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B"H Okay, let's break down this fascinating Sicha (discourse) from the Rebbe. The goal here is to understand the Rebbe's message clearly, even without a deep background in Jewish texts or Chasidic thought. We'll unpack the concepts, explain the references, and follow the Rebbe's line of reasoning step-by-step. **The Starting Point: A Puzzling Prophecy about the End of Days** The Sicha begins by looking at a prophecy given by Bilaam, a non-Jewish prophet mentioned in the Torah (specifically in the Book of Numbers, Parshas Balak). This particular prophecy (Numbers 24:17) speaks about the distant future, the "End of Days" (אַחֲרִית הַיָּמִים - *Acharis HaYamim*), which commentators like Ramban (Nachmanides, a major medieval commentator) understand as the time of Mashiach (the Messiah). The prophecy famously states: "A star shall step forth from Jacob, and a scepter shall arise from Israel" (דֶּרֶךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל - *Derech kochav miYaakov vekam shevet miYisrael*). This is widely understood to refer to the coming of King Mashiach. Now, the very same verse continues: "...and he shall smite the corners of Moab, and undermine all the children of Seth" (וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל בְּנֵי שֵׁת - *u'machatz pa'atei Moav v'karkar kol b'nei Shes*). The Rebbe focuses on the last part: **"v'karkar kol b'nei Shes" – "and undermine/destroy all the children of Seth."** Who are the "children of Seth"? Seth was the son of Adam and Eve, born after Abel's death. In Jewish tradition, "all the children of Seth" is often understood to mean *all of humanity* (excluding, in this context, the specific nation of Israel being discussed). **The Problem: Two Conflicting Interpretations** The Rebbe points out that there are generally two ways commentators understand this phrase "v'karkar kol b'nei Shes": 1. **Dominion/Rule (Targum Onkelos):** Onkelos, who wrote a standard Aramaic translation and interpretation of the Torah, translates this as Mashiach will *rule over* all mankind (וְיִשְׁלוֹט בְּכָל בְּנֵי אֱנָשָׁא - *v'yishlot b'chol b'nei enasha*). This implies control and leadership, not destruction. 2. **Destruction/Annihilation (Ibn Ezra, other Targumim):** Ibn Ezra, another major commentator, explains "karkar" (וְקַרְקַר) like the word used for tearing down a wall (מְקַרְקַר קִיר - *mekarker kir*, Isaiah 22:5). He says it means *destruction* (הֶרֶס - *heres*). Other ancient Aramaic translations (Targum Yerushalmi, etc.) also lean towards this meaning, emphasizing the defeat and elimination of the nations. **The Big Question Arises** Here's the core issue the Rebbe raises: If Interpretation #2 (Destruction) is correct, it seems to suggest that in the Messianic Era, *all non-Jewish nations will be destroyed*. This is extremely puzzling (תָּמוּהַּ - *tamuhah*) because there are *many* other prophecies in the Hebrew Bible that explicitly state the opposite! The Rebbe cites several examples: * **Isaiah (Chapter 2):** Describes the End of Days when "all the nations shall flow" to the Temple Mount in Jerusalem, wanting to learn G-d's ways. It speaks of Mashiach judging *between* the nations and settling disputes *for many peoples*. This clearly implies nations *exist* and seek G-d. * **Isaiah (Chapter 66):** G-d says He will gather "all the nations and tongues," and they will come and see His glory and declare it among the nations. Again, nations exist and recognize G-d. * **Zephaniah (Chapter 3):** G-d promises, "Then I will turn to the peoples a pure language, that they may all call upon the Name of Hashem, to serve Him with one consent." This vision is one of universal worship, not universal destruction. How can Bilaam's prophecy (as interpreted by Ibn Ezra) possibly mean the *destruction* of all nations when so many other prophets foresee their continued existence and spiritual elevation in the Messianic Era? **Bringing in Another Difficult Prophecy (Zechariah)** The Rebbe acknowledges there's another prophecy, in Zechariah (Chapter 13), that seems to support the "destruction" idea. It says: "And it shall come to pass, that in all the land, says Hashem, two parts therein shall be cut off and die; but the third shall be left therein" (וְהָיָה בְכָל הָאָרֶץ נְאֻם ה׳ פִּי שְׁנַיִם בָּהּ יִכָּרְתוּ יִגְוָעוּ וְהַשְּׁלִשִׁית יִוָּתֶר בָּהּ - *v'hayah v'chol ha'aretz... pi shnayim bah yikartu yigva'u v'hashlishis yivaser bah*). A Midrash (a traditional interpretive text) explains that the surviving "third" refers to **"these are Israel."