אומות העולם בימות המשיח: החיים לאחר ביאת המשיח

00:00 In today's shiur, Be'ezras Hashem, we'll discuss the spiritual state of Goyim, the ma'aseh of ruchni of the Goyim, los and lo avoy. We'll cover whether Goyim will be allowed to be misgayer, los and lo avoy, whether they'll be chayav in mitzvos, los and lo avoy, and mainly, Be'ezras Hashem, we'll also talk about related inyanim. To begin with, the Gemara in Yevamos Daf Chavdalah, Damud Bet, it says, "Ein mekabel geirim b'moadei Moshiach." We're not mekabel geirim in the times of Moshiach. "K'shem shelo kiblu gam b'mei David u'Shlomo." There are two reasons that are given why are we not mekabel geirim, los and lo avoy, and it's nafka mina la'halacha. The first explanation, which is the pshat, pshat beShal in the Gemara, it's also, uh, seen in the Rambam, in Hilchos Re'u Biah, Pereg Yud Gimmel, Halacha Tes Vav, and in other places as well. They explain that it's, it's, uh, it's difficult to know the kavana of the person who be-who's being misgayer, whether it's l'shem Shamayim or because, you know, the fear of the Yidden or they want to have hanah from the shefa, tzum ha-shefa that the Yidden are having at that time. Obviously, in the times of Moshiach, when the, the pride of the Yidden and the prosperity of the Yidden will be in abundance, all the Goyim will want to become a part of the Yiddishe nation in order to have this chutz and the shefa gashmi and the shefa ruchni. So therefore, we're not mekabel them 'cause we, we assume or

01:35 we're concerned about ulterior motive. According to this pshat, there will be an exception to the rule of the Gemara. In a place where it's impossible to be mevatel the kavana of the misgayer, then they will be m-mekabel him b'moadei Moshiach if we know for sure that he's coming for the right motives. The second beer in the Gemara, why are we not mekabel m-geirim b'moadei Moshiach, it's brought down in Peirush Pe'ataya on the Vayikra Rabah. And it's brought down also in Netzach Yisrael of the Maaral Damud, Pereg Mem Vav, that the whole thing of geirus is davka shayeich when there is a, an option to choose between tov v'ra. Los and lo avoy, when the truth is going to a misgaya, it's not a chiddush to be bocher, to choose kedusha. And therefore, even if the misgayer, his kavana is l'shem Shamayim, because it wasn't-- because he didn't have that struggle to choose, so we're not mekabel him. According to this pshat, then we can't mekabel geirim b'chal b'moadei Moshiach, even if they had the right kavana. So in other words, based on how you learn the reason for ein mekabel geirim b'moadei Moshiach, there may or may not be exceptions to that rule. Similarly, in, in the Tzvi and in his Mareh M'esod on, on the Gemara of Bava D'eira, Daf Chavdalah, Damud Alef, he says that although los and lo avoy, it's c- it's obvious that the misgayer will not have the right motive 'cause on that, on that time we say, "Az afe

03:11 kol ha'am safa berura." Nevertheless, we're not mekabel Goyim b'moadei Moshiach as geirim as it says in the Sakasa. So he also learned the Gemara as an absolute, as an absolute position that we're not mekabel geirim los and lo avoy. And it seems like many, many other mefarshim also explained that th-this inyan of ein mekabel geirim is there are exceptions to the rule. So for example, in the Meiri on Bava D'eira, Daf Gimmel, Amud Bet, also it's mashma like that from Rashi in Zechariah, Pereg Yud Gimmel, Pasuk Tes, that we are mekabel geirim los and lo avoy, but we only do it achar dikdug gadol ubirur hakavana. So the Gemara just telling us that the ch-- that we don't stam, we're not mekabel geirim stam los and lo avoy, but, uh, you could if you're, if you investigate meticulously. Rebbe Yonasan Eybeschutz in the Sefer Avos Yehonoson on the Haftarah of Parashat HaChodesh, he says a different vort. He says that the itur for to be mekabel geirim b'moadei Moshiach is only for other badidei dinim. But Melech Moshiach, who is morech v'doin, he'll be able to-- he'll know the difference between a, a misgayer l'shem Shamayim or not. So he will be allowed to be mekabel geirim los and lo avoy. Interestingly, in, in Igros Moshe, Chelek Vav, Yoreh Deah, Siman Kuf Ches, he writes that the itur to be mekabel geirim los and lo avoy is only chatichilah. But if they did, b'dii, b'di'avad, then we are mekabel them, and they'll be considered like

