 I wanted to take a look at a topic that frequently isn't necessarily explored in depth, but it's a very important topic, and it's a topic that's somewhat shrouded in mystery because we haven't yet experienced it, and that is the messianic era, the coming of Mashiach, what the world will look like when Mashiach comes and what everyone's role will be in that world. So I want to look at a couple of aspects. One, who is Mashiach? What will he do? What's his role? What will change in the messianic era? Will nature be the same? Will nature be different? Will we still have free will? I want to explore that. And also, continuing our series of non-Jews in Jewish law, I wanted to take a look at what role non-Jews may play in the messianic era. Will everyone accept Judaism? Will non-Jews be left behind? Or will there still remain Jews and Gentiles? So the belief in Mashiach, even without necessarily all of the details, which we'll see are somewhat subject to disagreement, or there are a range of opinions, but the belief in Mashiach is one of the 13 principles of faith, that we have a version, I believe with perfect faith in the coming of Mashiach, and even though he may tarry, I wait for him every day. So this is a fundamental principle that there will be, as we'll see in the first source, there will be a person who will come and he will do certain things, and that will mark and lead to our redemption. So the question is, who is Mashiach? Who is Mashiach? What will he do? What kind of person will he be? So the Rambam sets out certain basic criteria. He says in source one, this is in the laws he says, if a king will arise from the house of David, he contemplates Torah and he observes the Mitzvahs like his ancestor, King David. So he has to come from the Davidic line, so it can't be a Koa and it can't be a Levy, it has to be someone from a descendant of King David, and he is a Torah scholar, and it says, He is a mastery of all of Torah, and he will compel all of Israel to observe the Torah. So it seems like part of his role is he's a scholar, he's a teacher, and it sounds like one of the things that Mashiach will do, and it uses a word for compel, he will in some way convince or maybe even enforce Torah law. But basically under his reign in his career, he will influence the Jewish people to observe Torah law, and he will fight the wars of Hashem, and most basically that means the wars of Amalek, being involved in Gog and Magog, he will fight those wars, and in order to be Mashiach, he will have to be victorious, and it says if he does those things, then he's Becheskos and Mashiach. He makes the basic criteria to be Mashiach, so he's from the house of David, he's a Torah scholar, and he compels the Jewish people to observe Mitzvoth, and he fights the wars that are obligatory in the Torah. If a person does that, we have reason to suspect that he might be Mashiach, he'll so far have checked off some of the major boxes, but the rhyme continues, if he's successful in all of these things, if he builds the base of Mikdash in its place in Yerushalayim, he cabets Nidkha Yisrael, and he gathers in the people who are scattered among Israel, he brings everyone home to Eretz Yisrael, he does that. So if you're looking for Mashiach, if he's a Torah scholar from the house of David, compels all of Israel to observe Torah, and fights the wars of Hashem, so then you have reason to think, okay this person might be Mashiach, we're getting somewhere, then if he builds the base of Mikdash and brings everyone back to Eretz Yisrael, then you can be certain. It's his vada, you can be certain if he does that. He'll be talking as a whole, he'll be continuing, he'll be talking as a whole, and he will unite the world and motivate all of the nations to serve Hashem in unity, to recognize Hashem, Sh'nemar, He'az-Ephoch, Elo'amim, Safabrua, Likro, Kulam, Bishaym Hashem, Ula Abduhu, Shecheinahad. It says first from the prophet Zephaniah, he says, I will transform the peoples to a pure language that they all will call upon the name of God and serve him with one purpose. So we'll look at later on the role of Jews and non-Jews. This may have to be two parts because there's a lot to discuss, we'll see, we'll see how much we get through, but from what we've seen so far, does it seem like just Jews will benefit from Mashiach, who will be around when Mashiach is here? So it's unclear, it could be, I think I could read it two ways. It can either be when he says, I'll transform the peoples to a pure language that will call out upon the name of God, maybe that means that you'll have Jews and you'll have the other people of the world accepting the seven, and that will be recognizing Hashem, or it might mean, as we'll see, some do understand that there will be many people who will convert to Judaism. It depends how, depends at what point, maybe that past certain point they can't convert, but at the very least, we'll hopefully get to that later, but