Halacha as Theology

(4) The Sages said that a man may neither go out on Shabbat with a sword, nor with a bow, nor with a shield [teris], nor with an alla, nor with a spear. And if he unwittingly went out with one of these weapons to the public domain he is liable to bring a sin-offering. Rabbi Eliezer says: These weapons are ornaments for him; just as a man is permitted to go out into the public domain with other ornaments, he is permitted to go out with weapons. And the Rabbis say: They are nothing other than reprehensible and in the future they will be eliminated, as it is written: “And they shall beat their swords into plowshares and their spears into pruning hooks; nation will not raise sword against nation, neither will they learn war anymore” (Isaiah 2:4).

Rabbi Eliezer says: These weapons are ornaments for him.

It was taught in a baraita that elaborates on this subject:

The Rabbis said to Rabbi Eliezer: And since, in your opinion, they are ornaments for him, why are they to be eliminated in the messianic era? He said to them: They will not be needed anymore, as it is stated: “Nation will not raise sword against nation” (Isaiah 2:4). The Gemara asks: And let the weapons be merely for ornamental purposes, even though they will not be needed for war. Abaye said: It is just as in the case of a candle in the afternoon. Since its light is not needed, it serves no ornamental purpose. Weapons, too; when not needed for war, they serve no ornamental purpose either.

And this baraita disagrees with the opinion of Shmuel, as Shmuel said: The only difference between this world and the messianic era is subjugation of the exiles to other kingdoms, from which the Jewish people will be released. However, in other respects, the world will remain as it is, as it is written: “Because the poor will not cease from within the land” (Deuteronomy 15:11). Society will not change, and wars will continue to be waged.

And some say the disagreement between Rabbi Eliezer and the Rabbis was different. They said to Rabbi Eliezer: Since in your opinion they are ornaments for him, why will they be eliminated in the messianic era? He said to them: Even in the messianic era they will not be eliminated.

And that is in accordance with that which Shmuel stated that the world will remain fundamentally the same, and he disagrees with Rabbi Ḥiyya bar Abba.

What is the reason for the opinion of Rabbi Eliezer who said: These weapons are ornaments for him? As it is written: “Gird your sword upon your thigh, mighty one, your glory and your splendor” (Psalms 45:4), indicating that a sword is considered an ornament.

The Gemara relates that some time later Rav Kahana said to Mar, son of Rav Huna: Is that really a proof? This verse is written in reference to matters of Torah and should be interpreted as a metaphor. He said to him: Nevertheless, a verse does not depart from its literal meaning, although there may be additional homiletical interpretations.

For this reason a man may not go out with a fencer, a bow, a shield, a club, a spear or with items that are not ornaments, and if he does go out (with these) he is liable to bring a Chatat (offering). And not with armor, or a helmet, or boots and if he went out (with these) he is exempt, because they are usually worn.

We were long since informed by the ancient sages that it is not within the power of man to attain clearly the good of the World to Come, nor to know its grandeur beauty and quantity, save only the Holy One, blessed is He! and that all the good the prophets did prophesy for Israel are none else save corporeal matters, of which Israel will enjoy during the Messianic era, when government will be restored to Israel;

As for the Messianic era, it is in this world, and the world goes on after its fashion, save only that Israel will again have a government. Indeed, the ancient sages have long since said: "There is no difference between this world and the Messianic era, save alone in the oppression of government.¹

Therefore Scripture stated concerning the time of the redeemer who is descended of the stock of Jesse, that peace will return to the world and preying and all dangerous beasts will cease, as was their nature at first. The [original] intention [when referring to the redeemer was in connection with] Hezekiah [king of Judah], whom the Holy One, blessed be He, had wished to make the Messiah, but their merits [i.e., those of the people of his generation] were not sufficient for such [achievement], so that the fulfillment [of that prophecy] will be with reference to the Messiah who is destined to come.

But in the days of the Messiah, the choice of their [genuine] good will be natural; the heart will not desire the improper and it will have no craving whatever for it.

Man will return at that time to what he was before the sin of Adam, when by his nature he did what should properly be done, and there were no conflicting desires in his will,

For in the days of the Messiah there will be no [evil] desire in man but he will naturally perform the proper deeds and therefore there will be neither merit nor guilt in them, for merit and guilt are dependent upon desire.