Mishneh Torah, Kings and Wars 11

Hook

Imagine the scent of cardamom and strong coffee mingling with the fragrance of aged leather-bound texts, their pages whispering secrets of prophecy and redemption. Picture the flickering oil lamps illuminating a beit knesset in Fez or Aleppo, where voices rise and fall in ancient melodies, not just remembering the past, but actively calling forth a glorious future. This is the vibrant pulse of Sephardi and Mizrahi heritage: a tradition deeply rooted in history, yet eternally gazing forward with an unwavering, practical hope for Mashiach. It's a heritage that doesn't merely believe in redemption, but lives it, breathes it, and shapes it with every halakha, every piyut, and every shared communal aspiration.

Context

Place

Our journey into this rich heritage spans a vast and diverse tapestry of lands. From the Iberian Peninsula (Sepharad) before the tragic expulsion, through the bustling marketplaces and scholarly centers of North Africa (Maghreb), across the ancient lands of the Middle East—Egypt, Syria, Iraq, Yemen—and eastward to the communities under Ottoman rule and even further to India and Central Asia. These were not mere geographical locations, but crucibles where Jewish life flourished, interweaving with local cultures while fiercely maintaining distinct Jewish identity, language, and custom. The Rambam, Maimonides, whose words we will explore, himself journeyed from Spain to Morocco and finally found his intellectual and spiritual home in Egypt, profoundly influencing Jewish law and thought across this entire Sephardi and Mizrahi world.

Era

Our focus largely encompasses the medieval period and subsequent centuries, an era marked by both immense intellectual flourishing and profound challenges. From the Golden Age of Spain, where Jewish thought, poetry, and science reached unparalleled heights, through the devastating expulsions from Spain and Portugal in the late 15th century, and into the subsequent resettlement and rebuilding of communities across the Ottoman Empire and North Africa. This period saw the codification of Jewish law, the rise of Kabbalah, and the continuous development of piyut and philosophical inquiry. It was an age where the longing for redemption, often intensified by persecution and displacement, became a central theme in Jewish life and literature, yet always balanced with a robust commitment to halakha and communal structure.

Community

The terms "Sephardi" and "Mizrahi" encompass a kaleidoscope of distinct communities, each with its unique minhagim (customs), liturgical traditions, and pronunciations, yet sharing a foundational commitment to halakha and a profound reverence for sages like the Rambam. While "Sephardi" traditionally refers to Jews of Iberian descent, and "Mizrahi" to Jews from North Africa, the Middle East, and Asia, their histories and cultural expressions are deeply intertwined. What unites them is often a shared legal tradition stemming from Babylonian academies, a nuanced approach to halakha that prioritizes clarity and reason, and a liturgical style rich in melody and poetic expression. Their resilience, intellectual rigor, and vibrant communal spirit have ensured the continuity of Torah through centuries of upheaval, embodying a living testament to the Messianic hope.

Text Snapshot

The Rambam, in his monumental Mishneh Torah, offers a profound and practical understanding of Mashiach. He grounds the Messianic vision not in abstract mysticism, but in tangible, halakhic terms, emphasizing a future where the world is perfected through the diligent observance of Torah.

"In the future, the Messianic king will arise and renew the Davidic dynasty, restoring it to its initial sovereignty. He will build the Temple and gather the dispersed of Israel. Then, in his days, the observance of all the statutes will return to their previous state."

• Steinsaltz on 11:1:1

  "לְיָשְׁנָהּ . למצבה הקדום והראשון." (to its former state. To its ancient and original condition.) This highlights the restoration, a return to an ideal, pristine state of observance and sovereignty.

• Yad Eitan on 11:1:1

  "חוזרין כל המשפטים בימיו כשהיו מקודם." (All the statutes will return in his days to their previous state.) This reinforces the idea that the Messianic era is about restoration and fulfillment of the existing Torah, not its alteration.

"Anyone who does not believe in him or does not await his coming, denies not only the statements of the other prophets, but those of the Torah and Moses, our teacher. The Torah testified to his coming, as Deuteronomy 30:3-5 states: 'God will bring back your captivity and have mercy upon you. He will again gather you from among the nations... Even if your Diaspora is at the ends of the heavens, God will gather you up from there... and bring you to the land....'"

