Every Lubavitcher is familiar with. ממילא really what I'm going to be saying is not to add any חידושים, nothing new, just to review, which is very, very important. Even things that we know, we should review from time to time because we tend to forget. And these are very, very important matters. The הרבי said it's very important to learn the ענינים of משיח. You know, the famous שיחה that the הרבי said כ״ז אדר תשנ״א, it's when he said, "I did everything I can, now I give everything over to you and you should do whatever you can." And שבת after that, the הרבי explained, what does he mean, what should we do concerning the ענין of משיח? So he stressed mainly learning, that everyone should learn the ענינים that have to do with משיח. And learning means to keep it to not just learn once, but to have in one's mind. So therefore, I just think that it's important from time to time to review even matters that we do know because we tend to forget, and even if we remember it, you know, behind in in our mind, but it is not fresh in our mind. So we have to review it. So basically what I'm going to be saying is not anything new, but on the other hand, it is important to know. First, just to get to, what is the ענין of משיח that we are waiting for? What is going to happen when משיח will come, and what is this idea that we're waiting for משיח to come? And the

רמב״ם says that it's not just something a person is supposed to believe in, but it's something that this person is supposed to wait for. The רמב״ם in the beginning of the 11th פרק of הלכות מלכים says that anybody who does not believe in the coming of משיח or does not wait for the coming of משיח, which means even if he believes משיח will come, but he doesn't wait for him, this person denies in the תורה, denies in the נביאים, denies in the תורה of משה רבינו, denies in פסוקים of חומש. So this just shows how important it is to wait for משיח. But we have to know what we're waiting for. So this is why we have to go through some of the things to know what is it that that we're waiting for, and it's also נוגע להלכה. As far as הלכה is concerned, because this is a דין in הלכה that we have to wait for משיח. So in הלכה, we have to know what are we waiting for? What is the הלכה, what do we have to wait for? So there is the ענין of משיח the way we have it על פי חסידות, which is not different than the way the concept of משיח is in הלכה, and I will just try to explain some of the points.

People, some people wait for משיח because they know that when משיח will come, all the גשמיות will be plentiful. We will have all the things that we need. People won't be sick, and people won't be poor, and everything that we expect that we that we dream about will take place, will happen, which is true. The רמב״ם himself says it in פרק י״ב. Just to read you that רמב״ם, he says, ובאותו הזמן, which is the last הלכה of the whole רמב״ם, which by the way, like I mentioned yesterday, just in a few days we're finishing the רמב״ם, so this is the סיום of the רמב״ם: ובאותו הזמן, at that time, לא יהיה שם לא רעב, there will be no hunger, ולא מלחמה, no war, ולא קנאה, no jealousy, ותחרות, and no competition. We heard it in the video last night, the הרבי repeated this: שהטובה תהיה מושפעת הרבה, that the good, goodness will be so plentiful, וכל המעדנים מצויין כעפר, all sweetness, all good things will be plentiful like the dust. And we find it from מדרשים, where the מדרשים explain different things that are going to take place when משיח will come. For instance, it says that you won't have to bake any חלה, you'll be able to go over to a tree and pick off חלה from the tree. You won't have to go to the store to buy any dresses. It says that כלי מילת, silk garments are going to grow from the tree, you'll be able to pick them off the tree. And that is what people are waiting for. Some people are waiting for for the coming of משיח. But we know the famous ווארט of the אלטער רבי, someone asked the אלטער רבי, "When will משיח come?" So the אלטער רבי answered, "Unfortunately, the משיח that's going to that the משיח that's going to come, no one is waiting for him, and the one that they're waiting for will never come." Now, he didn't mean actually he'll never come. He meant to say that the משיח that everyone is waiting for just that for the benefit of the גשמיות, that is not really what משיח is all about. And the real thing that משיח is all about, most people, at this point, don't care about it. When משיח will