WHAT WILL HAPPEN TO THE NATIONS IN THE TIME OF MOSHIACH?

בס”ד

Chassidic Discourse

Based on a Class by Rabbi Serber on the Rebbe’s Sicha (Likutei Sichot vol. 23, Balak)

Introduction

This blog summarizes a shiur (class) by Rabbi Serber, based on a sicha of the Lubavitcher Rebbe, compiled from talks on Parashat Beshalach and Mishpatim (1983), and later edited in Likutei Sichot, volume 23, Parashat Balak. The focus of the sicha is a deep and layered exploration of what will happen to the non-Jewish nations in the Messianic era, analyzing biblical prophecies, halachic implications, and Chassidic teachings.

The Rebbe guides us through this complex topic by examining:

The prophecies of Bilaam and Zechariah
Interpretations by classical commentators: Onkelos, Ibn Ezra
Views of the Rambam and the Talmud
And ultimately, how Chassidut understands the purpose of creation and the universal nature of Redemption

A Prophecy That Sparks Debate: Bilaam’s Words

The Torah tells us in Bamidbar 24:17:

“A star shall go forth from Jacob, and a scepter shall arise from Israel…
it shall crush the forehead of Moav, and ‘karkar’ all the children of Shet (Seth).”
וְקַרְקַר כָּל־בְּנֵי־שֵׁת

This strange word — “karkar” — leads to two (amongst others) interpretations:

Onkelos (Aramaic translation): “He will rule over all human beings.”
Ibn Ezra: “He will destroy all human beings.”

Which is it? Will the nations be included in the Messianic future or eliminated?

Prophecies of Inclusion: Isaiah and Zephaniah

A number of powerful prophecies speak of a universal redemption:

“All the nations shall flow to [Jerusalem]… and He shall judge among the nations…”
(Isaiah 2:2–4)
“Then I will transform the nations to speak a pure language so that they all call upon the name of G-d.”
(Zephaniah 3:9)
“They shall come and see My glory… and declare My glory among the nations.”
(Isaiah 66:18–19)

These verses clearly suggest that the nations will not be destroyed, but will instead undergo a spiritual transformation and become part of a global movement to serve G-d.

But What About Zechariah’s Harsh Prophecy?

The prophet Zechariah (13:8–9) states:

“Two-thirds shall be cut off and perish, and one-third shall remain.”

The Talmud (Sukkah 52b) records a debate on what this means:

Rabbi Yochanan: It refers to two-thirds of humankind.
Reish Lakish: It refers to two-thirds of the Jewish people. The nations? They will disappear entirely.

This seems to contradict the inclusive visions of Isaiah and Zephaniah. Which is it?

Legal Clarity: The Rambam’s View

The Rambam (Maimonides) provides a decisive halachic answer in his code of Jewish law:

“In that time, the entire world will be corrected to serve G-d together… all will return to the true religion and no longer steal or destroy.”
— Mishneh Torah, Laws of Kings 11:4; 12:1

The legal implication is that the nations will remain and be part of the divine plan. Moreover, Jewish outreach to teach the Seven Noahide Laws today only makes sense if the nations have a meaningful future role.

Two Models of Redemption

Rabbi Serber, based on the Rebbe’s sicha, presents two contrasting approaches to understanding the place of non-Jews in the Redemption:

Model 1: Subservient and Passive

The nations lose their distinct identity.
Their existence is tolerated only to serve Israel’s mission.
They play a secondary role, on the sidelines of Redemption.

This view is reflected by Reish Lakish and Ibn Ezra.

Model 2: Integrated and Primary

The nations retain their unique identity.
Their moral and spiritual refinement is an essential part of the Redemption.
They play an active role in the Messianic world.

This view aligns with Rabbi Yochanan, Onkelos, and especially the Rambam and Chassidut.

Chassidic Perspective: Transformation, Not Annihilation

The Rebbe explains that what seems like “destruction” in the verse “two-thirds will perish” is not physical annihilation, but rather a spiritual collapse of the false sense of independence from G-d.

The “karkar” of all the children of Seth (humanity) refers to a dismantling of ego, not of existence.
Their separation from G-dliness will be eliminated — not their lives.

By contrast, the Jewish people are described in the Zohar and Tanya (ch. 36) as being “one with G-d” — their essence is already rooted in divine unity, and in the Redemption, this will simply be revealed.

The Alter Rebbe on Universal Light

The Alter Rebbe (founder of Chabad) explains that in the times of Moshiach:

“The physical world and body will be refined to receive the revelation of G-d’s light… and from the additional radiance revealed to Israel, the darkness of the nations will also be illuminated — as it is written: *‘Nations will walk by your light.’”
— Tanya, end of Chapter 36

Conclusion: A Redemption for All Creation

The final message of the sicha is profoundly universal:

All of creation, including the nations of the world, was created by G-d’s speech.
Israel was created through G-d’s thought and is inherently united with Him.
In the Redemption, all existence will recognize its true source — and the nations will experience this as the collapse of their illusion of independence.

Redemption, therefore, is not about exclusion or conquest. It is about revealing the inner purpose of all humanity, and aligning the entire world — each nation in its unique identity — with the divine light.

Final Thought

Moshiach’s arrival will not erase the world — it will reveal its truth.
And in that revealed truth, the nations will not be obliterated or sidelined — they will find their divine mission and join in harmony to serve G-d with one purpose.

“For then I will transform the nations to speak a pure language, so that they may all call upon the Name of the L-rd and serve Him with one accord.”
(Zephaniah 3:9)

Key Sources Cited:

Likutei Sichot, vol. 18, Parshat Balak
Bamidbar (Numbers) 24:17 – Bilaam’s prophecy
Targum Onkelos, Ibn Ezra
Zechariah 13:8–9, Isaiah 2, 49, 66, Zephaniah 3:9
Talmud, Sukkah 52b
Rambam, Hilchot Melachim 11–12
Tanya, chapter 36
Zohar, various sources

This blog was compiled by Angelique Sijbolts, based on a class by Rabbi Tuvia Serber and his source material (Likutei Sichot vol. 18, Balak). All Torah content and ideas are derived from his lecture and the Rebbe’s teachings.

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