** This interpretation suggests that two-thirds of the world's population (presumably the non-Jewish nations) will perish, and only Israel will remain. So, perhaps Ibn Ezra's interpretation of Bilaam's words aligns with this understanding of Zechariah's prophecy. **But the Problem Remains:** Even if this aligns Zechariah with one interpretation of Bilaam, it just shifts the question: How does *Zechariah's* prophecy (interpreted this way) fit with all the *other* prophecies (Isaiah, Zephaniah) about nations surviving and serving G-d? **The Talmudic Debate on Zechariah's Prophecy** The Rebbe then brings in a discussion from the Talmud (Sanhedrin 94a) where two great sages, Reish Lakish and Rabbi Yochanan, debate the meaning of Zechariah's "the third shall be left therein": * **Reish Lakish:** Says it refers to "a third of the descendants of Shem" (Shem was Noah's son, and Abraham, the ancestor of the Jewish people, descended from him). This implies the survivors are essentially the Jewish people. * **Rabbi Yochanan:** Disagrees, saying, "Their Master [G-d] would not be pleased that you say this about them! Rather, [it means] even a third of the descendants of Noah." (Noah being the ancestor of *all* post-Flood humanity). One interpretation (cited from Rishonim - early medieval commentators) suggests their argument is precisely about whether non-Jews are included in the surviving "third." According to this view, Rabbi Yochanan insists G-d *wants* some non-Jews to survive ("Their Master wouldn't be pleased" otherwise). **The Difficulty Persists:** 1. Even with R' Yochanan's view (as interpreted here), Reish Lakish *still* seems to hold that all nations will perish. 2. Other commentators understand the Reish Lakish/R' Yochanan debate differently – perhaps it's only about *which portion* of the Jewish people will survive hardships, not about the nations at all. (Rashi's commentary seems to imply this). 3. If we follow Reish Lakish (or the second understanding of the debate), we are back to the original problem: How can *all* nations perish, contradicting so many prophecies? **Shifting Gears: The Halachic (Jewish Law) Perspective** The Rebbe now makes a crucial move. He points out that this isn't just a theoretical debate about interpreting verses. It has implications in Halacha (practical Jewish Law), specifically concerning Mashiach. He quotes Maimonides (Rambam), one of the greatest codifiers of Jewish law, in his magnum opus, the Mishneh Torah (often called "Sefer HaYad" - "The Book of the Hand"). In the section Laws of Kings and Their Wars (Hilchos Melachim): 1. **Rambam (Chapter 11):** States that one of Mashiach's accomplishments will be to "perfect the entire world to serve G-d together," quoting the verse from Zephaniah (3:9) about giving the nations a "pure language" to serve G-d. 2. **Rambam (Chapter 12):** Explains the famous prophecy of "the wolf dwelling with the lamb" (Isaiah 11:6) metaphorically. It means "Israel will dwell securely *with the wicked of the world*... *they will all return to the true faith*, and will no longer steal or destroy, but will eat permitted things peacefully *alongside* Israel." **Why This Matters in a Law Book:** The Rebbe emphasizes that Rambam's Mishneh Torah is primarily a book of *law*, not just a collection of prophecies or descriptions of the future. If Rambam includes these descriptions of Mashiach's universal impact, it must be relevant to *Halacha*. * **Relevance 1: Knowing Mashiach:** Just as the signs for *identifying* Mashiach (e.g., fighting G-d's wars, gathering exiles, building the Temple) are Halachically relevant, so too is understanding the *full scope* of his mission. Knowing that he will perfect the *entire world* is part of our required belief and understanding of the complete redemption he will bring. * **Relevance 2: Current Practice:** The Rebbe suggests an even deeper connection. Rambam also rules (Hilchos Melachim 