1

The International Conference of Shluchim begins this Shabbos, Parshas Chayei Sarah, and will be continued during the following days which are associated with Parshas Toldos. Since everything which occurs is ordained by Hashgochah Protis and a Jew should derive a lesson in the service of G-d from everything he sees or hears, it follows that these two Torah portions contain lessons relevant to this conference and the responsibility of a shliach.

Indeed, a major portion of Parshas Chayei Sarah concerns a shlichus, Avraham's charging Eliezar with finding a bride for Yitzchok, and Eliezar's execution of that mission. The following portion, Parshas Toldos describes the offspring of Yitzchok and Rivkah and thus, reveals the intent of that mission. Since Eliezar's mission is described at length in the Torah, we can conclude that it is not merely an isolated historical event, but rather, contains directives of a greater scope that apply in all times.

The lessons which we can derive from this narrative can be understood on the basis of a basic question: Why is this narrative described in such great length in the Torah?[141] The objective of Eliezar's mission, the marriage of Yitzchok and Rivkah, is described briefly while the description of the mission, the preparations for it, and the negotiations it required, is elaborate and detailed.

The concept can be explained as follows: Eliezar's mission in arranging for the marriage of Yitzchok and Rivkah reflects -- in microcosm -- the mission of every Jew, to make a dwelling for G-d in the lower worlds. Rivkah was like "a rose among the brambles," living in Padan Aram together the wicked Besuel and Lavan. Eliezar's mission involved removing her from there and bringing her to Yitzchok to become his wife. Thus, it reflects our service of refining the material nature of the world and transforming it into a dwelling for G-d.

On a very basic level, the wedding between Yitzchok and Rivkah, the first Jewish wedding, is representative of the establishment of a dwelling for G-d in this world since it represents the establishment of a Jewish home. This allows for fulfillment of the commandment, "Be fruitful and multiply, fill up the earth and conquer it." It gave Yitzchok the opportunity to produce "offspring" (Toldos), which refers in a simple sense to Ya'akov and Esav, and in an extended sense, to "the essential offspring of the righteous," "their good deeds."

Since Eliezar's mission reflects such an all encompassing objective, the Torah relates all the details of the mission so that a Jew can derive lessons from it regarding his service in making a dwelling for G-d in this world.

To explain: The objective of establishing a dwelling for G-d in the lower worlds involves two particulars:

1. the establishment of a dwelling -- i.e., that G-d will reveal Himself in this world as a person reveals himself in his own home. In his home, a person reveals himself without any inhibitions, so, too, in this world, G-d will reveal Himself openly as the verse declares, "Your teacher will not conceal Himself any longer."

2. The fact that dwelling will be in the lower worlds emphasizes that it will relate to the creations of this world on their level. Not only will G-dliness be revealed from above to below, but rather, the world as it exists within its own context will recognize G-dliness. Although the world was created in a manner that it does not appreciate G-dliness,[142] its nature will be transformed until it -- within the context of its own existence -- will become G-d's dwelling.

Accordingly, these two thrusts must also be reflected in the service which creates the dwelling for G-d:

1. Since the dwelling must be within the context of the lower worlds, it cannot be established by G-d through a revelation from above. Rather it must be accomplished through the service of the Jews, who act as G-d's shluchim within this world. This leads to a further point, since the Jews are creations of this world, their activity as shluchim [-- which involves forgoing their individual identities and accepting a self-image as G-d's shluchim --] is not only a preparation and a means to establish a dwelling for G-d, it, itself, is a reflection of that dwelling.

   To emphasize this concept, the narrative of Eliezar's mission which serves as a paradigm for shlichus, describes in detail how Eliezar fulfilled the mission with which he was charged.

2. To transform the world into a dwelling for G-d, i.e., a place of Divine revelation, it is necessary for the Jews to recognize that they are merely shluchim. They must be conscious that it is the power of G-d who charged them with this mission and not their individual potential that allows the mission to be successful. To emphasize this point, our narrative elaborates on how Eliezar was charged by Avraham with his mission, how he took an oath, stressing how the shliach's activities are carried out with the power of the one who appointed him.

The latter concept can be clarified within the context of the three perspectives with which the Torah authorities (See Lekach Tov I) of the latter generations have defined shlichus:

1. The shliach is an independent identity and the deeds which he accomplishes are recognized as his. It is merely that through the performance of these deeds, the obligations of the person who charged him with the mission are fulfilled.