come, we will all care about it, but at this point, they don't care. What is it that will happen when משיח will come? So חסידות this explains it at length, but it's all based on פסוקים. In תנ״ך, it says that when משיח will come, ונגלה כבוד ה׳ וראו כל בשר יחדו כי פי ה׳ דבר. When משיח will come, the כבוד, the glory, the honor of ה׳ will be revealed, וראו כל בשר, all flesh will see that ה׳ spoke, that means that the truth of ה׳ will be revealed. Or as the פסוק says, which the רמב״ם brings the very, very few words of the רמב״ם, he quotes the פסוק where it says, כי מלאה הארץ דעה את ה׳ כמים לים מכסים, that the world, the earth will be full of knowledge of ה׳ like the ocean covers the sea, water covers the sea, and as the That means that the truth of השם will be seen by everybody. We know that in truth the whole existence of the world only comes from השם, and as the פסוק says אין עוד מלבדו, there is nothing but השם, but we don't see it. Basically, the world denies the truth. The mere existence of the way the world is, which is not our fault, השם made it that way, but the way השם made the world, the world denies the existence of השם. If you look at the world, you look at anything in the world, there is no way that it shows that there is a Creator. There is no evidence in the world itself that there is a Creator, that there is somebody who made it. You have to think about it, like the רמב״ם says in the beginning of the רמב״ם, if you start thinking you come to a realization that there must be a ממציא ראשון, there must be the first Being that everything came from Him. But looking at the world just superficially, it doesn't show it. The world basically denies the truth of השם, the existence of השם. And משיח will come, the whole world will recognize the truth of השם and they'll see the truth. Actually, this is not something new. We say that three times a day in דאווענען. Three times a day we elaborate on this point. Besides all the other things that we talk about משיח in all the different תפילות, I think it says in ספרים that take a חשבון, I think sixty times a day you mention משיח, but there is one place that we talk about משיח in detail, and that is the end of דאווענען, every תפילה, in עלינו. The second half of עלינו, what do we say? ועל כן נקוה לך ה׳ אלוקינו לראות מהרה בתפארת עוזך, we now wait, hope for You, השם, to see what do we what are we waiting for? להעביר גלולים מן הארץ, that all the עבודה זרה, the idols will be taken away, לתקן עולם במלכות שין דלת יוד, the world will be fixed, will be complete with the מלכות, with the kingship of השם. That means, and as we elaborate in that ועל כן נקוה לך, that what we're waiting for doesn't say we're waiting for to have a lot of food and we're waiting for to have a lot of good things, we're waiting for to see that there is no גלולים, there are no עבודה זרה, there is nobody who denies השם, and the only thing that will be will be the clarity of the truth of השם. That's what חסידות explains is what will happen when משיח will come. And that's a very, very important thing in, not in the lives of אידן, but בכלל in the whole reason for השם'ס creating the world. We know that השם created the world for one reason. We don't know why, but we know what He had in mind. And that is what חסידות brings constantly, and in the שיחות the רבי brings it hundreds and hundreds of times, the famous מדרש: נתאווה הקדוש ברוך הוא להיות לו יתברך דירה בתחתונים. השם had a desire to have a dwelling place in this low physical world. So השם wants that this physical world should become a place where He will be recognized. Why השם that had that in mind we don't know, that's why the מדרש uses the term נתאווה הקדוש ברוך הוא, He had a desire. In Yiddish it's called a תאווה, and they once asked the אלטער רבי, "Why did השם have that desire?" So he answered, "אויף א תאווה פרעגט מען נישט קיין קשיא." You can't ask a question when it comes to a תאווה, to a desire. See, in a human being it means that, why do you have desire? I don't know, ס'האט מיר אנגעכאפט א משוגעת, I don't know why. But by השם it doesn't mean that. What it means is that אויף א תאווה פרעגט מען נישט קיין קשיא is beyond question. There is no way we're able to understand it. It is impossible for us to understand the reason for creation because that is something that came before creation, so we are part of creation, so we are all after this reason is there. But the reason before creation, we have no idea, we'll never able to