ה' חשון – אגרת הקודש פרק כ"ו

And further, there is something truly astonishing—הפלא ופלא—it is a wonder of wonders!

This is not just a simple question, but something that is deeply perplexing and surprising. The issue at hand seems almost unbelievable, demanding a closer look and deeper understanding.

How is it possible to say that in the days of Moshiach, in the time of the ultimate redemption, people will not need to know the הלכות איסור והיתר—the laws of what is prohibited and what is permitted, and the laws of טומאה וטהרה—impurity and purity?

Is it conceivable that all the detailed halachos that govern daily life, which are so central to Torah, will simply become irrelevant? How could it be that these laws, which have always been essential, would no longer be necessary?

How will people be able to slaughter the korbanos—the offerings in the Beis HaMikdash—and even regular, non-sacred meat, if they do not know the laws of דרסה—pressing, חלדה—thrusting, and שהי'—delay, all of which disqualify the shechita (ritual slaughter)?

And what about the laws of a פגימת הסכין—a blemished knife? These are all halachos that are crucial for proper shechita. Without knowledge of these laws, how could anyone perform shechita correctly, whether for korbanos or for ordinary meat?

Is it possible that a person will be born with a nature such that he will always be a perfect shochet—never delaying, never pressing, never disqualifying the shechita?

And will the knife itself always remain whole and unblemished, never developing a nick or flaw, for all time? This seems highly unlikely. The reality is that these are things that require constant vigilance and knowledge of the halachos.

And there are many other halachos as well—such as the laws of חלב—forbidden fats, ודם—blood, and all the other prohibitions.

All of these require detailed knowledge and careful observance. How could it be that in the time of Moshiach, these would no longer be relevant or necessary to know?

Furthermore, the laws of טומאת המת—impurity from a corpse—will still need to be known. As it is written, "הנער בן מאה שנה ימות" ("the youth shall die at a hundred years old," Yeshayahu 65:20).

Even if people will live much longer, eventually there will still be death, and the laws of impurity will still apply. Therefore, knowledge of these halachos will still be necessary.

And also, the laws of טומאת יולדת—the impurity of a woman who gives birth—will need to be known. As it is written, "הרה ויולדת יחדיו" ("she will conceive and give birth together," Yirmiyahu 31:7).

Even if the process of conception and birth will be instantaneous, the halachos of impurity will still be relevant and must be understood.

Even if a woman could give birth every single day, from a single act of intimacy—meaning that immediately, on the same day, a child would be born—still, the laws of her impurity would not change.

No matter how miraculous or different the circumstances may be in the future, the halachos themselves remain unchanged and must be known and observed.

There is no need to elaborate on something that is so obvious and well-known, namely, the opposite of this idea. Throughout all of Shas—the entire Talmud—and the Midrashim, we constantly find the question: "הלכתא למשיחא?" ("Is this a law for the days of Moshiach?")

This phrase appears repeatedly in the Gemara. Whenever a halacha is discussed that seems to have no practical application in the present, the Gemara asks: Why are you telling me this law? Is it only for the time of Moshiach? This itself shows that even in the days of Moshiach, there will be a need for halacha, for the practical application of Torah law.

Furthermore, it is said that Eliyahu will come to resolve all doubts. The phrase is: ואליהו בא לפשוט כל הספיקות—Eliyahu will come to clarify all unresolved questions.

It is also stated that this particular portion of Torah, this parsha, עתיד אליהו לדורשה—Eliyahu is destined to expound upon it in the future. What does this mean? It means that there will still be matters in Torah that require clarification and explanation, even in the time to come. The coming of Eliyahu is not just a symbolic event; it is to resolve real halachic uncertainties, which demonstrates that the study and application of halacha will continue to be relevant.

Another point that is difficult to understand is the statement: דלא יתפרנסון ת"ח מעמי הארץ כו' ולא מערב רב דאכלין פסול טמא ואסור ח"ו—that Torah scholars will not be sustained by the unlearned masses, nor by the mixed multitude, who eat what is disqualified, impure, and forbidden, G‑d forbid.

This raises a question: Is it really possible that in the time to come, the Torah scholars will not need to rely on the support of the common people because those people eat things that are not kosher, that are impure or forbidden? Is that the reason for the change? The implication is that the Torah scholars would otherwise have to rely on them, but now they will not, because of the unworthiness of the food the others eat. But this is puzzling, because it was not always the case that Torah scholars were dependent on such people, and even when they were not, the study of halacha continued as before.

After all, the Torah scholars in the time of the Second Beis HaMikdash were not sustained by the unlearned masses who ate disqualified or forbidden food, G‑d forbid.

They had their own means of support and were not dependent on those who were careless about the laws of kashrus and purity. Yet, despite this independence, they still engaged in the study of the laws of what is permitted and forbidden, of purity and impurity. The situation of not being supported by the masses who ate improperly did not stop them from learning and teaching halacha.

They themselves had fields and vineyards, just like the common people, and yet, even so, they devoted themselves to the study of issur veheter—the laws of what is prohibited and permitted—and tumah vetaharah—the laws of impurity and purity. This was true for all the pairs of sages—the zugos—who lived during the days of the Second Beis HaMikdash.

They raised students by the thousands and tens of thousands, all while supporting themselves and not relying on others who were less careful in halacha. The study of the revealed part of Torah—the Nigleh, the Mishnah—was their focus, and it was not open and accessible to everyone, but rather studied in a more private and concealed manner.

This shows that the issue is not about whether Torah scholars are supported by the masses or not, nor is it about whether the study of halacha is necessary only when one is dependent on others. Rather, the explanation must be something entirely different, which will be clarified further on.