at the very least now, we see that Mashiach will come, he will raise awareness of Hashem, will build the base of Mekdash, and that person has the criteria to be Mashiach. So next question is, we say we want Mashiach now, we want to bring Mashiach, there's that kind of idea. So is there a concept of doing something to bring Mashiach? I feel like Hashem wants it to come, but are there certain conditions? Does the world have to be in a certain state for Mashiach to come? So the question, maybe repentance is a precondition. After all, Mashiach is bringing about the final redemption, he's bringing goodness to the world. Maybe we have to be worthy of receiving Mashiach. At the same time, we have one of the 13 principles of faith is to believe that Mashiach will come. So we have to believe as a fact, Mashiach will come. So what if we're not worthy? So in source two, the Gemara in Sanhedrin says the following. Rabbi Lazar Omer, Rabbi Lazar says, Im Yisrael osent to Shuva, if the Jewish people on a whole repent, ni-galin, there will be redeemed. Vim lav, and if they don't do Shuva, in ni-galin, they won't be redeemed. Omer labor of Yeshua, Rabbi Yeshua said, Im ein osent Shuva, in ni-galin, is the case that they don't do Shuva, so then Mashiach is not going to come. One of the fundamental principles of our faith is that Mashiach will come. So does it mean that if they don't do Shuva, Mashiach won't come? Ella, rather what does, what does a realizer mean? Mamed lahem melech, shekzerosav, koshoske hamon, rather he'll put the Jewish people in a position where they will be under the dominion of someone who has harsh degrees like hamon, they'll be victims of great persecution. Yisrael osent Shuva, magziren lemutav. And in response to that, they'll do Shuva. So it sounds like Shuva in some way is a pre-condition, but it sounds like it's going to happen anyway. Either we can do it out of Havas Hashem because we love Hashem and because we we know it's the right thing to do, or apparently if God forbid we don't do that, we'll be subject to persecution. And so no, that persecution will inspire us to do Shuva. But it sounds like either way that we will, we will achieve somewhat of a state of Shuva and Mashiach will come. Either it will be more difficult or it will be easier. But that's as far as the idea that's going to become more popular that actually we don't do mitzvos to bring Mashiach. We do mitzvos because the Torah commands us to do mitzvos. But the idea of doing mitzvos to strengthening observance as a way to make us worthy of Mashiach is something that we see is grounded in very classical sources. That not that you do a mitzvah and this mitzvah will bring Mashiach, but on a whole if the Jewish people repent, realize Hashem and strengthen their mitzvah observance, so that will prepare the world, that will put the world in a state that is deserving of accepting Mashiach. So that's one, who is Mashiach? Two, how do we get there? And the next part is what will change in the messianic era? What will the world be like? Will nature be the same? Will we have free will? You know we talk about Mashiach, it happens in the future. Sometimes we speak about it, but what exactly will happen? So I want to look at two parts within that. One, will there be any difference even in nature? And two, what about our free will? Will we be able to sin when Mashiach comes? Will we be perfect? Will we have the Yatesahara? What will the value of mitzvos be? Can we improve ourselves? So I want to take a look at some of those questions. So even if you go back into the Gomorrah, even the sages of the Talmud acknowledge that at the end of the day we don't really know what the days of Mashiach will be like. We don't really know what the world to come would be like. There's a question that could be a whole different discussion. What is the world to come? The same thing as the Umos and Mashiach discussion between the Rambam and the Ramban. But just as far as the days of Mashiach, so the sages of the Talmud said that there's a lot we don't know. If you look in Source 3, the Gomorrah in Brachos says, the prophets only told us general things about the days of Mashiach. The world to come which may be the state where there's no physicality. At least we go according to the Rambam. So according to the Rambam, the world to come will be once Mashiach comes, that will be a physical world. People will live very long lives. And then after that they'll go to a world where there's no drinking, no physicality. But that's something that we know that the righteous people will be able to bask in the presence of the of the Shreena. But ultimately we don't really know so much about it. And Shmuel says, Shmuel says really, and this is we'll see the Rambam takes this approach that not much will change in the days of Mashiach. We're all sitting here, a table's going to be a table, we're going to be here. But we won't be persecuted by the nations of the