understand it. But we do know what He wanted. We don't know why, but we know what, and that was I think it dims, yeah, we know what He wanted: a דירה בתחתונים. So when will this happen? When will this dwelling place for השם take place in this world? And that is when משיח will come. That's when this world, after it being a low world as it is, will recognize השם. See, before, in the beginning, before השם created the world, there was nothing but Him, so there was nothing but, so to speak, the recognition of השם. But He wanted that there should be a world where there is no recognition, that's why the מדרש refers to this world as תחתונים, a low world. Low doesn't mean low in space, it's a lower floor. Low means further away from the truth, it's called low. This is a place where it's very, very far away from the truth. So השם wanted that there should be a place like that, and then we, through our service of השם, will bring Him back. And that will happen when משיח will come. And that's why it's so important to have in mind and wait for the coming of משיח, because there are some people on the outside who ask questions and say, "Why do you make such a fuss of the coming of משיח? We know, we believe משיח will come, and we have to believe, and we wait for him, but the main stress in our life should be to do the מצוות." And they're right, the main thing is we have to do מצוות, we have to do what השם wants us to do, that's our goal, and we know that משיח will come, and we have to wait for him, but why make such a fuss over the fact that he will come? Because the truth is, this is the whole goal. Why did השם want us to do מצוות? Why did השם create the worlds and put us here and give us תורה ומצוות, is all for this reason. So it is not like we're doing two things, there are two separate things: one is you have to do מצוות, you have to listen to השם, and then there is another point that eventually משיח will come. It's one thing. Doing מצוות means bringing השם into this world, which will come to its completion when משיח will come. This explains an interesting thing. We know that in חומש, when יעקב אבינו gave the ברכה to יהודה, he said the לשון: עד כי יבא שילה, that he gave him a ברכה that the מלכות, the kingship should stay in the hands of יהודה, the שבט יהודה, and he says: עד כי יבא שילה, till שילה will come. Who is שילה? שילה is another name for משיח. But interesting enough, the פריערדיקער רבי brings in a שיחה that the word שילה is בגימטריא, the numerical value of the word שילה is משה. משה is 345. שילה: ש, י, ל, ה is 345. יבא, the word יבא שילה, the word יבא is י, ב, א, is 13. If you add 13 to משה, you add up משיח. משיח is מ, ש, י, ח, it's 358, that's 345 plus 13. So the פריערדיקער רבי said יבא שילה means that 13 plus משה equals משיח. In other words, if we want to know what will bring משיח, because the word יבא שילה means he shall come, משיח shall come. So if we want to know what is it that we have to do to bring משיח, יבא שילה is 13 plus משה. What does that mean? The רבי explains at length, and I'll just give over the שיחה in short. 13 we know is not an unlucky number, as the world thinks, but a very, very lucky number. 13 is בגימטריא אחד. What do we need more than that? אחד, א, ח, ד, 1, 8, and 4 is 13. And אחד in אידישקייט is probably the most important word that exists. שמע ישראל השם אלקינו השם אחד. השם is one. So the word אחד is 13. So what this פסוק tells us is that in order for משיח to come, we have to have אחד plus משה, that will equal משיח, that'll bring משיח. And what does that mean? In חסידות we learned the question that asks: why is it that in שמע ישראל we say השם אלקינו השם אחד, השם is one, wouldn't it make more sense if it would say השם יחיד, השם is single? Because the difference between אחד and יחיד, single means that there is nothing else. If you say someone has a בן יחיד, you know he has one son or one child, and no more, single. If you say this is בן אחד, this is one son, doesn't mean there can't be another. He is one, and then you can have a second. We say in the הגדה: there are four sons. אחד חכם, one is a חכם, ואחד רשע, but there are other sons. That's why in יגדל, okay, we in חב״ד we don't say יגדל, but יגדל was written על פי קבלה, and in חסידות the פיוט, that poem, so to speak, of יגדל was brought down, there we say הוא אחד ואין שני, He is one, there is no second to Him. Why do we have to add the words there is no second? Because just by saying that He is one doesn't necessarily