8:10) that it is a mitzvah (commandment) stemming from Moses at Sinai "to compel [or better: influence/persuade] all inhabitants of the world to accept the commandments commanded to the children of Noah" (the Seven Noahide Laws, basic moral laws for all humanity). Since Mashiach will ultimately achieve this universal service of G-d, our efforts *now* to encourage observance of the Noahide Laws are a direct preparation (הֶכְשֵׁרָה - *hechsherah*) for Mashiach's work. This, the Rebbe notes, might explain why Rambam places the laws concerning non-Jews (Noahide laws) right before the laws detailing Mashiach in his code. So, Rambam's authoritative legal perspective clearly assumes the survival and spiritual elevation of the nations in the Messianic Era. **Revisiting the Core Difficulty: G-d's Mercy** The Rebbe returns to the fundamental problem with the "destruction" interpretation, especially of Zechariah's "two-thirds perish." How can this happen in the Messianic Age? We know the principle "G-d is good to all, and His mercy is upon all His works" (טוֹב ה׳ לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו - *Tov Hashem lakol, v'rachamav al kol ma'asav*, Psalms 145:9). Yes, history records Divine punishments like the Flood or Sodom. But those were explicitly linked to extreme, pervasive wickedness ("the earth was filled with violence," "all flesh had corrupted its way"). The prophecies of Zechariah ("two-thirds perish") and Bilaam ("undermine *all* children of Seth"), if taken literally as destruction, seem indiscriminate. They imply the end of *all* non-Jews, even the righteous among them (חֲסִידֵי אוּמוֹת הָעוֹלָם - *Chasidei Umos HaOlam*). If the surviving third is *only* Israel, what happens to the righteous gentiles? This seems especially problematic for the Messianic Era. Tragedies and suffering happen during exile (גָּלוּת - *Galus*), a time when G-d's presence is hidden (הֶסְתֵר פָּנִים - *Hester Panim*). We might ask difficult questions then ("Why, G-d?"). The Rebbe even alludes to the Holocaust ("in the generation before us") as the most extreme example of suffering in exile. But the Messianic Era is supposed to be the opposite! It's the time of *revealed* G-dliness, when "G-d will be King over all the earth... G-d will be One and His Name One" (Zechariah 14:9). How could mass destruction occur precisely when G-d's goodness and oneness are meant to be manifest? **A Potential (But Flawed) Solution: Natural Attrition?** The Rebbe considers a possible way out: Maybe "perish" (יִכָּרְתוּ וְיִגְוָעוּ) doesn't mean violent death. Perhaps it means the nations will simply stop having children (שְׁלִילַת כֹּחַ הַהוֹלָדָה - *shlilas koach ha'holadah*, negation of the power of procreation). Over time, they would naturally die out. Could this resolve the "mercy" question? The Rebbe explains that, from a Chasidic perspective, the ability to have children isn't just biology. It reflects G-d's infinite power (אֵין סוֹף - *Ein Sof*) invested in finite creation, allowing limited beings to potentially produce unlimited descendants. It's an "extra" gift, somewhat beyond pure nature. So, *not* granting this continuation might not be seen as actively taking something away or lacking mercy, but simply not extending this particular infinite potential. **Why This Solution Fails:** However, the Rebbe finds this explanation insufficient for two main reasons: 1. **Purpose:** If the nations are destined to achieve a "pure language to call upon G-d's name and serve Him together" (Zephaniah 3:9), why would these devoted servants of G-d be destined to disappear, even gradually? 2. **Explicit Prophecies of Service:** Other prophecies clearly state that nations *will* actively serve and assist Israel in the Messianic era (e.g., Isaiah 49:23 "Kings shall be your nurses...", Isaiah 61:5 "Strangers shall stand and pasture your flocks..."). Even Reish Lakish (who seemed to exclude nations earlier) states elsewhere (Talmud, Kesubos 111b) that someone meticulous with the mitzvah of *tzitzis* (ritual fringes) will merit 2,800 servants! How can nations serve Israel if they are destined to die out? **The Rebbe's Core Insight: It's About the *Nature* of Existence, Not Physical Annihilation** This leads the Rebbe to a crucial conclusion: