8637 —ברכת כהנים, מצוות בעידן המשיחי, ולשון הרמב"ם

B"H, 10 Sivan, 5723. Brooklyn.

Haraha"g Haraha"ch iy"a nu"n oseik b'tzt"z Ephraim Eliezer HaKohen

Shalom u'Vrachah!

I acknowledge receipt of your letter from Erev Shabbat Kodesh, and regarding the order in your letter—addressing each point in turn:

a) Regarding Birkat Kohanim (the priestly blessing), there are two aspects: one mitzvah or three mitzvot. Note also Shulchan Aruch Admur Hazaken, siman 128:3 and se'if 57; some clarification is needed to reconcile the language there. See also Haamek She'eilah at the end of She'ilta 125.

b) Whether this applies as a positive commandment for Israel as well. This is discussed in various places—for example, in Sefer Yesodei Yeshurun by Rabbi Feder shiyichyeh, part II at its beginning; among them are also sources from the Rishonim—the Rashba on Sukkah 31b.

c) Regarding the omission by Rambam about mitzvot in relation to the Messianic era—you referenced Hilchot Teshuvah chapter 9 halachah 2 and wish to resolve this. As I recall—in our conversation I also mentioned Hilchot Teshuvah of Rambam. On the contrary, from there your question becomes even stronger since he mentions mitzvot but specifically for the days before the Messianic era; as he writes: "kingdoms that do not allow them to engage properly in Torah and mitzvot," yet omits this when discussing Israel's occupation in the Messianic era.

d) Regarding your analysis of what Rambam writes (at the end of Hilchot Melachim) about Torah and its wisdom—in my opinion there is no reason at all to interpret "Torah" here as referring to involvement with mitzvot—especially since he immediately explains "and its wisdom (of Torah)." In my view his intent is to both aspects within Torah itself, as is clear from our sages: "There is wisdom among the nations—believe it; there is Torah among the nations—do not believe it" (Eichah Rabbah II:13). The simple distinction: "wisdom" is general; "Torah" means instruction—joined with conclusion and command—which has no place among nations since their intellect is based on premises that have no foundation except will and acceptance, not intellect. This is not the place for further discussion. Another proof: In Hilchot Melachim he explains and writes that "the entire world will be occupied only with knowing Hashem." Incidentally this also answers what you wanted to explain—that desire applies only to Torah but their occupation will also be with mitzvot—and this should suffice.

With honor and blessing.

Summary

The Rebbe analyzes halachic nuances regarding Birkat Kohanim and explores how Rambam distinguishes between Torah study and wisdom, especially concerning mitzvot in the Messianic era. He emphasizes careful reading of sources for deeper understanding.