mean there is no second. So we have to make sure that we understand it, so we say הוא אחד ואין שני. So the question is, if we want to really stress that השם is the only one, really it should have said not השם אחד, but it should have said השם יחיד. And חסידות answers that this actually is the reason why we say השם אחד, for the same reason that we have the question. השם יחיד would mean that there is nothing but השם. Basically saying that, in Yiddish we'd say נישטא קיין וועלט, there is no world. All this is an imagination. That's not what השם wanted. השם wants us to realize that even though we do look around and we see a world, we do see a second entity other than השם seemingly, nevertheless, we have to realize that even this seeming ingly second entity is only one with השם, and it's not a sep- another an entity on its own. When we say יחיד, it would mean there is nothing else. We want to say that the other things that seem to exist are also only there because of השם. Actually, in שולחן ערוך it says that when we say the word אחד, when we say קריאת שמע and we close our eyes and we say השם אחד, why do we cover our eyes? Because we have to really concentrate. What do we have to think about? Well, we have to think the פירוש המילות, the meaning of the words, which are, hear O יידן, השם, our God, השם is one. But it says more. You have to when you say the word אחד, there is something special you have to think. What you have to think is that the word אחד is made up of three letters: א, ח, ד. ח is eight, ד is four, and א is one. Which means we have to think, and this is הלכה, we have to think that ח, which means the seven heavens and the earth, makes up eight, and the ד means the four corners of the earth, all are בטל, nullified to the א, to the one, which is השם. So it doesn't say there is nothing else. It says there is ח and there is ד, there are seven heavens and the earth, there are four corners of the earth, and all that, as they are within their limitations, are all nothing but בטל to השם. That's a higher level than realizing, thinking that there is nothing else. Practically speaking, it's the same. Imagine if we would say השם יחיד. There is nothing but השם, and we sit in שול and we close our eyes and we cover our eyes with our hands and we say שמע אלוקינו השם יחיד, there is nothing but השם, fine. We realize that, and what happens? Afterwards, we open our eyes, we go outside, and we say, "Hey, it's not so simple. What do you mean there's nothing else? Don't I see a big world out there? You go to business, you go wherever, there's a big world." And it seems to contradict to what you just said, השם יחיד. And it's very hard to realize that even though I said השם יחיד, what I see is not really the way it is, and it's really, I wouldn't use the word an illusion, but it's not really really as it seems, it's very hard. So השם said, "Don't do that. Don't say השם יחיד. Say השם אחד." That means that while you say השם אחד, I know that there is a world out there, but I realize that that world out there really in essence is nothing but השם. The ח and the ד are all בטל to the א. It means we're using a word that seems to be giving a place for something else. אחד gives a place for a שני or a שלישי or a רביעי, for a second, for another entity, and nevertheless, we're saying השם אחד. That's what the word meaning of אחד is. And that's what השם wants us to do through our תורה ומצוות. When we do תורה and we learn תורה, we do מצוות, what we're really doing is we're bringing the truth of השם into the world. We're not, so to speak, contradicting the world, saying that there is no world. We're showing how the world, with its limitations, is all nothing but השם. When did השם give us this תורה in order for us to be able to bring השם into the world, to show that השם אחד? By מתן תורה, when השם gave the תורה. At the time of מתן תורה itself, when השם came down to הר סיני and gave us the תורה, at that time the world felt יחיד. At that time the world stopped. It says in מדרש that when השם said אנכי השם אלוקיך, the whole world stopped, the whole universe, the whole world stopped. It says not only the יידן heard מתן תורה, it says the גוים wherever they are heard the thunders and the lightning. Actually, it says in the גמרא that when the גוים heard it, they got scared. They ran to their נביא, to בלעם, asking what's going on. They thought another flood is coming. And they said, "We hear these noises." And בלעם said, "Don't