Mishneh Torah, Kings and Wars 11

Hook

Imagine the soft, resonant strains of a maqam – perhaps Hijaz or Nahawand – echoing through the ancient synagogues of Aleppo, Cairo, or Fez. It’s not just a melody; it’s a living breath, carrying centuries of longing, devotion, and a profound, unwavering hope. This is the soundscape of Sephardi and Mizrahi Jewry, a vibrant tapestry woven with threads of deep textual scholarship, exquisite poetry (piyutim), and customs (minhagim) that reflect the diverse lands where Jewish life flourished. Within this rich tradition, the anticipation of Mashiach, the Messiah, is not a distant, abstract concept, but a palpable yearning, a vibrant presence that infuses prayer, study, and daily life with purpose and meaning. It is a hope that has crossed oceans and deserts, sustained communities through trials and triumphs, and continues to burn brightly, a testament to an enduring faith in a redeemed future.

This hope, however, is not a passive waiting for a miraculous intervention from above, but rather an active, intellectually rigorous engagement with the sacred texts and the world around us. It is a hope deeply rooted in the practical, rational yet profoundly spiritual framework established by the Rambam, Rabbi Moses ben Maimon, whose influence on Sephardi and Mizrahi thought is unparalleled. His vision of the Messianic era, as we will explore, is one where human agency, diligent Torah observance, and a commitment to justice are not merely precursors, but integral components of Mashiach’s arrival. It is a vision that empowers, reminding us that the seeds of redemption are sown in our present actions, our continuous study, and our unwavering dedication to the Divine path.

The Sephardi and Mizrahi world, with its kaleidoscope of cultures, languages, and artistic expressions, has always understood that the ultimate redemption will be a holistic one, encompassing both the spiritual and the physical, the individual and the collective, Israel and the entire world. This is why the melodies are so evocative, the piyutim so intricate, and the minhagim so deeply ingrained – they are all expressions of a people living with one foot firmly planted in the present, while the other steps gracefully towards a divinely promised future. This journey through Maimonides' insights into the Messianic age offers us a glimpse into this magnificent heritage, inviting us to share in its profound wisdom and its boundless, celebratory hope.

Context

Place

The terms "Sephardi" and "Mizrahi" encompass a vast and diverse geographical tapestry, stretching from the Iberian Peninsula across North Africa, through the Middle East, Central Asia, and even into India. Sephardim trace their lineage primarily to the Jews expelled from Spain and Portugal in 1492 and 1497, who then established vibrant communities across the Ottoman Empire (Turkey, Greece, the Balkans, Syria, Israel/Palestine, Egypt), North Africa (Morocco, Algeria, Tunisia, Libya), and even Western Europe (Holland, England) and the Americas. Their unique Judeo-Spanish language, Ladino, became a cultural touchstone. Mizrahim, meaning "Easterners," refers to Jewish communities with ancient roots in the Middle East and North Africa that were not directly impacted by the Iberian expulsions, such as those in Iraq (Babylon), Iran (Persia), Yemen, Bukhara, Kurdistan, and India. While distinct in their historical trajectories and some cultural expressions, these communities share deep linguistic, liturgical, and halakhic connections, often influenced by the same great sages and intellectual currents, with Maimonides being a towering figure across all these traditions. The spiritual and intellectual centers moved with the tides of history: from the academies of Sura and Pumbedita in Babylonia, to the Golden Age in Spain, to the Kabbalistic flowering in Safed, to thriving communities in Aleppo, Baghdad, and Yemen, each location imbuing Jewish life with its unique flavor, yet all united by a shared devotion to Torah and a fervent hope for redemption.

Era

The heritage we explore spans millennia, from the foundational texts of the Torah and Prophets to the rabbinic academies of the Geonim (6th-11th centuries CE), through the medieval period marked by the philosophical brilliance of Maimonides (12th century), the poetic genius of Yehuda HaLevi and Shmuel HaNagid, and the mystical insights of the Kabbalists in Safed (16th century), right up to the modern era. Maimonides himself lived in a fascinating confluence of cultures – born in Cordoba, Spain, he eventually settled in Fustat (Old Cairo), Egypt, where he served as a physician to the Sultan and led the Jewish community. His work, including the Mishneh Torah, which our text is drawn from, synthesized centuries of Jewish law and thought, making it accessible and systematically organized. This period, often called the "Golden Age" in Spain, saw unparalleled integration and interaction with Arab and Islamic culture, leading to advancements in philosophy, science, and poetry within Jewish communities. The ongoing experience of exile, dispersion, and sometimes persecution in various lands, from the Spanish Expulsion to later expulsions and migrations from Arab lands in the 20th century, continuously fueled the Messianic hope, making the anticipation of Mashiach a living, breathing component of communal and individual identity. This hope was not merely eschatological; it was a pragmatic force, shaping resilience, fostering learning, and inspiring steadfast adherence to Jewish law, even in the face of immense challenges.