04:50 complete geirim. Of course, these, uh, these various mefarshim are o-go- only according to the first shitah that we brought down earlier, the shitah of the Rambam and the Kat HaKemach. But according to the second shitah, the Pe'ataya and the Netzach Yisrael, it's clear that a-according to them, there's no cha-- there's no way that we can mekabel geirim los and lo avoy, even b'di'avad. When I get to the Goyim who will not be misgayer los and lo avoy, the she'elah whether they will be mekayem mitzvos. There are three shitahs that are brought down in the Sefer B'moadei Moshiach, Bahalacha, Chelek Alef, Pe'ez Zesh Bet Daled. He brings down the shitah of the Ran in Darashot HaRan, Darash Zayin. It's also mashma like that from Rashi in Zechariah, Pereg Yud Gimmel, Pasuk Ches. We hold that the Goyim, they'll have the gedar of geirim, and they'll be mekayem all the, uh, they'll-- all the thirty-nine mitzvos just like the Yidden do. The second shitah is the shitah of the Rambam, who holds that the Goyim will be mekayem the sheva mitzvos Bnei Noach. That's l'chore, that's l'chore how the Levi learns in Likutey Sichot, Chelek Chaf Gimmel, page one seventy-nine out of seventy-six in the shitah of the Rambam in the beginning of Pereg Yud Bet in Hilchos Mamrim. And as a snippet to, as a diet that says in the Medrash, Yalhed Shemonim Tehillim Torah Peis-Beis, that in Melech HaMashiach ba'al alitain u'motze onum sheteim mitzvot. You can sukavula what that means in addition. But Sheva

06:19 Mitzvot Bnei Noach will also have two additional mitzvot. So from these words of the Medrash, it's mashma that they won't be in kayam all the other mitzvot like Lidan, just the Sheva Mitzvot Bnei Noach and perhaps a few more. A third sheet is the sheet of the Alter Rebbe in the K'dtei Torah Shelach. Where the Alter Rebbe says, in addition to the Sheva Mitzvot Bnei Noach, the Goyim will also be m'kayeim the mitzvot that, that women are chayavim. In the back of the K'dtei Torah, in the sufot, the artist in Tzionim, he brings down this ktav yad that adds on the reason why they'll be chayavim mitzvot like women. They'll be chayavim the wom-- in the mitzvot that nashem chayavot behem. Because the Gemara in Shabbos, lamad, da, lamad beis aman beis, the amar hashlach ish kol ha'zohar, ve'titzet zocheh mashamshel lo shnei halach meshmoineh me'et savot. That the Goyim will be avot to the Yidden los lo'avot. So just like avot, Eretz Canaan is chayim, and the mitzvot she'nashem chayavot behem, so too the Goyim will be chayav in these mitzvot los lo'avot as well. What will the Goyim learn los lo'avot? So there have been several places, for example, in K'dsei Sicha's Chelek Chaf Zayin, page two forty-seven, or eighty-four, and other places as well. The Rebbe says that the Goyim los lo'avot will learn Torah in inyonim which are shayach to Sheva Mitzvot Bnei Noach, which they are chayavim. And they'll learn these, these inyonim not just l'da'as ma la'asot. It will