2. When the shliach performs a deed, it is considered as if it was performed by the person who charged him with the mission. Though in regard to his other affairs, the shliach is an independent entity, in this regard, the one who charged him is fully responsible for the deed the shliach performed.

3. The shliach is considered as an extension of the one who appointed him. "A shliach is considered as if he is the person who appointed him."

The relationship between a Jew (the shliach) and G-d (the one who appointed him) is defined in the third manner. The Jew's establishment of a dwelling in the lower worlds is possible because he is "a part of G-d," i.e., like the one who appointed him. Service is necessary, however, to reveal this quality. A person must work on himself to transcend his individual self and identify with G-d's will. It is not sufficient for him to perform a G-dly act [a mitzvah] although he remains a separate and individual identity. Rather, he must be totally given over to G-d to the extent that every aspect of his personality -- even those involved with physical activities -- is given over to G-d.

For this reason, the appointment of the shliach by the one who sends him is of such importance. The appointment of shluchim implies that the person appointing them gives them powers.[143] In terms of our fulfillment of the shlichus with which we have been charged by G-d, this concept fuses two opposite thrusts. On one hand, a Jew feels himself as an independent entity, a soul and a body, who has a personality of his own and, must realize that he personally was granted unique potentials to achieve particular objectives in the service of G-d. Nevertheless, while carrying out this service, his own personality must be totally nullified to the extent he is totally identified with G-d who appointed him as His shliach.

2

The above concept provides the basis for the connection between the narrative of Eliezar's mission and the name of the parshah, Chayei Sarah ("the life of Sarah"). Though the name of an entity expresses its fundamental content, in this instance, the connection between Sarah's life and the events related in the parshah is difficult to understand. All those events occurred after Sarah's death.

Nevertheless, since, as our Sages declared, "Since his descendants are alive, he is considered as if he is alive," we can understand that the fullest expression of Sarah's life took place after she departed from this world and yet the heritage of good and holiness which she had established was perpetuated through the marriage of Yitzchok and Rivkah. When was Yitzchok satisfied with his bride? When "he brought her into the tent of Sarah his mother." Our Sages interpret this as meaning that Rivkah resembled Sarah. All the spiritual services which Sarah fulfilled were carried out by Rivkah. Hence, this marriage reflects the ultimate expression of "Sarah's life."

In particular, the expression used by the Torah in describing Sarah's age, "one hundred years, twenty years, and seven years," is significant. "One hundred" refers to the transcendent powers of will and pleasure, "twenty" refers to our intellectual powers, and "seven" to our emotions. Afterwards, the verse concludes "the years of Sarah's life," which our Sages interpret to mean that "all are equal for the good." This reflects how all the soul's powers are unified into a single point, brought together through the bittul of yechidah, the essence of the soul, which is above all division. Nevertheless, this essential point of soul permeates through all the soul's powers and unites them in this all-encompassing bittul.

To relate this idea to the concept of shlichus described above: As mentioned, our fulfillment of the mission to make this world a dwelling for G-d involves the fusion of two opposites: a) the shliach using all of his powers (his will and pleasure, intellect, and emotion in the fullest way possible. b) the shliach giving himself over to G-d entirely, focusing all his powers on a single goal, the fulfillment of G-d's will.

We derive the power to fuse these two opposites from Sarah, our Matriarch. She endowed us, her descendants, with the potential for the essence of the soul to permeate every aspect of our personality ("all are equal for good") and to unify will and pleasure ("one hundred years"), intellect ("twenty years"), and emotion ("seven years") in this all encompassing bittul.

The dedication of our potentials to this shlichus with the bittul described above enables us to refine our world and make it a dwelling for G-d. We are able to reveal how "all the entities in the heavens and the earth... came into existence from the truth of His Being."

Based on the above, we can understand the statement that shliach (çëîÖ) plus ten (representing the ten powers of the soul) is numerically equivalent to Moshiach (çëÖÄ). When a person dedicates all of his ten powers to the fulfillment of the mission to make this world a dwelling for G-d, he reveals the spark of Moshiach he possesses within his soul. Each entity possesses a point of Moshiach which represents the essence of that entity, the level of yechidah that transcends all distinctions. Simultaneously, the level of yechidah permeates through all of these different entities.[144]

Through revealing the aspect of Moshiach which relates to him, each individual hastens the actual coming of Moshiach as alluded to in the Rambam's statement that with one mitzvah, each Jew has the potential to tip the balance of the entire world and bring complete salvation.