Community

Sephardi and Mizrahi communities have been characterized by their deep-seated reverence for halakha (Jewish law), often expressed with a more rationalistic, Maimonidean bent, balanced by a profound appreciation for piyut (liturgical poetry) and Kabbalah (Jewish mysticism). Family and communal solidarity are paramount, with intergenerational transmission of traditions being a cornerstone. The integration of Jewish life with the broader cultural milieu, while maintaining distinct religious identity, often led to unique expressions in music, cuisine, and language. For instance, the Hakham (sage), often serving as both rabbi and judge, held a revered position, embodying both intellectual prowess and spiritual leadership. The emphasis on talmud Torah (Torah study) was foundational, with a particular focus on limmud pshat (simple meaning) while also delving into deeper, mystical interpretations. The intricate system of maqamat in liturgical music, the rich tradition of bakashot (supplicatory poems recited before morning prayers), and the vibrant communal celebrations of holidays all speak to a holistic approach to Jewish living, where spiritual aspirations are woven into the fabric of daily existence. Within this vibrant communal life, the belief in Mashiach was not a theoretical construct but a vital, animating force, providing comfort, direction, and a shared vision for a perfected world, as articulated so clearly by Maimonides himself.

Text Snapshot

From Mishneh Torah, Kings and Wars 11, Maimonides lays out the criteria for Mashiach's arrival with striking clarity:

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.

One should not presume that the Messianic king must work miracles and wonders... This is definitely not true. Proof can be brought from the fact that Rabbi Akiva... would describe [Bar Kozibah] as the Messianic king... The Sages did not ask him for any signs or wonders.

The main thrust of the matter is: 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.

He will then improve the entire world, motivating all the nations to serve God together... The entire world has already become filled with the mention of Mashiach, Torah, and mitzvot... Ultimately, all the deeds of Jesus of Nazareth and that Ishmaelite who arose after him will only serve to prepare the way for Mashiach's coming and the improvement of the entire world.

The Steinsaltz commentary on "לְיָשְׁנָהּ" (to its old state) beautifully clarifies this: "למצבה הקדום והראשון" (to its ancient and original condition), emphasizing the restoration of halakha to its pristine form. And the Yad Eitan echoes this, stating, "וחוזרין כל המשפטים בימיו כשהיו מקודם" (And all the statutes return in his days as they were before). These commentaries underscore the Maimonidean vision of the Messianic era as a return to an ideal state of Torah observance, rather than a departure from it.

Minhag/Melody

The Bakashot Tradition: A Symphony of Messianic Longing

The Maimonidean text we've studied provides a rational, halakhic framework for understanding Mashiach's arrival, emphasizing human action and the restoration of Torah observance. This deeply intellectual approach, however, does not diminish the profound emotional and spiritual yearning for redemption that characterizes Sephardi and Mizrahi Jewish life. Rather, it grounds that yearning in a tangible, achievable vision. One of the most exquisite expressions of this Messianic hope, woven into the very fabric of communal devotion, is the tradition of Bakashot (בקשות).

What are Bakashot? Bakashot are collections of supplicatory poems and piyutim (liturgical poems) typically recited in Sephardi and Mizrahi communities, particularly those from the Middle East and North Africa (Syria, Morocco, Egypt, Iraq, etc.), during the early hours of Shabbat morning, before the main Shaharit (morning) service. These gatherings, known as shirat ha-bakashot or ma’amad ha-bakashot, are often held in the pre-dawn hours, creating an atmosphere of profound solemnity and spiritual intimacy. The name bakashot literally means "requests" or "supplications," reflecting their nature as fervent prayers for divine mercy, forgiveness, and ultimately, redemption.

Historical Roots and Development: The tradition of bakashot has ancient roots, with early examples dating back to the Geonic period in Babylonia. However, it truly blossomed in medieval Spain, during the "Golden Age," where Jewish poets like Solomon Ibn Gabirol, Yehuda HaLevi, and Moses Ibn Ezra composed masterpieces of sacred poetry. After the expulsion from Spain in 1492, these piyutim traveled with the Sephardic exiles, finding new homes and flourishing in the Ottoman Empire, particularly in communities like Aleppo, Damascus, Jerusalem, and Izmir. Here, they were not just preserved but expanded upon, with local poets adding their own compositions. The tradition also developed independently and uniquely in Mizrahi communities like Yemen and Iraq, each with its distinctive repertoire and melodic style.