world. We'll be relieved from persecution and we'll see the Rambam says we'll be allowed to study Torah and live in the service of Hashem. But it sounds like other than that there won't be any fundamental difference with nature and with the way the world is. And a proof for this can be brought from a verse in Dvarem and say for Dvarem it says in Surah 4, this is for there will never cease to be a needy one. We care of hearts in the midst of your land. He says there will never cease to be needy people because why I command you open your hands to the poor and to needy kinsmen in your land. There's always going to be poor, he says there's always going to be poor people to take care of and this is even will be in the end of the day. So it sounds like some of the other physical challenges that we have now will also exist at the end of days. There'll always be poor people. We're always going to have to do a set and look out for each other. Sounds like that will be something that is not necessarily going to change in the time so much. On the other hand, or it depends how you interpret it, if you look at Surah 5, in Vayikur it says, I will grant peace in the land that you shall lie down untroubled by anyone. I'll give you the land respite from vicious beasts and no sword shall cross your land. So it says that there's going to be peace but it also says there'll be apparently no wild beasts running around. Well that seems like more than just release from persecution. And how do you get if there's a tiger in the street, how do you, is that going to change? You're not going to have wild animals running around? So in fact, the second page, the Midrash in the Asifra, has two opinions, had under had understand what we just saw. Midrash in Surah 6 says, You'll lie down and not be frightened. So while you're in the Khabriya, you won't be fear of any creation. And it says, I will eliminate vicious beasts from the land. Surah Bihuda, he says, What does this mean? That these wild animals, these animals that harm us, they won't exist. Yes, you know, they're endangered species. It doesn't sound very good. It sounds like the types of animals that will be a threat to us won't exist. And Erbishiman Omer, he says, brings a proof, but he says, it doesn't mean that they won't exist. Because he says, what's more impressive? Hashem eliminating something or Hashem controlling the world to such an extent that they won't be able to harm us. So he says, rather, what does it mean? He says that according to Erbishiman, he'll prevent them from, from causing harm. And the, the Ramban says, what does it mean that they won't that, you know, that Mashiach comes, the land, Eritz Israel will be inhabited, it will be comfortable to live, it will be a peaceful existence, and the wild animals won't come and attack. So not necessarily supernatural, but it sounds like there'll be a certain protection, even for physical harm that will increase in the, in the Messianic era. But there's a question how to understand it, will it be a change of nature where certain types of beasts won't exist, or is there a, just a additional level of protection? So the Rambam, and we see it consistently, really takes the approach that we saw of Shmua, that really the only thing that will fundamentally change in the days of Mashiach will be that we won't be persecuted. I don't want to say only because that's a pretty big thing, but he says that will, that will ultimately be what the days of Mashiach, what will happen in the days of Mashiach. But what do you happen, what do you do with the verse in the Yishaiyahu Isaiah, where it says the wolf will dwell in the lamb, the leopard will lie down with the young goat? Right, what do we do with that? That sounds like, if that's describing the days of Mashiach, it sounds awfully different, it sounds like there will be a change in the nature of animals, and even who they, who they mate with. So the Rambam says, he addresses this, he says in Surah 7, al-yala al-halayv, don't let it come to your, come to your mind, shabimosa Mashiach yibat al-dawar miminhago shal-olam, that any of the natural order will be nullified, or will be changed. Oh yeah, sham-khidush mima-sev-racious, or any, any difference in creation. Elo, olam kiminhago noheg, rather the world, the natural order will, will continue. Bezeh shan-em-mar abishayahu, and so what does it mean that the wolf will dwell in the lamb, etc? He says, Mashiach v'khidah, that it's a parable. It's meant to teach us a lesson. What does it mean? Not that literally the wolf will dwell in the lamb, but that will be, will be able to dwell securely with the, with the Gentiles who currently persecute us, and that's what it means. Not that literally there will be some, this change in, in nature. And, and what does it mean when it says, and a wild initial spoil them, and a leper will walk, will stalk their cities? It says, v'yaksir kulam l'dasa emes, so all return to the true faith. And