3

Based on the above, we can understand the connection between the parshios, Toldos and Chayei Sarah. As mentioned, Parshas Chayei Sarah revolves around the marriage of Yitzchok and Rivkah. The ultimate goal of that -- and every other marriage -- is to produce Toldos, "offspring." Chassidus explains that the birth of a child reveals "the power of Ayn Sof ('G-d's infinity')."

Similarly, the spiritual dimensions of our service which are represented by that marriage, the mission to make this world a dwelling for G-d, are intended to reveal "the power of Ayn Sof" throughout the world through their Toldos which, as our Sages state, refer to a person's "good deeds" which are "the essential offspring of the righteous."

These activities are also related to bringing about "offspring" in another context. The Previous Rebbe explained that the mitzvah to "be fruitful and multiply" means that "one Jew must make another Jew," i.e., influence another Jew to express his Judaism.[145] Furthermore, the influence one exerts on others must be complete, powerful enough to motivate that person himself to go out and spread Judaism to other people.

In this context, each word in the verse, "These are the offspring of Yitzchok the son of Avraham," is significant. Our Sages explain that the word "these" refers to an entity which is openly revealed. The "offspring" refers to a new entity; "of Yitzchok," produced by Yitzchok and reflecting his nature which is associated with producing joy and happiness as reflected in Sarah's explanation of the name she gave him, "Whoever hears will rejoice with me."

"The son of Avraham" implies that it is openly apparent -- to the extent that the facial characteristics of Yitzchok and Avraham were identical -- that he is a descendant (and the heir to the heritage of) "the father of many nations," the person who is involved with spreading the service of establishing a dwelling for G-d throughout the world at large.

The Hebrew word Toldos ("offspring") is plural, referring to Ya'akov (the service of "doing good") and Esav (the service of "turning away from evil"). The establishment of a dwelling for G-d involves both these services. Furthermore, in an ultimate sense, since Esav is also a son of Yitzchok and Rivkah, the service he connotes does not involve merely the negation and rejection of evil, but rather, its elevation and refinement.[146] The establishment of a dwelling for G-d in the lower worlds requires both the service of Ya'akov, "a straightforward person, a dweller of tents" (the service of Torah and mitzvos), and Esav, "a man of the field" (the service of refining and elevating the material substance of the world). This will lead to the era when, "I will come to my lord in Seir," when Esav will be elevated and prepared to accept the Messianic redemption.

On the basis of the above, we can understand the sequence of the parshios from Lech Lecha to Toldos. Lech Lecha refers to the bittul that motivates a journey from one's previous state. This prepares a person for Vayeira, a revelation of G-dliness. Chayei Sarah involves the expression of this revelation through every element of our personalities which gives a person the potential to produce Toldos, "offspring" and establish a dwelling for G-d in this world.

4

The above concepts are fundamentally related to the International Conference of Shluchim which begins this Shabbos. All Jews are shluchim of G-d to establish a dwelling for Him in this world. Particularly, when an individual is appointed as shliach of the Previous Rebbe, his role in fulfilling the shlichus with which he has been charged by G-d receives greater emphasis. Surely, this applies when shluchim from all over the world have gathered together. Each of their missions must relate to two of the points mentioned above: a) Each shliach must use his full potential (all of his ten powers) for the sake of the fulfillment of the mission. b) Each shliach must be totally given over to the one who appointed him, the Previous Rebbe, and thus, standing in the place of the one who appointed him.

The fusion of these two contradictory points relates to a similar fusion of two opposites: a conference (unity) of shluchim (who are many). This is particularly relevant in regard to an international conference where shluchim are gathered from all over the world -- this is especially significant when this conference is held in a Shul which is a house of study -- for the sake of strengthening their commitment to the fulfillment of their shlichus to spread Yiddishkeit, Torah, and goodness throughout the world. The general nature of this shlichus, however, must be interpreted in an individual manner by each shliach in order to influence his particular country and situation.

By gathering together in such a conference, all the shluchim receive greater strength and potential to carry out this mission. In particular, additional power is granted this year, the fortieth year after the Previous Rebbe's passing.[147] Our Sages explain that after forty years, a student attains a full grasp of his teacher's knowledge.[148] Thus, the fact that forty years have elapsed since the Previous Rebbe's passing implies that we are granted the potential to reach a higher rung in the fulfillment of the mission to make this world a dwelling for G-d. This must be reflected in the two aspects of shlichus mentioned above: The shliach's bittul must be more complete and encompassing. Simultaneously, that bittul must inspire him to dedicate all of his potentials to the fulfillment of his mission.