worry, nothing's happening. השם עוז לעמו יתן, השם is giving עוז to His nation." What's עוז? אין עוז אלא תורה. עוז, strength, means תורה. השם is giving the תורה. So when the גוים heard it, and they felt much better, they said, "השם יברך את עמו בשלום, that השם bless His nation with peace." But the whole world heard it. It says in מדרש that when השם said אנכי השם אלוקיך and all the עשרת הדברות, שור לא געה, an ox didn't make noise, ציפור לא צפצף, the birds didn't sing. The whole world stopped, the whole world recognized that there is nothing but השם, which is a level of יחיד. At that time the whole world felt that there is no they are no nothing. They couldn't do anything. They just stopped what they were doing, and they couldn't do anything more. So in the beginning, השם, in order for us to have the כח, the strength, the power, to be able to bring השם into the world through תורה ומצוות, He had to first give a strong injection. It's like when you take when you take the medicine, sometimes at first they tell you take two doses in the beginning, take antibiotics, and then you take it slower. So השם had to give a great injection into the world to give the world this כח that the world should be a כלי, a vessel, that we should be able to bring godliness into the world. So first what This all stopped, the world came back. People stopped, went back to their normal business. But that put into the world this כח that now we are able through תורה and מצות to be able to bring slowly השם into the world till we'll come to the end when we will finish with our עבודה and then משיח will come. Now, we know that מתן תורה we always connect to משה רבינו. It says in a פסוק, השם said: זכרו תורת משה עבדי, remember the תורה of my servant משה. And the גמרא asks: the תורה of משה? The תורה of השם, not the תורה of משה! The גמרא answers, משה gave his life for the תורה, so it's referred to him. Or what it really means is that תורה, when it was given, came through משה, so we refer to it as משה. In פרקי אבות, we start with the words משה קיבל תורה מסיני, משה received the תורה. And the מפרשים ask: shouldn't it say the reverse? השם gave the תורה to

משה, why does it say משה received the תורה? So it says that the receiving of the תורה by מתן תורה has a special connection to משה. And there are different explanations why, but the fact is that מתן תורה is referred to משה. So basically what we're saying is that when will משיח come? When we have מתן תורה, which is יחיד, plus those few thousand years that we work in the form of אחד. When we have these two things, then משיח will come. And that's what יבא שילה is. יבא שילה is, we said, the גימטריא שילה is גימטריא משה, יבא is the גימטריא אחד, and we say משה plus אחד will equal משיח. Which means that having the what משה represents, which is מתן תורה, and then we have the אחד, which is what we do throughout all these thousand years, now 3,300 and 15 about, years from מתן תורה, all the years, what are we doing? We're not doing יחיד, we're doing the עבודה of אחד. And when we have that together with אחד, that's when משיח will come.

Why? Because this is what is going to place take place when משיח will come, that the world will not stop to be, not that the world will become נתבטל, will become, spiritualize, disappear, and there will only be השם as it was in the beginning of creation. The world will continue, but the world, as a world, will see and recognize the truth of השם. That's אחד, not יחיד, and that will come through our עבודה throughout all these years. Actually, there is a מחלוקת, an argument between the רמב״ם and the רמב״ן. We know that there are two stages: there's ימות המשיח, משיח will come, and then we have the stage of תחיית המתים, the resurrection of the dead. The רמב״ם says that eventually, after תחיית המתים, when all people will become alive, eventually, we will lose our bodies and we will remain only רוחניות, only נשמות, and that's how it's going to go on for eternity. The רמב״ן says that after תחיית המתים, we will get our bodies back, all the people who passed away will come back, and that how is going to remain forever, גשמיות with the bodies. We're going to stay that way. And the אריז״ל פסק׳נט like the רמב״ן. And we know when it comes to these matters, which are basically Kabbalistic, spiritual, mystical matters, the הלכה is like the one that's more connected to קבלה, so the רמב״ן and the אריז״ל, who is the greatest מקובל, פסק׳נט that that's how it's going to be. Why?