07:50 also be as a, as a, as, as a, as a purpose for itself. They'll learn all this sfartot of the halachot of Sheva Mitzvot, and belim ayin in them, belim vavad in them. And the truth is in, in, in the protim of the Sheva Mitzvot Bnei Noach, rev gufi et Torah are nichal on them as well. Not only will the Goyim learn Torah los lo'avot like we just said, they also serve the Ibishn. However, there's always going to be a difference between the Yidden and the Goyim, the Havdalah. The Goyim will also-- will always be on a lower level, and they'll always be tafil to the Yidden. That's what the, the Tzemach Tzedek explains in the Torah of Sukkot. On the pasuk in Sefaniah Pelek Gimel, pasuk tet, "Az avech al am safa brurah likri kulam hashem avaya l'avda es hashem echad." He says the Goyim, at the time of the geulah, they'll be completely nisapach from ra to tov legamri. Just like a baal teshuva who gets fully forgiven. And just like a baal teshuva, mei'av is a vedet nef, nepachot zechuyot, so too the choshech of the Goyim will, will, will turn into light, and the ma'ar will turn into moser. Nevertheless, even though there's going to be a ra'av the Goyim, and it's going to turn into good, they'll, they'll never be able to reach the madeig atimus of the kedusha or the kis of the Yidden. The Goyim will always remain in a, in a external level of kedusha, kavyacha. And

09:24 the proof is, like it says in the pasuk, "Ve'amdu zarim," that they'll still be considered zar-- the, the Goyim will always be considered zarim, outsiders, and secondary to the Yidden. In fact, over there, the Tzemach Tzedek says the Goyim won't even reach the level of Gedim, los lo'avot. Now, he mentions the pasuk, "Az avech al am safa brurah," and "likri kulam hashem avaya l'avda es hashem echad." In the perush in this pasuk, we find in the farshum two different chitas. The Radak over there in Tsefaniah writes that the nations that will rema-- that will survive after Milchemet Gog u'Magog will turn into a cleaner language. They won't be talking about idol worship. "Kulam yekru beshem Hashem, zehu safa brurah," meaning that their, their discussions and their vocabulary will include only things which are related to halachot and not to idol worship. Ibn Ezra says that the safa brurah refers to Lashon Hakodesh. In other words, he holds that the Goyim will only speak Lashon Hakodesh los lo'avot. They will not speak their original language. So according to this, it is a machloket if los lo'avot, the umot ha-olam, they'll speak only Lashon Hakodesh like Ibn Ezra says, or they'll speak their own original languages, but their languages will be speaking about Hashem and heilige things. In different sichot, the Rebbe mentions the, these two chitas. In the sicha of, uh, Siyum HaSicha Toshechinun, page one ninety, the Rebbe says that the languages of the Goyim will not be mispadal los lo'avot. Why? Because of "Vechoz

11:12 Hashem hamlucha," meaning that the-- Hashem's kingship has to penetrate all inyonim and all details of the world, including also the languages. In Siyum HaSicha Toshechinun Beis Chelek Beis, page three sixty-eight, the Rebbe says that the safa brurah refers to Lashon Hakodesh. The Koheftz in the Koheftz of Ardis, it's brought down from-- to be miyasiv this seeming stira according to what it says in the Gemara from the, from the Alter Rebbe in the Torah, page chaf tes, that los lo'avot, the ruchnius of gedarga of Lashon Hakodesh will be-- won't be higher than the, than the other languages. Now, it's higher than other languages. Los lo'avot, all the other languages will be nisa'alah, will be raised up and will have the, the ma'alah, the spiritual ma'alah of Lashon Hakodesh. According to that, they're both correct. Tak of the Goyim will continue speaking whatever languages they spoke until then. Nevertheless, their languages will be, will be elevated to, to the, to the ruchnis digga mayla of lashon hakodesh. To finish off, since we're talking about the Goyim, we'll, uh, we'll finish off with a bit of a discussion about the machamah of Gog and Magog. This nevuah of Gog and Magog is mentioned by several of the neviim, including Yechezkel in perek lamed ches lamed tes, in Zechariah perek yud beis yud gimel and dalet, in Yirmiyahu pereg lamed, in Daniyel perek yud alef and beis, and Yoel pereg dalet. It's also mentioned in Tehillim, as, uh, the Mesilas Dovid mentions in several places in Tehillim, different perakim