In application of the above: The intent of the conference of shluchim should be to strengthen each other to spread ahavas Yisrael ("the love of our fellow Jews") and achdus Yisrael ("the unity of the Jewish people"). The first step in accomplishing that objective is spreading love and unity among the shluchim themselves. Though they come from different places with different missions particular to their individual situation, they join together in one conference with a single goal.

The unity established in this conference through praying, studying, and accepting resolutions together should continue to have an effect when each shliach returns home. In his own individual circumstances, he should feel connected to the other shluchim and to the one who appointed them.

This unity will grant the shluchim the potential to spread unity among the Jews in the countries in which they dwell. Through these efforts, the entire world will become united in the fulfillment of G-d's will; the Jews, through the performance of the 613 mitzvos and the gentiles, through the observance of the seven universal laws given to Noach and his descendants.

To strengthen the unity among the shluchim, it is proper to print a book to serve as a constant reminder of this conference. This book should include: pictures of all the participants in the conference including their families, new Torah concepts that were authored by the participants in the conference, and a record of the speeches and resolutions made during its interim. Also, Torah concepts and resolutions that emphasize the unique nature of the present year, the fortieth year after the Previous Rebbe's passing should also be included. When a shliach returns to his own community and opens this publication, he will remember this conference. This will inspire him to further efforts in fulfilling his mission.

This is also an appropriate opportunity to reiterate the suggestion made regarding gathering people together in every community each Shabbos to study Torah and focusing that study on a common subject, the weekly Torah portion. Similarly, it is important to emphasize the study of the Rambam's Mishneh Torah which was completed in the previous week.[149] It is proper to organize siyyumim (celebrations in honor of the summation of study) in communities throughout the world. Rabbis and community leaders should be encouraged to attend these gatherings which will bring honor to the Rambam and honor to the Torah as a whole. Through spreading the study of the Rambam -- a text which includes "the entire oral law" in a manner that can be understood by "those of lesser stature as well as those of greater stature" -- throughout the world, the Jewish people become united in a bond of Torah.

May these efforts hasten the fulfillment of the prophecy with which the Rambam concludes his text, "And the earth will be filled with the knowledge of G-d as the sea covers up the ocean bed," with the coming of Moshiach. May it be now, immediately.

Hadran on Rambam's Mishneh Torah

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

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

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

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

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

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

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

This appears inappropriate for the conclusion of the Rambam's text. The Mishneh Torah emphasizes the effect the Torah's halachos have in the world. The fullest expression of this potential will come in the Messianic age when we will be able to carry out the Torah and mitzvos in a complete manner. Thus, seemingly the Rambam should complete his text by describing the state of fulfillment to which the Torah's halachos can bring the world[150] and not the nullification of the world's existence.[151]

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

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

The explanation of the above depends of the contrast between faith and knowledge. Knowledge comes about through a person's intellectual development. Faith, in contrast, has its source in the revelation of the object in which we believe. Accordingly, knowledge implies a limitation and constriction of the object which is known according to the limits of man, the knower. Faith, on the other hand, relates to the object as it is, beyond the limits of our intellect. Indeed, the revelation of our potential for faith nullifies our intellectual faculties.[152]

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

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

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

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

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

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

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

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

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

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

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

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

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

The phrasing of this halachah is problematic:

1. After it states: that the "Primary Being 'brought into being all existence,"' it is apparently unnecessary to state that "all the beings... came into existence only from the truth of His being."

2. What does the word "only" intend to exclude?

3. Why doesn't the Rambam remain consistent in the terms he uses? In the first clause, he refers to "a Primary Being" and in the second clause, he mentions "the truth of His being."

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

These two clauses also reflect two different levels of G-dliness. The first level refers to that level of G-dliness which descends to the point where it becomes "a Primary Being." This term implies that there is a connection to other entities which exist.[153] This represents the level of G-dliness which relates to worldly existence and thus, brings about bittul within the context of that existence.