the question is, will that be the true faith, meaning the Jewish faith, or just a monotheistic faith? And, and they'll act ethically. They won't, they won't steal or destroy. Rather, they'll eat permitted foods, and either that could, you could interpret it as, as cashless, or maybe just an avar-menachai that non-Jews aren't allowed to eat, but they'll, they'll, they'll come to a recognition of, of Hashem, and they'll live in peace with, with Israel. So it actually sounds like there will be other nations as well. So maybe it's that they accept the seven noachai laws, which includes not even having avar-menachai, the limb from a torn animal. So they'll observe those, they'll observe those meticulously, they'll recognize God's presence in the world. And he says, v'yaksin kulka yotze be'e'ilo advarim, be'inina masiachim, mas'alim. So all the things that we find in the prophets about supernatural or differences in natures, those are all just, just parables, but they're meant to, they're meant to, or metaphors, they're meant to, to teach us, they're meant to represent, they'll be a peaceful existence, but not that anything will, will change. So why do we want masiach, right? We want masiach now, right? Why do we want masiach? Why do you want masiach? For peace. The, the Ramam says in source eight, the, the sages and the prophets didn't yearn for the messianic era, not to have dominion over the entire world. So we're not just using this, you know, because we want to, you know, we want to have the king and we want to take over the world. No, that's not, that's not why we're looking forward for masiach. That's not why we learn, we yearn for masiach, and not to, you know, rule over the, the gentiles, and not to, you know, and to be exalted by them, to gain honor from them, rather without having to worry about persecution with certain types of threats, we'll be free to, to learn Torah. We'll be free to learn Torah, we'll be free to be involved in the service of Hashem without the other types of, you know, distractions and considerations that we have. Asu, it would seem that the Ramam would still say, we still have to, you know, go to work, make a living that things won't just come falling from the sky, but without having to, you would think, how much more money would countries have if you didn't have to worry about defense, if you didn't have an army, right? You have a lot more time to do stuff, you'd have a lot more, a lot more resources, you know, we invest so much into, even just on a, at a national level, international level with security, and this and that, we don't, we don't have to worry about that. We don't have to worry about Israel's security, we don't, we can, we can live in peace, and that will free up, you know, much of our, much of our energy, much of our worrying, and that will be the great personal benefit to us that we can involve ourselves in Torah. And we can do this, so that we can earn merit for Olam Habba. Now in the Ramam, the Ramam considers Olam Habba that final stage, that it's a, it's a non-physical world. So basically in the Ramam's understanding, what will happen is those who will, who are in Olam Habba now will be brought back to life, for Tchiasa Mason, will live very long lives down here in a physical world, but in a perfected world, and then will go to Olam Habba, which is the ultimate final destination. You can maybe look at another time, the Ramam has a slightly different order of things, but we'll, we'll stick with the, with the Ramam, that's, that's what he says. So how do we learn, how do we earn Olam Habba? We learn it, we earn it by, by doing mitzos, by, by serving Hashem properly. The fact that in the messianic era, we'll be able to do that more effectively, that will help us reach our ultimate goal, our ultimate destination of the world to come. So he says, really, why do we, why do we want Mashiach? So we'll have time to learn Torah, and we'll be able to earn more merit for, for the ultimate, for the ultimate world, where a world of basking in the, in the, the G'mar says to bask in the radiance of the Shrinah, to have the ultimate pleasure, the ultimate spiritual pleasure, that's where we're ultimately gonna go, and the days of Mashiach will allow us to prepare for that more effectively. So then the question is, whether it's, nature's change or stay the same, or what exactly the order of, of things are. We, you know, we've, we've read and we've discussed about how the world will be perfected when Mashiach comes, there'll be a knowledge of Hashem by all people. So, so what does that mean? Does that mean will we be able to sin when Mashiach comes? Will we have a Yetzahara? It's a question. So, the, look at the, the G'mar in Sokka, source nine, we actually saw this earlier in the year when we talked about the issue of a Machitsa in the Shul. It's actually also from this G'mara that we learned the requirement for a Machitsa because it mentions a big funeral