Because the world is not going to cease to be, there will be a world, and in the world there will be גילוי אלקות, the revelation of השם. This is what will happen when משיח will come, and that's how it's going to stay, go more and more, a greater level, a greater level, because when we learn חסידות we know there are so many spiritual levels, infinite amount of spiritual worlds. Generally speaking, we know there is a סדר השתלשלות, a סדר, an order of evolution of things in the spiritual world starting from א״ק and going down and אצילות and בריאה, יצירה, עשיה. These are very general, but there are an infinite amount of worlds, and when משיח will come we will go higher to to feel the truth of השם the way they are in the higher worlds, going higher and higher and higher, and that's how it's going to go on forever. But basically this is what's going to happen when משיח will come, and this is what we are waiting for, not for the good chocolate cake that we'll have when משיח will come, it'll be the most tastiest cake in the world, which is אמת, and not for the best nicest clothes that they are going to be then, which is אמת, it's true. מעדנים מצויין כעפר, as the רמב״ם says, all goodies, מעדנים comes from עדן, געשמאקע זאכן, all tasty things will be plentiful, but that's not what we're waiting for. The

רבי explains, actually, that the רמב״ם said מעדנים מצויין כעפר, that all plenty things, all good things will be like עפר, so simple פשט is they will be so plenty, like the sand, no, like the dust, but the רבי says it means another thing. When we're מבטל חמץ, when we do ביטול of פסח, before פסח, and we nullify the חמץ, we say, let the חמץ be הפקר, which means ownerless, and it should be כעפרא דארעא, it should be like the dust of the ground. So we don't mean it should be plenty, it should mean it should be nothing. That's what's going to happen when משיח will come, all this will mean nothing to us, it'll be כעפר, מעדנים will be there, but it will be כעפר, it'll be like sand, it won't mean much. Why? Because we will be involved in greater, deeper things, as the רמב״ם says, ולא יהיה עסק כל העולם, the involvement, occupation of the whole world will be אלא לדעת את ה׳, only to know ה׳. And he says the whole world, he doesn't say all the Jews, the whole world, because the whole world will recognize ה׳. This is, in a nutshell, the way the concept of משיח is על פי חסידות. This also fits with the way the concept of משיח is according to הלכה. The

way the רבי explains, which others I didn't see should explain it that way, but the רבי explains פשט, the interpretation of the רמב״ם that way, and it's important to know, because we know that whatever the רמב״ם writes is a הלכה. He doesn't write stories, he doesn't tell us השקפה, or how we should have an outlook on life, he writes clear הלכה. So whatever the רמב״ם tells us about משיח is הלכה. And since there is a הלכה that we have to believe in coming of משיח, and there's a הלכה that we have to wait for the coming of משיח, all the details that the רמב״ם mentions concerning משיח is part of this הלכה. In other words, so important to say that if a person doesn't know the last two פרקים of רמב״ם, doesn't really fulfill the מצוה of believing in משיח, because everything that the רמב״ם mentions is part of the הלכה. The truth is there are so many things that it's written about, written about משיח, but the רמב״ם doesn't mention them all. For some reason, the רמב״ם learns that all those things are not part of the הלכה. The רמב״ם is not a ספר of history or a ספר of telling us the future, so he doesn't tell us all the things that will happen in the future when משיח will come. He only tells us those things which are important for us to know as a הלכה. So obviously, those things that the רמב״ם does write are הלכה. So if a person doesn't know it, it might not be his fault or her fault, but she's still not fulfilling the הלכה of believing, believing and waiting for משיח. So let's see some of the things, we can't go through all the הלכות, but just some of the things which the רמב״ם writes, and the way the רבי explains it, and the רבי explains it in a way if you look back and you see, yes, that's what the רמב״ם says. And people, I would add, hard to say this, too, that people who don't know the שיחה are also lacking, people who might know the רמב״ם, but don't know the true פשט in the רמב״ם are also lacking in the הלכה of believing in משיח the right way and waiting for משיח the right way. So

