Mishneh Torah, Kings and Wars 10

Shalom, my friend! Ever wonder about the big questions in life? Like, how do we all get along? What are the basic rules for everyone, no matter who they are or where they come from? And what does Judaism have to say about folks who aren't Jewish?

It’s a great question, and one that Jewish tradition has thought about for a long, long time. We're not just talking about what’s good for us, but what’s good for everyone living in this amazing world God created. Sometimes, people think Judaism is only about Jews, but that's not quite the whole picture. Today, we're going to peek into a Jewish wisdom text that offers a truly expansive, inclusive view, showing how our tradition values every single person and offers guidance for a harmonious world. Let’s dive in!

Context

Let's set the scene for the wisdom we're about to explore:

• Who: Our guide today is a giant of Jewish thought named Maimonides (pronounced My-MON-ih-dees). He's often called "Rambam" for short. He was a brilliant doctor, philosopher, and legal scholar. Think of him as one of the ultimate Jewish "renaissance men."
• When: Rambam lived way back in the 12th century, around 800 years ago! That's a long time for ideas to stick around, which tells you how impactful his teachings are.
• Where: He spent most of his adult life living and writing in Cairo, Egypt. Imagine ancient libraries, bustling markets, and deep philosophical discussions – that was his world.
• What: The text we're looking at is from his masterpiece, the Mishneh Torah (Mish-NEH Toe-RAH). This is a massive, comprehensive code of Jewish law. It covers everything from daily prayers to complex business rules, and yes, even how non-Jews fit into the divine plan. It’s organized like a giant spiritual instruction manual for life.
• Key Term: We'll encounter "Noachide Laws." These are universal laws for all humanity. They are seven basic moral commandments.

The Mishneh Torah is a remarkable achievement because Rambam didn't just list laws; he organized them logically and explained their reasoning. Our specific text comes from a section called "Kings and Wars," which sounds intense, but it really deals with how society should function, justice, and the relationship between different groups of people. It’s here that Rambam lays out the Jewish perspective on universal ethics and how we should interact with our neighbors, near and far.

Text Snapshot

Here’s a small, important taste of Rambam’s wisdom from Mishneh Torah, Kings and Wars Chapter 10:

"The general principle is: non-Jews should not create new religions or commandments. They can convert or keep their own laws. However, we should not stop a non-Jew who wants to do a Torah commandment for reward. Our Sages also commanded us to visit the sick, bury the dead, and support the poor among non-Jews for the sake of peace."

(Mishneh Torah, Kings and Wars 10:9, 10:10, 10:12 – you can explore the full chapter at https://www.sefaria.org/Mishneh_Torah%2C_Kings_and_Wars_10)

Close Reading

This short passage might raise a few eyebrows, but let’s unpack it together with a friendly eye, and see what powerful, inclusive lessons are hiding within.

Insight 1: Universal Rules and Personal Responsibility

The Mishneh Torah begins this chapter by outlining what we call the "Noahide Laws." These are seven basic moral commandments that apply to all people, not just Jews. Think of them as humanity's moral starter kit, given by God after the flood to Noah and his family (hence "Noahide"). These laws include things like not killing, not stealing, not worshipping idols, and establishing courts of justice. They're about creating a decent, livable world for everyone.

Rambam emphasizes that everyone has a responsibility to know and follow these basic universal rules. The text says, "A Noachide who inadvertently violates one of his commandments is exempt from all punishment with the exception of a person who kills inadvertently." This means if someone accidentally breaks one of these universal laws – like, they honestly didn't know they were doing something wrong – they're generally off the hook. One commentary, Steinsaltz, clarifies this simply as: "Exempt from everything. He is not punished at all." This shows a real understanding of human error and honest mistakes.

However, Rambam quickly adds a critical distinction: "If, however, one knew that she was his colleague's wife, but did not know that she was forbidden to him... or one killed without knowing that it is forbidden to kill, he is considered close to having sinned intentionally and is executed. This is not considered as an inadvertent violation. For he should have learned the obligations incumbent upon him and did not." Wow, that sounds pretty harsh, right? But the key here is "he should have learned." This isn't about being punished for an honest mistake, but for negligence. It’s about the fundamental human obligation to understand what's right and wrong, especially the basic moral principles that hold society together.

Imagine if someone said, "I didn't know stealing was wrong!" You'd probably think, "Well, you should have!" Judaism believes that God gave every human being a moral compass and the ability to learn and discern right from wrong. We're expected to use our minds and hearts to figure out these baseline ethics. It’s a call to conscious living and taking responsibility for our moral education, ensuring we uphold the basic standards of decency that allow all of us to thrive. So, the first big takeaway is that everyone has a fundamental, God-given responsibility to understand and live by universal moral principles.

Insight 2: Distinct Paths, Shared Goodness

Now, let's tackle the part that might seem a little exclusive at first glance: "The general principle is: non-Jews should not create new religions or commandments. They can convert or keep their own laws." And even more startling, the text mentions that "A gentile who studies the Torah is obligated to die." If you're scratching your head, you're in good company!

