1. The Rambam Study Cycle and Its Importance
Today we’ll do things a bit differently, beginning with a brief word on the Parsha and then marking the completion of the Rambam’s Yad HaChazakah—his monumental code of Jewish law. Thirty-four years ago, the Rebbe encouraged everyone to study Rambam daily as a way to cover the entire Torah, all its laws, approximately once a year for those who learn three chapters per day. This cycle allows one to become familiar with every aspect of Torah law. For those who study one chapter per day, it takes three years to complete, and this is paired with learning the Sefer HaMitzvos—the Book of Commandments. This study is both important and beneficial, granting broad familiarity with all areas of Torah.
2. Yaakov’s Departure from Lavan in Vayeitzei
In this week’s Parsha, Vayeitzei, we find that by the portion of Revi’i, all of Yaakov’s children (all except Binyamin?) have been born; Rachel gives birth to Yosef. At this point, Yaakov asks Lavan for permission to leave. However, his request does not succeed—he ends up staying another six years and ultimately must sneak away without Lavan’s consent. This demonstrates that sometimes approval cannot be obtained from those entrenched in their ways; Yaakov could not change Lavan’s mind or ways. Eventually, he had to take action himself and leave without waiting for agreement.
This moment marks the completion of Yaakov’s work in golus—exile—in Charan. He is now ready to return to Eretz Yisrael—the Land of Israel.
3. Connecting Yaakov’s Journey to the Conclusion of Rambam
This transition parallels our own journey as we finish studying the Rambam’s code, which concludes with laws about Moshiach in Hilchos Melachim uMilchamoseihem—the Laws of Kings and Their Wars. Just as Yaakov could not wait for Lavan’s approval but had to move forward on his own initiative, so too we cannot wait passively for redemption or for others’ consent. We must actively seek to leave our own personal golus, trusting that our efforts in Torah study will help bring about redemption.
The hope is that completing the Rambam will help us merit an end to exile and bring Moshiach physically and literally—taking us all out from golus and bringing us to Eretz HaKodesh, the Holy Land.
4. The Rambam’s View on Moshiach: Natural Order and Parable
The final chapter of Rambam (chapter 12) begins by clarifying a common misconception: one should not think that in the days of Moshiach the natural order will be nullified or that there will be new phenomena in creation. Rather, “olam k’minhago noheg—the world will continue according to its natural conduct.” This is actually a debate in the Talmud, but this is how Rambam rules.
The verses in Yeshayahu describing wolves living with sheep and leopards lying with goats are not literal predictions but rather parables (moshol v’chida). The wolf represents Israel’s enemies who will no longer harm them; instead there will be peace between nations and Jews. All nations will return to true faith in Hashem, ceasing robbery and destruction, living ethically just as Jews do.
The metaphors extend further: when it says “the lion will eat straw like cattle,” it means even those previously hostile will live peacefully alongside Israel. All such prophecies about Moshiach are parables whose full meaning will become clear only when those days arrive.
5. Uncertainty About Messianic Details
The Rambam acknowledges that many details about Moshiach remain unclear because neither prophets nor sages provided precise traditions about these matters—they only described them as they understood from scripture. Therefore there are disagreements regarding what exactly will happen.
The main thing is not to become preoccupied with these details or try to calculate when Moshiach will come (lo yisasek b’divrei ha’agados… v’lo yechashev hakitzin). Such speculation does not lead one closer to love or fear of Hashem. Instead, one must simply anticipate and believe generally in Moshiach’s coming.
6. The Role of Prophecy Before Moshiach
The simple reading of prophetic texts suggests that before Moshiach comes there will be a war called Gog u’Magog, preceded by a prophet who prepares Israel spiritually—turning hearts back towards Hashem and making peace between generations (v’heishiv lev ovos al bonim, Malachi 3:24). However, this prophet does not come to change halachic status or family lineage but only to foster unity and spiritual readiness among Jews.
Moshiach himself will clarify each Jew’s tribal lineage but will not disqualify established families or declare anyone illegitimate if their status has been accepted within the Jewish community.
7. The True Purpose of Redemption According to Rambam
The ultimate goal for which prophets and sages longed for Moshiach was not political domination or material pleasure but spiritual freedom: “so they could devote themselves entirely to Torah study without disturbance.” In those days there will be no hunger, war, jealousy or competition—abundance for all so great that delicacies are as common as dust (either because they are plentiful or because people no longer value them).
The world’s sole occupation will be knowing Hashem alone—a time when wisdom abounds and people understand divine mysteries as much as humanly possible: “Ki mol’oh ho’oretz dei’oh es Hashem kamayim layom m’chasim—the world will be filled with knowledge of G-d as water covers the sea.” This is how Rambam concludes his monumental work.
8. Completing One Cycle and Beginning Anew
The conclusion of Rambam brings us full circle: as we finish these laws we immediately begin again from Yesod HaYesodos v’Amud HaChochmos—“The foundation of foundations and pillar of wisdom,” whose initial letters spell out Hashem’s name (Yud Kei Vav Kei). May our learning merit not only knowledge about Moshiach but also its realization—that we should see redemption physically and literally, being led out from exile into Eretz Yisrael, bringing true peace into the world.