The Parashah Bechukotai begins with the description of the great abundance with which the Jewish people will be blessed: "If you walk in My decrees.”1 The Most High promises that the rains will fall in their season, the land will produce its fruit, there will be peace in the land, and we will dwell in it securely.
Not all the promises listed in the Parashah have yet been fulfilled. Some of them will only be realized when the redemption arrives, in the days of the Messiah. "Among the promises it is said: "And the tree of the field will bear its fruit."" In Torah terminology, "tree of the field" means a tree that does not bear fruit. Regarding this, our Sages say: "How do we know that in the future even non-fruit-bearing trees will bear fruit?" The text teaches us: “And the tree of the field will bear its fruit.” That is to say, there is a promise here, that there will be a change in the nature of the world, since even non-fruit-bearing trees will bear fruit.
THE WORLD MOVES ON
Situations like this, as well as other descriptions found in the words of the Sages about the great transformations that will take place in the world in the days of the Messiah, raise a question about what the Rambam stipulates. How does the Rambam categorically state: "that the idea should not arise in the heart that in the days of the Messiah something of what is the system of functioning of the world will be annulled, or that some innovation will then take place in what is the creation of Bereshit—but that the world will conduct itself according to its custom"4.
The question becomes stronger from the fact that Rambam himself establishes thirteen principles of faith, among which is faith in the resurrection of the dead5, a phenomenon that implies an unparalleled annulment of the rules of operation of the world.
Moreover, Rambam6 states that whoever denies the resurrection of the dead has no part in the World to Come.
How can the above be reconciled with what he himself says, that in the days of the Messiah no aspect of the world system will change and that "the world will be governed according to its custom," given that the resurrection of the dead is an event that implies an extraordinary change in the natural order of existence?.
TWO ERAS
We must differentiate between the approach based on halakhic-legal rules of what will happen in the days of the Messiah, with the events that will take place in a later period of the same days of the Messiah.
The legal-halakhic definition of the Messiah's role is that he will lead the Jewish people to the most perfect integrity of a life of Torah and Mitzvot.7 This is the mission that the Messiah, based on Halakha, must carry out: to create the conditions that enable the people of Israel to study the Torah and fulfill its precepts to the fullest and most perfect degree.
To achieve perfection in fulfilling the Torah and its precepts, it is required that the nations of the world not disturb the Israelites in fulfilling their function; that the Holy Temple be rebuilt; and that all Jews gather in the Land of Israel and be able to fulfill the Torah perfectly.
In this respect, there is no need for miracles and wonders, nor even a return to the days of Genesis (before the sin of the Tree of Knowledge). It is sufficient for the world to operate according to its natural laws, simply by behaving as an ordered and orderly world. This is precisely the mission of the Messiah, and this is how Rambam conceptually defines the days of the Messiah in relation to this mission.
IT DEPENDS ON US
However, following this stage, a second period will take place, when all the promises of the Torah and the words of the prophets will be literally fulfilled. Novel events will occur in creation; non-fruit-bearing trees will bear fruit, and the dead will be resurrected. This stage is not related to the arrival of the Messiah, but to a later, independent time.
However, the unfolding of all these events depends on us. If we are worthy, everything will develop more rapidly, accompanied by great miracles and many shortcuts. Our great hope is that we are indeed worthy and have the privilege of being shown by the Most High immediately, at the very beginning of redemption, miracles and wonders, and that there will be no separation between the two eras.
(Likutei Sichot Volume 27, Page 191)
NOTES: 1. Leviticus 26:3 2. Ahi 4 3. Torat Cohanim (included in Rashi's explanation) on verse 26:4 4. Hilchot Melachim Chapter 12 Halakha 1 5. Explanation of the Mishnayot by Rambam Sanhedrin Chapter 10 6. Sanhedrin Chapter 10 Rambam Hilchot Teshuvah Chapter 3 Halakha 6 7. Hilchot Melachim, Chapter 11, Halakha 1