at the end of days, and it mentions the men and women are sitting separately. So it's also, the G'mar says that they have to sit separately at such a solemn event, so all the more so at, when it was a, you know, simple space to show you, but, but so we actually saw this G'mar in that context, but it says at the end of days, so what are the, the, the Prophet Sakharia says that they're making this, this is going to be this great eulogy. So it says what is this, what is this eulogy? So Pligibar, Rabbi Dosevra bought in, Rabbi Dosevra, the rabbi is disputed, Chad Amar al-Mashiach ben-Yosef, Shenarag, so one says that this funeral will be for Mashiach ben-Yosef. So we talked about Mashiach ben-David. Mashiach ben-Yosef will precede Mashiach ben-David, and will be, will not fulfill all of these requirements, will be sort of like a preliminary sort of Mashiach. So one says that it will be, Mashiach ben-Yosef will be killed in the, in the war of Goguma, Gog, prior to the ultimate redemption and the coming of Mashiach ben-David. So that's, that's one opinion. And then what says there will be this, this funeral, seems like more metaphorical, but of the evil inclination that now it's been, it's been shattered, it's been killed, it no longer exists. And then one of the commentaries I noted here said that it will cry out why are they eulogizing the Itzahara? Aren't we happy that the Itzahara is gone? So Mashiach says that it will cry because now we don't have the opportunity to earn further reward. We have the Itzahara, so you earn reward by resisting the Itzahara, by overcoming the Itzahara. So he said in some ways it will be a sad occasion when the Itzahara is destroyed because then we wanted the opportunity to earn additional merit through through our struggle. But maybe we'd be better because we're not we're not transgressing. But it sounds like, at least according to the second opinion that in the days of Mashiach, even before Mashiach comes, there will be a slaughter, so to speak, of the Itzahara. Indeed, the Gemara says in Source 10, the Gemara in Shabbat says, in Shimon and Al-Azhar, Omar, Shimon and Al-Azhar says, asa'at sh'ata motzayum motzay'alak, biyodakh biyadakhah. He says perform it, so it's while you still have opportunities. And while you're still in your means, because Eshloem and Melech said in Koh-Heles, he says remember your Creator in the day of your youth before the days come and you'll no have no desire for them. So it says that when it says the evil days in Ecclesiastes, it says these are the days of Mashiach in which there's neither merit nor liability. So it sounds like everyone will be doing the right thing, but because there's no Itzahara, so necessarily doing the right thing doesn't necessarily show that it's not necessarily an accomplishment. So it's saying, Soma Melech is telling us the Gemara is learning, do this as well you can. Now we still have an Itzahara take advantage. Use it for good. And Shmuel, and we saw Shmuel before. Shmuel says, as we saw before, he says no, presumably disagreeing with the fact that there won't be this type of opportunity for transgressing and mitzvah is one of the same value. He says no, that that won't necessarily happen in the times of Mashiach. For what will happen in the times of Mashiach, we will be persecuted. So we see that that's Shmuel's opinion. But we have a apostle that Hashem will circumcise your heart. So what does that mean? Hashem will circumcise your heart. And it basically means in some ways, he'll remove a type of impurity from us. And the Ramban says in Source 11, that from the time of creation, man was given the freedom to do as he desires, to be righteous or wicked. And the entire period of Torah, which is the second 2000 years from when the Torah was given. So in that whole period, choosing good will be a merit and choosing wickedness would warrant punishment. But in the days of Mashiach, the choice of good will become natural. We won't have any desire for evil. So apparently according to the Ramban, which sounds not necessarily like the Ramban, that we go like this first opinion that in the Messianic era, we won't have a Torah. Maybe we'll have the ability to be careless and maybe have to bring a sin offering. If we do something inadvertently, we won't have the Ramban is understanding the type of evil inclination to want to sin intentionally. He said that will be fundamentally different. And just to reiterate the level of peace and the recognition of Hashem when Mashiach comes. So we have the prophecy from Micah, from Micah that it says that the nations will say, they'll say, let us go to the mountain of Hashem as Yakovan to the base of Mikdash, the house of the God of Jacob, the Yoreinu, Medrachav, and Nelcha, the Orchosav, that will teach of his ways and we will walk in his paths. For Torah and the word of Hashem from Jerusalem, it says, and he will judge with many nations and will clarify for many nations. And