the Jews, will be inspired to embrace
Hashem utterly and completely. Every sentient being will declare
their total allegiance to Hashem and become completely responsive
to His will.14

We have thus expanded our understanding of Mashiach’s role as

the restorer of the Torah. We don’t only mean that he will restore
our ability to perform all the mitzvos. We also mean that through

12
  There is a deeper element here. David Hamelech’s emphasis was on bringing the
nations to serve G-d. Mashiach’s emphasis will be on revealing that G-d is the true king
of the world. The focus won’t be on the people, it will be on G-d. The people’s servitude
will result from that.
13
 The Rebbe also points out that by looking carefully at these pesukim we can see
the distinction between the third and fourth stages. The third stage speaks of fighting
a war and crushing the enemy, which implies that the enemy would have continued to
fight had they not been defeated. The fourth stage speaks of inheritance and rectifying
the world. When we inherit something, it belongs to us truly and fully. Similarly, when
Mashaich comes, the nations will embrace Hashem without reservation and will, there-
fore, make a lasting and irreversible commitment.
14
 See Igros Melech 2, p. 84. See also Sefer Hasichos 5748:2, p. 389, where it is noted
that, ironically, Mashiach will only fulfill his mandate when the non-Jews embrace G-d.
Everything he will do for Jews won’t fulfill his messianic mandate because it won’t be
unique to him. Shlomo Hamelech and Chizkiyahu Hamelech both already achieved that.

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 his efforts, the Torah will assume its natural and inherent role as a
universal spiritual guide.

May our learning about Mashiach, and our excitement over his
coming, hasten his arrival. Amen.

SUMMARY

Everything that David Hamelech did, Mashiach will do better. This

is why Mashiach’s achievements will be felt throughout the world
and will remain for posterity.

KEY POINTS

1. Mashiach’s ultimate goal will be for every sentient being to

recognize and embrace the one G-d. Accordingly, Mashiach will
outpace even the achievements of David Hamelech, whom he
will succeed.
2. David Hamelech inspired the Jews and enabled them to fulfill all
the mitzvos. Mashiach will inspire them to even greater heights.
3. David Hamelech was victorious over the neighboring nations.
Mashiach will bend the entire globe to his will.
4. David Hamelech helped Israel’s neighboring nations see the light
of the Torah. Mashiach will inspire a global movement, as all
people will embrace and worship G-d.

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