let's start פרק י״א, the 11th פרק of הלכות מלכים, and in other prints, this, these last two פרקים are referred to by the רמב״ם himself as הלכות משיח. The רמב״ם says like this: המלך המשיח עתיד לעמוד, מלך המשיח is going to get up, ולהחזיר, and return, מלכות דוד ליושנה, return the kingdom of דוד המלך to its original state, לממשלה הראשונה, as it was originally. And what's he going to do? ובונה המקדש, he's going to build the בית המקדש, ומקבץ נדחי ישראל, and he's going to gather all the אידן wherever they are, וחוזרין כל המשפטים בימיו כשהיו מקודם, and all the הלכות, all the laws will return as they were before. What will happen? מקריבין קרבנות, we'll bring קרבנות. Now, we don't have a בית המקדש, we can't bring קרבנות, then we'll bring קרבנות. ועושין שמטין ויובלות ככל מצותה האמורה בתורה, we will have שמיטה and יובל, now we don't have that, even though we do have שמיטה in ארץ ישראל, it's only מדרבנן, we don't have יובל, certain הלכות don't apply, so all the הלכות will come back 100%, every הלכה of the תורה will come back. And then he goes on to say that whoever doesn't believe in משיח, doesn't believe in... Then later on, he says like this, when he describes the coming of משיח, he says: ואם יעמוד מלך מבית דוד, when you'll, you'll have a king from the house of דוד, הוגה בתורה ועוסק במצות כדוד אביו, who learns תורה and does מצות like דוד המלך, his father, בתורה שבכתב ושבעל פה, according to the written תורה and the oral תורה, ויכוף כל ישראל לילך בה ולחזק בדקה, he's going to force all the אידן to follow תורה, he's going to fix the cracks that are there in אידישקייט, וילחם מלחמות ה׳, and he'll fight wars for ה׳, הרי זה בחזקת שהוא משיח, then assume that he's משיח. אם עשה והצליח, if he did that and succeeded, ובנה מקדש במקומו, and then he built the בית המקדש, וקבץ נדחי ישראל, and he gathered all the אידן, הרי זה משיח בודאי, then he's definitely משיח. Then later on, the רמב״ם says that

when משיח will come, at least in the beginning, there will be no change in the nature of the world. The nature of the world will remain the way it is. Not that people think that all of a sudden all these things are going to happen, originally there won't be a change in the nature of the world, this is basically what the רמב״ם says. In middle, the רמב״ם brings proof from different פסוקים, from פסוקים of חומש, that משיח will come, and I'll read you one thing that's important. He says, אף בפרשה של בלעם נאמר, in the פרשה of בלעם, which is פרשת בלק, we have the prophecy of בלעם, it says, ושם ניבא בשני המשיחים, there he prophesies about two משיח's: משיח הראשון שהוא דוד, the first משיח, which is דוד, שהושיע את ישראל מיד צריהם, who helped the יידן from their enemies, ומשיח האחרון, and the last משיח, שעומד מבניו, which will be from his descendants, שמושיע את ישראל באחרונה, which will help the יידן at the end. And he brings the פסוקים where we see in the נבואה of בלעם which part of the פסוק talks about דוד המלך, part of the פסוק talks about משיח. Now, the רבי asked many questions on all these things that I mentioned, and I'm not going to go through it, we don't have much time, but just the point of it.

One point, one question is very obvious: why is it important for the רמב"ם to mention that there are two משיח's? Why is it important for the רמב"ם to mention that דוד המלך is also called משיח? And the רמב"ם described two משיח's that will be in this history, which would be דוד המלך and משיח. He only talks about משיח here, this is the הלכה of משיח, of מלך המשיח, so why does he talk about דוד המלך? And also, if the רמב"ם would want to put two משיח's just to tell us that there was a משיח before, who do you think he should have put? If I would write the רמב"ם, I would put משה רבינו, because משה רבינו did exactly what משיח is going to do. משה רבינו took the יידן out of גלות. But who is משה רבינו? משה רבינו