he'll do some afar and said they'll beat their swords into plowshares and the spears into pruning hooks. Nations shall not raise up sword against nation. No longer shall they learn war. So it'll be this beautiful recognition of Hashem. All the people will, you haven't seen necessarily what they'll necessarily be Jews, but they'll go up to the base of Mikdash. They'll recognize the centrality of the Jewish people and that will be what we'll experience in the days of Mashiach. So now I want to explore, we spoke about the idea of no one oppressing the Jewish people, with everyone recognizing of the world as a whole, recognizing Hashem. We say in the end of Elenu, the sake and the love of Makhushadai to fix the world and for the dominion of Hashem, the Cholbani Basri Yikubi Shmecha and all of the flesh will call out your name, that we have the idea of the entire world recognizing God's sovereignty. So does that mean that they'll all be Jewish? So we'll look at some of the, both from the Talmud and from the Devi'im, from the prophets, and you seem to see indications both ways, but what's somewhat surprising is, there seem to be some indications that there will be people who will actually convert, that there will be people who will actually join the Jewish religion. So the question that this also begs is, what's the Jewish approach to proselytizing? Right? Other religions, they're very big into that. Right? We don't really do that. We have an option of converting, but the Gomorrah says, and the Shulchanaric says, if someone comes to convert, we try to discourage them. We tell them that when you're a Gentile now, if you violate Shabbos, it's fine. If you eat forbidden fats, it's fine. You're going to be a Jew. There could be a serious punishment. And we say, don't you know that the Jewish people are downtrodden and oppressed? We try to discourage them. And Gomorrah says, if they submit and they want to convert, so then we accept them and we convert them and they become a member of the Jewish people. So it's something that we're certainly open to. We're not like some religions that don't accept converts at all. So we certainly accept converts and certainly admit that they love a convert and to make a welcoming environment, but it doesn't seem like we go out and proselytize. That could either, I think that could be twofold. One, it's the fact that there are seven laws for the rest of humanity and we consider if someone follows that, they're certainly on a basic level of fulfilling Hashem's will. And two, you're going to put someone in a, if we were going to go and force people to convert or pressure people to convert, you'd have people who'd be in worse situations. They wouldn't be sincere about it. Any other conversion wouldn't be valid or they would accept it initially and then they would violate the Torah and they'll be in worse shape. So we don't generally go out and look to convert people. Which makes this section from this following up pretty, pretty interesting because it says in source 13 says He said only exiled the Jewish people among the nations so that converts would join them because it says So the exile is to enable us to, and there's an idea that will be spread and the knowledge of Hashem will spread and there's an idea that we get some benefits from it. That we get that more people will join the Jewish nation. Acting of Mars says that that's the reason of exile or the benefit of that will come out of exile. So that makes the question why we don't go look for converts, maybe ideas will make ourselves available. But it sounds like that we do at least put a value or put a think it's valuable if someone else wants to join the Jewish people. We consider that something that if someone makes a choice that it's something that we that may even be even be why we're exiled and the purpose of our exile. So even though someone is fulfilling the will of Hashem who's not Jewish by observing the seven myths, it sounds like there is something to be gained by converting. I guess that's why there is an idea of conversion. So I'm going to go through some of the some of places where the different prophets speak about what will happen in the times of Mashiach with regard to the humanity on a whole. So in source 14 it says that there will be an altar of Hashem in Egypt and a monument of Hashem at her border. And so send them this is speaking about in the end of days when Egypt is persecuted and then relieved from that persecution. And he says it will be known in Egypt. It will be known Hashem will be known in Egypt. And the they will serve Hashem with sacrifices and gifts and will and will make vows to bring offerings and they'll fulfill it. So it sounds like they're being even the inhabitants of Evidia they're in some way being involved in worshiping Hashem and worshiping of Hashem sounds like Jewishly. Whether or not they'll do it themselves or they'll they can maybe bring carbonate themselves or they'll