All interpretations must agree that the nations *will physically exist* in the Messianic Era. The disagreement cannot be about literal survival versus literal destruction. Instead, the debate must be about the **quality, status, or nature** of their existence in that future reality. **The Explanation: Two Possible Modes of Future Existence for Nations** The Rebbe proposes the following: The Messianic redemption is primarily focused on Israel (gathering the exiles, restoring the Temple, etc.). The perfection of the rest of the world is, in a sense, a consequence of Israel's redemption, just as the entire creation is understood to be "for the sake of Torah and for the sake of Israel" (Rashi on Genesis 1:1, quoting Midrash). However, there are two ways to understand the relationship between Israel's redemption and the world's perfection: 1. **Mode 1: Subsidiary Existence:** The nations' perfected state is *solely* a byproduct and support system for Israel's redemption. Their existence and purpose are defined *only* in relation to Israel's needs. They don't experience the redemption as having intrinsic meaning for *them*, only as part of Israel's story. Their own independent sense of self or purpose is nullified. 2. **Mode 2: Intrinsic Value:** While stemming from Israel's redemption, the perfection of the nations also has its *own* significance. They experience the redemption as G-d's purpose being fulfilled in *them* too, as His creations undergoing their own refinement (בֵּרוּר וְזִיכּוּךְ - *birur v'zikuch*). They have a value and purpose in the redemption that is felt *by them* as well. **Connecting the Modes to the Interpretations:** Now, the Rebbe connects these two modes back to the original conflicting interpretations: * **Mode 1 (Subsidiary Existence) aligns with "Destruction/Undermining":** * The terms "karkar" (undermine/destroy) and "yikartu v'yigva'u" (cut off and die) don't mean physical death. They mean the *nullification* of the nations' independent existence or identity (מְצִיאוּת בִּפְנֵי עַצְמוֹ - *metzius bifnei atzmo*). Their sense of self is "destroyed" or "cut off." * The Rebbe uses the analogy of a Canaanite slave in Jewish law: "Whatever a slave acquires, his master acquires." The slave legally has no independent standing; their existence is subsumed under the master. Similarly, in this mode, the nations' existence would be entirely absorbed into the context of Israel's redemption. * This fits Reish Lakish's view (interpreted as excluding nations) – their separate standing is gone. * **Mode 2 (Intrinsic Value) aligns with "Dominion/Rule":** * The interpretation "He will rule over all mankind" (Onkelos) implies the nations *exist as distinct entities* over whom Mashiach rules. They maintain a "status of existence" (גֶדֶר מְצִיאוּת - *geder metzius*). * This fits Rabbi Yochanan's view (interpreted as including nations): "Their Master wouldn't be pleased" means G-d desires the redemption to be meaningful *for the nations themselves*. They are included in the "third that remains," retaining their own standing within the redeemed world. **Where Halacha and Chasidus Stand** The Rebbe argues that both Halacha (as seen in Rambam) and Chasidic thought align strongly with **Mode 2 (Intrinsic Value)**: * **Rambam:** As shown earlier, Rambam consistently describes the universal perfection of the world and the nations' return to G-d as significant, distinct achievements of the Messianic Era, not just footnotes to Israel's redemption. * His statement that the "occupation of the *entire world* will be solely to know G-d" clearly implies the nations participate actively. * The Rebbe connects this to Rambam's view that a non-Jew observing Noahide Laws *because they were commanded via Moses at Sinai* earns a share in the World to Come. This shows that Torah itself elevated the potential and purpose of non-Jews, giving them their *own* path and reward, thus implying their existence has intrinsic value. * **Chasidus (The Alter Rebbe in Tanya):** The Rebbe quotes the Alter Rebbe (Rabbi Shneur Zalman of Liadi, founder of Chabad Chasidus) in his foundational work, Tanya (Igeres HaKodesh, Epistle 26). The Alter Rebbe writes that in the future, the world's physicality will be refined so *Israel* can