What's going on here? Judaism isn't saying that non-Jews are bad or that their spiritual paths are invalid. Instead, it's about maintaining distinct roles and covenants. The Jewish people received the Torah as a unique covenant, a specific path with 613 commandments. Rambam is emphasizing that while universal moral laws (Noahide Laws) are for everyone, creating a new religion or adopting the entire Torah as a new system (without converting) can blur those lines. It's not about prohibiting personal spiritual growth, but about respecting the integrity of the distinct covenant God made with the Jewish people.

The phrase "obligated to die" here, especially in the context of merely studying Torah, is often understood not as a literal physical execution by a Jewish court, but as a severe spiritual transgression. One commentary, Steinsaltz, directly clarifies this: "However, he is not to be executed." It means it’s fundamentally outside their designated spiritual path. It’s a bit like saying a fish is "obligated to die" if it tries to live on land – it's not a punishment, but a statement of what is incompatible with its nature or role.

Crucially, Rambam immediately balances this with an incredibly inclusive statement: "We should not prevent a Noachide who desires to perform one of the Torah's mitzvot in order to receive reward from doing so, provided he performs it as required." This is huge! It means that while non-Jews shouldn't create a new religion or take on the entire Jewish covenant without converting, they are absolutely encouraged to perform individual good deeds (mitzvot) from the Torah if they wish, and they will receive reward for it. Another commentary, Tziunei Maharan, even brings a Midrash (an ancient Jewish teaching) that says God will reward non-Jews who avoid eating pork, for example, even if they weren't commanded to do so. This demonstrates that any act of goodness, no matter who performs it, is valued by God.

Steinsaltz further clarifies which mitzvot are typically in view here: "Who wanted to perform a mitzvah from the other mitzvot of the Torah. Other than Torah study and resting on Shabbat." This distinction helps us understand the nuance: it’s about not adopting these as core religious identity markers for a new faith, but individual acts of charity, kindness, and other good deeds are absolutely encouraged and rewarded. It's about respecting distinct paths while celebrating shared goodness.

Insight 3: The Power of Peace (Darchei Shalom)

If any part of the text initially felt a little rigid, Rambam utterly transforms it with the powerful conclusion of this section. He writes: "However, our Sages commanded us to visit the gentiles when ill, to bury their dead... and support their poor... for the sake of peace." This is where the profound, expansive heart of Judaism truly shines.

This isn't just a suggestion; it's a command. Jewish law requires us to actively engage in acts of compassion and support for all people, regardless of their background or beliefs. Visiting the sick, burying the dead, and supporting the poor are among the highest forms of kindness in Jewish tradition. To extend these acts to non-Jews is a powerful statement about universal human dignity and shared community.

The reason given is "for the sake of peace" (in Hebrew, Darchei Shalom). This is a foundational Jewish principle that emphasizes promoting harmony, good relations, and respect in society. It’s not just about avoiding conflict, but actively building bridges and fostering a positive environment for everyone. It means going the extra mile, even if the strict letter of the law might not require it, because peace is so vital. One commentary, Teshuvah MeYirah, delves into the complexities of accepting charity from non-Jews, concluding that even if there are technical debates, the principle of Darchei Shalom overrides them, confirming that for the sake of peace, we act with universal kindness.

Rambam seals this point by quoting two beautiful verses: "Behold, Psalms 145:9 states: 'God is good to all and His mercies extend over all His works' and Proverbs 3:17 states: 'The Torah's ways are pleasant ways and all its paths are peace.'" These verses perfectly capture the spirit of this teaching. God’s goodness and mercy are universal, reaching every single one of His creations. And the Torah, our guide for life, ultimately leads us down paths of pleasantness and peace. It’s a powerful reminder that while we may have distinct paths, our shared humanity and the pursuit of peace connect us all under God's loving gaze.

Apply It

This week, let's put one of these ideas into practice. The message of Darchei Shalom (ways of peace) is so accessible and powerful.

Here's a tiny, doable practice:

Take just 60 seconds each day to consciously seek out an opportunity to perform an act of kindness or goodwill for someone, especially someone whose background might be different from yours. It could be as simple as a warm smile, holding a door open, offering a genuine compliment, or letting someone go ahead of you in line. Don't overthink it; just look for a small moment to extend warmth and peace. Do it "for the sake of peace," knowing that every little act contributes to a kinder, more harmonious world for all.

Chevruta Mini

Here are two friendly questions for you to ponder, perhaps with a friend or just in your own thoughts:

1. Rambam stresses that everyone "should have learned the obligations incumbent upon him." What do you think are some universal moral obligations that every human being should know and live by, regardless of their specific beliefs?
2. The text balances distinct spiritual paths with universal acts of kindness "for the sake of peace." How do you personally find ways to honor your own unique path while also building bridges and fostering peace with people who follow different paths?

Takeaway

Remember this: Judaism teaches that all humanity shares a divine spark and universal moral duties, and we are commanded to actively pursue peace and kindness with everyone, celebrating both our unique paths and our shared goodness.