actually in some ways join in with the Jewish people. You look also in source 15 from Isaiah he says and it'll be that that every month and it'll be that every month and every Shabbat is all all flesh will come before me. So you have people observing. These are mitzvahs that are very much unique to the Jewish people. So it sounds like there may be some incorporation of you know the non-Jews who recognize Hashem into the Jewish people. You look at source 16 you know this could really go either way. It says from from Zicharia it says vahaya kol han nosar mikol agoyim and all who remain from all the nations habayim al yushalayim, we're sending against yushalayim, v'alum midday shonah v'ashonah, now they'll come every year l'ishdachavus l'ishdachavus lamelech Hashem tzvakos and they'll bow to Hashem v'lachog eschag hasukos and they'll celebrate the holiday of Sukkos. We had the 70 nations come and bring carbonate so it may mean that they're not necessarily Jewish but they recognize Hashem and they're coming and they're sacrificing in the base on mikdash. There's some discussion among the commentaries maybe they'll have maybe they'll even be non-Jewish priests in the in the base of mikdash not like the Gohanim but they'll be doing certain things so that even the non-Jews will be some of the some of the commentators on Mishaiah who say that the non-Jews will actually have a function in even the spiritual working of the of the base on mikdash and of the Jewish people and those commentaries understand that they're not they mean that they won't actually convert but they'll recognize Hashem and they'll be and they'll be involved. In fact the source that says that if the non-Jewish nations knew the benefit that they would get from the base on mikdash they'd be running to build it that it's something that will be a house for for everyone and it'll be a benefit to everyone if they knew how you know they wouldn't be trying to you know destroy it or prevent it they would they'd be running to build it if they knew the value they realized the value that it would have and have in source 17 and this maybe sounds once you get to Shabbos that's something really that's unique to the Jewish people so it sounds like there is something that's they have some sort of closeness to the Jewish people if not at least some of them joining the Jewish people it says source 17 and we'll love the name of Hashem to be his servants all who observe the Shabbos and strengthen my covenant it could be that it's chrismila and we say and they'll bring them to my mountain and gladden them in my in my house of prayer and their burned offerings and celebrations will be desired upon my by altar and my house will be a house of prayer for all the nations I think uh in one of like the primaries or pre primaries Cory Booker quoted this the U.S. is one of the candidates probably not going to be now anybody but but he he quoted this I guess he has somewhat of a knowledge of Hebrew and of the the Bible so at some sort of event he quoted it and you know it's pretty his pronunciation was not not bad so you see but this is something as we were trying to make that point is that uh you know this is that uh the sounds like the vision of Yishai is to have a world and even the way the the temple function will be something that's available for all nations but the fact that um you know that we speak about things like like Shabbos and the covenant could indicate as uh you know we'll see from the next source from the the the prophet Saphania that may be at least of some of them there will some of them will convert in 18 it says and it will convert the nations to clear speech shema shem they'll all call out the name of God and will um and we'll serve him with united effort so it says literally means like overturn or reverse it's understood to the mean convert so it sounds like there will be um the other nations or at least large groups of people who will actually be converted or who will clearly choose to convert to Judaism and that will be part of what will happen when Mashiach will come so this next uh verse from Zaharia in source 19 it says many nations shem will will join a shem be on that day and they will be a nation to me and I will dwell among you and you'll know that a shem has sent me to you so what does it mean that when it says uh the Nile will go in Robby Mela shem that that uh multitude of nations will will join God the Malbim says there's one commentary but he understands that to me in 20 she's Geiru v'kiblu dasa ms that they'll convert and accept the religion of truth that refers to Judaism so it sounds like what Sakharia is saying when it says that the nations will will join God it means that that there will be other nations that will sound like collectively convert to Judaism and the ibn Ezra in source 21 says a it's a matter of frightening thing it says that that two-thirds of the world will be eradicated and the the survivor will be