receive G-d's revealed light. But then he *adds*: "And from the *surplus* of the illumination to Israel, the darkness of the nations will *also* be illuminated..." He quotes verses showing nations recognizing G-d's glory and experiencing awe. * The Rebbe emphasizes this addition. The Alter Rebbe isn't just saying the world gets better *for* Israel. He explicitly states the nations *themselves* are illuminated and transformed internally. This illumination comes *via* Israel, but it affects the nations profoundly *in their own right*. It leads to the ultimate state where G-d's majesty is revealed "upon *all the inhabitants* of Your world." **Why Does the Nations' Intrinsic Redemption Matter?** The Rebbe asks: Why is it important to emphasize that the nations have their own intrinsic part in the redemption? If all creation is ultimately "for Israel," how can their redemption be seen as an end in itself? The answer, paradoxically, is that it's crucial *for the completeness of Israel's redemption and G-d's ultimate purpose*. * If the nations are merely a passive, subservient backdrop, perfected only externally but not internally recognizing G-d's kingship ("לְמֶלֶךְ" - *l'Melech*, "as King"), then G-d's sovereignty isn't truly "over *all* the earth." The redemption is incomplete. Even Israel's redemption isn't fully realized if their very helpers don't genuinely acknowledge the King. * However, when the nations *themselves*, from their own perspective ("מִצַּד עִנְיָנָם הֵם" - *mitzad inyanam hem*), come to "call upon the Name of Hashem to serve Him," "return to the true faith," and make their sole occupation "to know G-d," *then* the redemption is truly universal and complete. G-d's desire for a "dwelling place in the lowest realms" (דִּירָה בַּתַּחְתּוֹנִים - *Dirah BaTachtonim*) – meaning His essence revealed even in the most physical aspects of existence – is perfectly fulfilled. This ultimate universal recognition *constitutes* the perfection of Israel's redemption as well. **The Final Synthesis: Reconciling the Interpretations through Chasidus** Based on all this, the Rebbe offers a final, deeper way to reconcile the conflicting interpretations using Chasidic concepts: In the Messianic Era, G-d's absolute Oneness ("ה׳ אֶחָד" - *Hashem Echad*) will be fully revealed. However, this revelation will be experienced differently by Israel and the nations, reflecting their fundamental difference in essence: * **Nations and Creation:** Were created *Yesh me'Ayin* (יש מאין - something from nothing) by G-d's word. Their existence is entirely dependent on Him ("All that exists... exists only from the truth of His existence" - Rambam, Yesodei HaTorah 1:1). * **Israel (Jewish Souls):** Are described as being intrinsically one with G-d ("Israel and the Holy One, Blessed be He, are entirely one" - Zohar). Therefore, in the future revelation: * **For the Nations:** The revelation of G-d's Oneness will mean they perceive their own existence not as independent reality, but as entirely dependent on, and nullified before, G-d's true existence. Their sense of separate selfhood will dissolve. *This* is the deeper meaning of "karkar" (undermine) and "yikartu v'yigva'u" (cut off and die) – the **destruction or nullification of their illusory independent self**, not their physical bodies. They will exist, but in a state of complete *Bittul* (self-nullification) before G-d. * **For Israel:** The same revelation will manifest their intrinsic unity *with* G-d's Essence (עַצְמוּתוֹ - *Atzmuso*). **Conclusion:** The Rebbe masterfully resolves the apparent contradictions. Both interpretations of Bilaam's prophecy ("destruction" and "dominion") hold a deeper truth. The "destruction" refers to the nullification of the nations' independent sense of self before the revealed unity of G-d. The "dominion" or "survival" refers to their continued physical existence, now elevated to serve G-d with complete recognition of His sovereignty, thereby fulfilling their own intrinsic purpose within creation and contributing to the ultimate perfection of the redemption for Israel and the entire world. The debate wasn't about physical survival, but about the *nature* and *consciousness* of that survival in the ultimate era of revealed G-dliness.