"Reference to Mashiach is also made in the portion of Bilaam who prophesies about two anointed kings: the first anointed king, David... and the final anointed king who will arise from his descendants and save Israel in the end of days. That passage Numbers 24:17-18 relates: 'I see it, but not now' - This refers to David; 'I perceive it, but not in the near future;' - This refers to the Messianic king; 'A star shall go forth from Jacob' - This refers to David; 'and a staff shall arise in Israel' - This refers to the Messianic king."

• Steinsaltz on 11:1:10

  "אֲשׁוּרֶנּוּ וְלֹא קָרוֹב . אראה אותו, אך רק בעתיד הרחוק." (I see it, but not now. I will see it, but only in the distant future.) This clarifies the future-oriented nature of the prophecy for Mashiach.

• Steinsaltz on 11:1:11

  "דָּרַךְ כּוֹכָב מִיַּעֲקֹב . יקום מלך מצאצאי יעקב, שהמלך מרומם משאר האנשים כמו כוכב." (A star shall go forth from Jacob. A king will arise from the descendants of Jacob, for a king is elevated above other people like a star.) This beautiful metaphor emphasizes the Mashiach's elevated status and Davidic lineage.

• Steinsaltz on 11:1:12

  "שֵׁבֶט . רודה ומושל." (staff. One who rules and governs.) This defines the "staff" as a symbol of rulership, linking it to the Mashiach's political and spiritual authority.

"One should not presume that the Messianic king must work miracles and wonders... This is definitely not true... The main thrust of the matter is: This Torah, its statutes and its laws, are everlasting. We may not add to them or detract from them. If a king will arise from the House of David who diligently contemplates the Torah and observes its mitzvot... will compel all of Israel to walk in (the way of the Torah) and rectify the breaches in its observance, and fight the wars of God, we may, with assurance, consider him Mashiach. If he succeeds in the above, builds the Temple in its place, and gathers the dispersed of Israel, he is definitely the Mashiach."

The Rambam’s words are clear: Mashiach is a human leader, a scholar, a warrior, and a builder, whose success is measured by his adherence to Torah and his tangible achievements in restoring Jewish sovereignty, rebuilding the Temple, and gathering the exiles. His vision is one of active engagement with the world, transforming it through mitzvot and righteous governance.

Minhag/Melody

The profound hope for Mashiach, as articulated by the Rambam, is not merely an intellectual tenet in Sephardi and Mizrahi communities; it is woven into the very fabric of daily life, liturgy, and communal expression, often carried on the wings of ancient melodies and poetic piyutim.

One of the most powerful expressions of this Messianic longing is found in the Ani Ma'amin, the "I Believe" declaration, which encapsulates the Rambam's Thirteen Principles of Faith. While often associated with Ashkenazi communities, the principles themselves originate from the Rambam, a foundational figure for Sephardim, and are embraced universally. In many Sephardi communities, the Yigdal prayer, recited daily, directly incorporates these principles, including the twelfth: "אני מאמין באמונה שלמה בביאת המשיח, ואף על פי שיתמהמה, עם כל זה אחכה לו בכל יום שיבוא" – "I believe with perfect faith in the coming of the Messiah; and although he may tarry, nevertheless, I await his coming every day." This is not a passive waiting but an active, daily reaffirmation of hope that infuses every prayer and every act of mitzvah performance.

Beyond formal prayers, the Sephardi and Mizrahi world is incredibly rich in piyutim (liturgical poems) and baqashot (supplications), particularly those sung during Shabbat, festivals, and special communal gatherings like Shabbat Seder Baqashot in Syrian communities or Shabbat Shirah in Moroccan traditions. These piyutim often recount biblical narratives, expound on halakha, or express deep spiritual yearning, and a recurring motif is the fervent prayer for redemption and the rebuilding of the Temple.

Consider the melodies themselves: they are often intricate, soulful, and deeply moving, drawing from the musical traditions of the lands where Sephardim and Mizrahim resided – Arabic maqamat, Turkish makamlar, Persian dastgah, and various folk traditions. These melodies transform the words of hope into an embodied experience. When a community sings a pizmon like "Ki Eshmera Shabbat" (If I keep Shabbat) or "Yom Zeh Mekhubad" (This Day is Honored), while the primary theme might be Shabbat, the undercurrent of Messianic anticipation is palpable. Shabbat itself is often described as a taste of the World to Come, a microcosm of the Messianic era. By fully embracing the sanctity and joy of Shabbat, these communities are, in essence, actively preparing for and prefiguring the ultimate redemption. The melancholic beauty of a kinah (lament) on Tisha B'Av, mourning the Temple's destruction, often gives way to a triumphant melody and words of hope for its speedy rebuilding, demonstrating that even in sorrow, the Messianic vision prevails.