the servant of a shem and will come then come every year to you know to Ushalayim and to to serve a shem and it doesn't necessarily say anything about conversion per se but it does sound like they're it's it's a kind of a sobering thought with with all this but it sounds like there will be at the point when Mashiach comes there will be some significant population of the world that will be left behind they're left behind because they won't accept a shem but it sounds like not everyone will you know join us in the in the messianic era at the same time we clearly see that one has an opportunity to join us and one doesn't even have to formally accept accept Judaism and there are many many you know this is a scratched service but there are many ideas that the non-Jewish nations will even there's even a concept that they'll you know be the servants of Jews that want to be partners in the service of a shem even if they have a different role even if they let's say have less mitzvahs and have a less prominent place is an idea that when Mashiach comes the nations of the world will want will recognize that the Jewish people are the chosen people and that Hashem is the true God and will want to help with that you know with that effort and so that's something that there will be you know a a overall recognition of Hashem but what about what about converting when Mashiach has come when Mashiach has established himself so the Gomorrah and Yevamos in source 22 says he says that in the days of Mashiach when the world has established under Mashiach we won't we will no longer accept converts he also bow low key blue gary and low we may dovet and low we may shlomo just like we didn't accept more tell us we didn't accept converts in days of dovet and shlomo because we were concerned that this is when the Jewish people are on top and everyone would want to join us because of our position in the world that's where we tell them now our position in the world isn't so prominent anymore we're persecuted but at a time when the Jews were on top we we put a uh let's say a temporary ban on conversion we didn't accept converts at that time so a similar rationale would apply in the times of Mashiach will say why didn't you if you really want to be Jewish why didn't you notice it before now it's easy to see that the Jewish people are the chosen people but we say even if they're if they're they're around and they have a role but at a certain point we we won't accept converts um because and this is actually a powerful I think a powerful statement about um it's really the the value that we have that we that we place on on converts because it really shows that that those who convert it's really a heroic thing he says uh amar al-ezar mikra hevi goryagor efez meosik kigar yitakh alaykh hipol so it says when do we accept uh accept converts quotes from uh from Isaiah behold they may gather together goryagor but without me whoever shall gather with you shall fall on yours so it says the word gore implies that only a convert to gear who becomes part of the Jewish people when the Jews are living in exile at a time when Hashem is not clearly revealed i without me are considered part of the Jewish people so it sounds like really what converting is and it's and it's really an amazing thing that even at a time when the Jewish people are are not prominent in a time where God is not revealed so clearly in the world but people still want to join the Jewish people those are people who we who we really consider unvalue as sincere converts but it says aval idakh lo but at a time when it's so apparent that the you know Jewish people are prominent in the world so then the system of conversion doesn't really doesn't really work so and this is just uh it scratches scratching the surface there's there's plenty more afterwards you can give you some some links and some books there there's there's much on it um but we do have a um mentioned really the a fundamental or faith is to is to yearn for machihat wait for machihat we see that there will be the great benefit to the entire world when machihat comes well we'll have freedom from for persecution we'll recognize Hashem and that's ultimately why we want machihat we even want more than the benefit that that it will um give to us we say really Hashem being hidden it's a it's a hill Hashem in many ways Hashem is not recognized um it seems like his people are are are downtrodden and we want Hashem's glory to be apparent in the world and when Hashem's glory is apparent in the world people will be will be motivated to to serve him properly and and we'll have as the Ramam says well we'll have opportunities to focus on the things that are important and uh hopefully we should get there in a in a way of of sincere repentance of repentance without needing the the extra the extra push and uh and here I may know we should we should experience that of we the rest of the world and uh we should experience it very soon