12:55 are referring to this machamah. But the truth is this, this war is also mentioned even earlier. In Tak Menasot ben Uziel in Devarim pereg lamed dalet pasuk gimel, he says that the Aibishter showed Moshe Rabbeinu before he passed the machamah of Gog and Magog. And even before that, the Gemara in Sanhedrin daf zayin amud alef says that elder the meidad, they were mesanavve machaneh on the machamahs Gog and Magog when the Yidden were still in the Midbar. And going back even further, the Midrash Tanna in Breishis Rabah tzadi ches says that Yaakov Avinu was already nesanave on Gog and Magog. Zechariah haNavi, he describes the tremendous machamahs that it's going to happen at that time when the Goyim will gather against Yerushalayim. It's going to be, it's going to be during Sukkot, like in Mesilas Dovid in the Radak Zechariah pereg yud dalet pasuk tes zayin. And the Yidden are going to be victorious. And Har HaZeisim is going to be split into two. So over there, the, the, the-- over there, the navi says in pereg yud dalet pasuk dalet, "Vemosch chatzi har tzafoina v'chatzi ho inegva." Half of the mountain is going to move northward and half of it south. The spoils of the Goyim are going to be divided amongst the Yidden. And afterward, the Goyim will go up every year to celebrate Sukkot in Yerushalayim. According to the mefarshim, this machamah described over there by the navi is machamah of Gog and Magog. About this war, the Navi Zechariah says that

14:33 all the Goyim will come to fight over Yerushalayim, and they will be matzliach in conquering half of it, and they'll exile half of the people living in Yerushalayim. Then Hashem is going to come forward and fight against the enemies of the Yidden, and the Goyim will lose the battle. And the spoils of the Goyim will be divided among the Yidden. And this war, it's not a machamah between Gog and Magog. Rather, Gog is the king of Magog. This king is going to be a, um, a major king serving as a leader over other nations. Like it says in Yechezkel perek lamed ches, "Nosi Yidosh meshach vesubo." It's interesting, the Malbim over there in, in, in, in pasuk yud zayin, he says that the name Gog and the name Magog, we will not know at the time of Moshiach, we won't, we won't know who it was referring to. It's only-- it will only happen after the words of the navi will be nesakam, then they'll know who the navi was talking about. What's the purpose of this machamah? So there's a threefold purpose in it. Number one, to cause the whole world to believe in the Aibishter after everybody sees the miracles that's going to happen at that time. That's brought down in the Malbim over there on-- in Yechezkel perek lamed ches pasuk tes zayin. A second purpose is to take revenge on the, on the wicked nations who persecuted, who, who persecuted the Yidden. Number three, to mezakech the Yidden and remove any

16:23 of their yeshoim who are not worthy of witnessing the wonders of the geulah or to bring them to do teshuvah. The Yidden won't have to fight the Goyim. The Aibishter himself will conduct the war with tremendous nisim and neflos. Moshiach himself will fight with Gog and his armies through ruach tzefaso, like it says in Yeshayahu perek yud alef pasuk dalet, "V'ruach tzefaso v'yom tzarosha." Obviously, this machamah will bring, will bring tremendous bracha and shefa to the Yidden, and with it, the geulah amitas v'ashlema. Now, there's a tradition, there's a masorah from talmidei of the Ba-- talmidei of the Baal Shem Tov. It's brought down in the Shem Hashmuel in Parashat Vayigash. The Rebbe also mentions it in the Sichos Kodesh taf shin mem chelek beis, page eight seventy-one, that because of the length of the galus and the disasters that happened to the Yidden throughout, throughout the times of the galus, these have replaced the war of Gog and Magog, and therefore, Gog and Magog will not have to happen. The correct approach to the, to these issues, like, like the Naamah writes in Hilchos Malachim perek yud beis halacha beis, that in these yoniim, Biis Eliyahu and machamah of Gog and Magog are included in the things that lo yeda adam ech yiu ad sheyeiu. The Rebbe says in another sicha, in Sichos Kodesh taf shin chof dalet amud page thirteen, that nevertheless, the, the, the chachamim did tell us the details of this machamah in order that we should know the spiritual avoda

18:06 that we have to do. Because like it says in Tanya in perek lamed zayin, that the-- through our ma'aseh nevua v'ma'aseh nevuas b'nei galus, it will bring, it will bring the, the, the ruchnius and the ohr la'as la'ava. So the Rebbe explains what's the machamah of Gog and Magog in the ways of Hashem. It's machamah with the, with the seven midot herdois and all their details. And when a Yid is victorious in this internal machamah, that will bring to the general victory, the macrocosmic victory of the Yidden over the Goyim, the coming of Moshiach Tzidkeinu.