Furthermore, the figure of Eliyahu HaNavi (Elijah the Prophet), the harbinger of Mashiach, is celebrated with particular warmth. The custom of setting aside a chair for Eliyahu at a Brit Milah, or singing "Eliyahu HaNavi" at Havdalah, are not mere rituals; they are vibrant, living expressions of the constant readiness for Mashiach's arrival. The melodies associated with these customs are often joyous and uplifting, reinforcing the idea that redemption is not a distant, abstract concept but a deeply felt, imminent reality that is celebrated with song and communal spirit. This is a tradition that sings its hope, ensuring that the belief in Mashiach remains vibrant and central for every generation.

Contrast

The Rambam’s approach to Mashiach, as we’ve seen, is notably rational and halakhic. He emphasizes that the Messianic king will be a human being, from the House of David, who will achieve his goals—renewing the Davidic dynasty, rebuilding the Temple, gathering the exiles, and ensuring universal observance of Torah—through natural means, through wisdom, leadership, and righteous action. Crucially, the Rambam explicitly states: "One should not presume that the Messianic king must work miracles and wonders, bring about new phenomena in the world, resurrect the dead, or perform other similar deeds. This is definitely not true." His standard for identifying Mashiach is pragmatic: if he fulfills these specific, tangible criteria, he is Mashiach. If not, he is not.

This precise, reasoned stance stands in respectful contrast to certain other approaches, particularly some more mystical or popular minhagim that might place a greater emphasis on supernatural phenomena as immediate signs of the Messianic era or the Mashiach's arrival. While all Jewish traditions believe in miracles, the expectation of their necessity for Mashiach's validation differs. For example, in some communities, or within certain mystical streams, there might be a greater anticipation of a Mashiach who performs overt wonders, or whose coming is accompanied by dramatic, world-altering supernatural events as a prerequisite to his recognition. This doesn't mean a rejection of the Rambam's principles, but rather a different prioritization of the signs and wonders versus the concrete, halakhic achievements.

The Rambam, as a pillar of Sephardi thought, grounds the Messianic era in the perfection of the natural world through Torah and mitzvot. The miracles, if they occur, are secondary to the fulfillment of the prescribed tasks. His emphasis is on the transformation of human behavior and global society, leading all nations to "serve God together," rather than on a suspension of natural law. This rationalist framework, deeply influential across Sephardi communities, shapes a minhag of quiet, diligent anticipation, focused on personal and communal adherence to halakha as the primary means of hastening redemption, rather than an expectation of dramatic, instant supernatural intervention. It’s a difference in emphasis: not between belief and disbelief, but between the how and what of Messianic fulfillment, reflecting the diverse and rich tapestry of Jewish thought.

Home Practice

To bring the rich, hopeful spirit of Sephardi and Mizrahi Messianic anticipation into your own life, consider a simple, yet profound, practice:

Daily Reaffirmation of Hope: Take a moment each day, perhaps during your morning routine or before bed, to reflect on the Rambam’s 12th Principle of Faith: "I believe with perfect faith in the coming of the Messiah; and although he may tarry, nevertheless, I await his coming every day." You can recite it in Hebrew, English, or any language that resonates with you. As you do, think about what this means in a practical sense, as the Rambam describes: a world perfected through justice, peace, and universal adherence to God's ways. Let this thought inspire you to engage in acts of kindness, study Torah, or perform mitzvot with renewed intention, understanding that each step contributes to the ultimate vision of redemption. This small act cultivates a conscious, active waiting, transforming abstract belief into a living, hopeful practice.

Takeaway

The Sephardi and Mizrahi heritage of Messianic hope is a vibrant, enduring testament to resilience and unwavering faith. Rooted in the profound wisdom of figures like the Rambam, it offers a vision of redemption that is both grand in its scope—encompassing global peace and universal recognition of the Divine—and deeply practical in its realization, emphasizing human action, Torah observance, and diligent leadership. It is a tradition that does not merely wait for miracles but actively builds towards a perfected world through the beauty of piyut, the discipline of halakha, and the strength of communal unity. It teaches us that the path to Mashiach is paved not just with prayers, but with purpose; that the future is not merely hoped for, but actively brought forth, one righteous deed, one soulful melody, one steadfast belief at a time. This legacy, rich in texture and profound in its optimism, continues to inspire and guide, illuminating the path towards a brighter tomorrow.