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

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

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

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

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

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

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

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

In contrast, the Jews' existence transcends the set of creation, "Israel arose in [G-d's] mind]," preceding the creation of the world. A Jew is "truly a part of G-d." "Israel and the Holy One, blessed be He, are one." Accordingly, a Jew shares an intrinsic appreciation of "the truth of His being." This is not a concept which is foreign to him that he can absorb, but rather the truth of his own personal existence.[154]

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

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

In this context, we can appreciate why the Rambam also quotes the word "for." The Jews' essential appreciation of G-dliness will surface "for" -- because -- "the world will be filled with the knowledge of G-d..." Since the Jews will have brought the world to this level of awareness, as a reward, they "will be great sages and know hidden matters..."[155]

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

   

Notes:

141. (Back to text) Our Sages explained that Eliezar's prayer is repeated twice in order to teach us that, "The prayers of the patriarchs' servants are dearer than the Torah of their descendants." This, however, does not answer the question asked above because it explains why Eliezar's prayer was repeated. The repetition of Eliezar's prayer, however, is only one aspect of the lengthy narrative. Here, the question focuses not on that individual point, but on the narrative as a whole.

142. (Back to text) This concept is alluded to in the Hebrew word for world olam which is related to the world helam, meaning "hiddenness."

143. (Back to text) Since, in essence, a shliach is a separate entity from the person who appointed him, the concept of shlichus can be established by the Torah alone and, otherwise, would not be possible. This applies even according to the first two conceptions of shlichus and, surely, according to the third conception.

144. (Back to text) Oil serves as a metaphor to illustrate this concept. On one hand, it rises above all other liquids (as the quality of Yechidah transcends all other qualities). Conversely, it has the tendency to permeate through all other entities (reflecting how the quality of Yechidah permeates through every aspect of our personalities).

145. (Back to text) This interpretation is alluded to in our Sages' statement, "Whoever teaches his colleague's son Torah is considered as if he fathered him."

146. (Back to text) In his commentary, Rashi explains that the word Toldos refers to "Ya'akov and Esav who are mentioned in the parshah." This phraseology contains the allusion that Esav, material concerns, should be viewed "as mentioned in the parshah," i.e., from a Torah perspective and not with a worldly outlook.

     This allows Esav to be elevated to a state of completion which is alluded to in his name. The Hebrew for àÖÆ is related to the word Asu "they made," implying that all of his attributes have reached a state of fulfillment and accomplishment.

147. (Back to text) This point shares a connection with this week's Torah portion. Yitzchok was forty years old when he married Rivkah.

148. (Back to text) This is derived from Moshe's statement to the Jewish people that after the forty years of wandering in the desert, they had been granted "a knowing heart, eyes that see, and ears that hear."

149. (Back to text) On this Shabbos, the Rebbe Shlita also made a hadran (a discourse in summation) of the Mishneh Torah. This has been translated and printed separately.

150. (Back to text) To emphasize this concept, the Rambam states that in the Messianic age, the natural order will not be nullified and "the world will proceed according to its pattern." Nevertheless, that pattern will be uplifted through its connection with "the knowledge of G-d."

151. (Back to text) For this reason, in the Mishneh Torah, the Rambam does not mention the resurrection of the dead or the seventh millennium in which the entire nature of the world will change. These events -- though significant -- concern the nullification of the natural order and not man's achievements within its context. Hence, they have no place in this text.

152. (Back to text) Not only does faith expose a person to concepts which he cannot grasp intellectually, it changes the manner with which he approaches those concepts which can be intellectually comprehended. Thus, in Tanya, the Alter Rebbe quotes Proverbs, "A fool will believe all things, i.e., belief characterizes his approach not only to those matters which he does not comprehend, but rather to "all things."

153. (Back to text) The expression "a Primary Being" implies that this being also shares a connection to the numbers which follow after one.

154. (Back to text) This is reflected by the Rambam's description of the Jews as being "great Sages," in contrast to the gentiles who will be occupied in the "knowledge of G-d." By stating that the Jews will become Sages, the Rambam implies that the knowledge of G-d they achieve will be part and parcel of their own identity. In contrast, the world at large will be "occupied" -- involved in something external -- with that knowledge.

     A further allusion can be derived from the expression "as the waters fill up the ocean bed" which describes the level of appreciation of G-dliness attained by the world at large. Our Sages state that in the Messianic age G-d will make wings for the righteous -- and "Your people are all righteous" -- and they will glide above the waters, i.e., their connection with G-dliness will surpass that of the gentiles.

     [The Torah is also referred to by the metaphor of water. Thus, the Jews' "gliding above the waters" can also allude to the fact that the essential level of the Jewish people surpasses that of the Torah.]

155. (Back to text) The Rambam, however, concludes with the effect of Torah in the world at large for this, making the world a dwelling for G-d -- and not the reward which a Jew will receive for this service -- is the ultimate purpose of our existence.