The bakashot tradition is deeply intertwined with the rise of Kabbalah, particularly the teachings of the Arizal (Rabbi Isaac Luria) in 16th-century Safed. The Kabbalists emphasized the spiritual significance of welcoming Shabbat with spiritual preparations, seeing it as a taste of the ultimate redemption. Reciting piyutim and bakashot during the mystical hour before dawn was seen as a way to "sweeten" divine judgment and hasten the arrival of Mashiach. This Kabbalistic influence imbued the bakashot with an even deeper layer of Messianic longing, as the poets often alluded to concepts of Tikkun Olam (repairing the world) and the restoration of the Divine presence.

Structure and Content: A typical bakashot service involves the recitation of dozens of piyutim, often thematically grouped. While some piyutim focus on Shabbat, Torah, or specific biblical narratives, a significant portion is dedicated to the fervent plea for redemption and the coming of Mashiach. These poems express a collective yearning for the rebuilding of the Temple, the ingathering of the exiles, and the establishment of God's kingdom on earth – themes directly echoed in Maimonides' description of Mashiach's role.

For example, many piyutim lament the state of exile (galut) and express deep distress over the destruction of Jerusalem. They vividly depict the suffering of the Jewish people and contrast it with the glorious vision of the Messianic era. The language is often rich with biblical allusions and intricate poetic devices, reflecting the high literary standards of their authors. The piyutim are not merely intellectual exercises; they are profound outpourings of the soul, designed to stir emotion and intensify faith.

The Melodic Heart: Maqamat: Perhaps the most distinctive and captivating aspect of the bakashot tradition is its musicality. The piyutim are sung according to the intricate modal system known as maqamat (singular: maqam), a system of melodic scales and characteristic melodic phrases prevalent in Middle Eastern music. Each maqam evokes a particular mood or emotional color – some are joyful, some somber, some full of longing, some majestic.

In communities like Aleppo, for instance, the bakashot for a given Shabbat would often be performed in a maqam chosen to reflect the weekly Torah portion (parasha) or the specific holiday of that week. For example, if the parasha spoke of destruction or lament, a maqam like Hijaz or Saba (often associated with sadness or yearning) might be used. If it spoke of redemption or joy, a maqam like Nahawand or Ajam (often associated with joy or triumph) might be chosen. This careful selection ensures that the musical expression enhances and deepens the textual meaning, creating a truly immersive spiritual experience.

The performance of bakashot is typically led by a hazzan (cantor) or a group of skilled paytanim (piyut singers), often accompanied by traditional instruments like the oud or darbuka in informal settings, though usually a cappella in the synagogue. The melodies are passed down orally from generation to generation, embodying centuries of communal memory and devotion. The slow, intricate unfolding of the maqam, with its characteristic embellishments and improvisations, allows the words to truly sink in, transforming intellectual belief into heartfelt prayer.

Connection to Maimonides' Vision: While Maimonides' text is highly rational and prescriptive, the bakashot tradition provides the emotional and spiritual counterpart, demonstrating how his teachings were internalized and expressed by the people. Maimonides states that Mashiach will "gather the dispersed of Israel" and "build the Temple." The bakashot are filled with pleas for precisely these events, transforming the halakhic ideal into a poetic cry from the heart. He emphasizes the return to "observance of all the statutes... to their previous state," and the bakashot often include praises of Torah and prayers for strength in its observance.

Moreover, Maimonides explicitly rejects the notion that Mashiach must perform miracles to be recognized. This practical, non-miraculous expectation means that the Messianic era is not a sudden, otherworldly event, but rather a culmination of human effort and divine grace working in concert. The bakashot, with their sustained, patient yearning, reflect this understanding. They are not impatient demands for immediate, supernatural intervention, but rather a continuous cultivation of hope, a spiritual preparation for a redemption that will unfold in God's time and through human endeavor guided by divine will. The disciplined practice of rising before dawn, dedicating hours to song and prayer, is itself an act of human agency, a collective effort to hasten the spiritual conditions for Mashiach's arrival, just as Maimonides expects Mashiach to compel Israel to "walk in the way of the Torah."

In essence, the bakashot tradition serves as the vibrant, melodic soul of the Sephardi/Mizrahi commitment to the Maimonidean vision of Mashiach. It transforms the intellectual blueprint into a living, breathing experience, where every note and every word is imbued with the profound, enduring hope for a redeemed world, where all nations will serve God with one purpose, as Maimonides prophesies.

Contrast

Messianic Expectation: The Maimonidean Path vs. Mystical Anticipation

Maimonides, in Mishneh Torah, Kings and Wars 11, presents a strikingly rational and practical understanding of the Messianic era and the identification of Mashiach. His approach is deeply rooted in halakha and emphasizes observable actions and the restoration of Jewish national life to its ideal state. This perspective, while foundational across Jewish traditions, often stands in respectful contrast to more mystical or aggadic (narrative/homiletic) anticipations found in other streams of Jewish thought, particularly some aspects of Ashkenazi Chassidut or popular Kabbalistic traditions that emerged later.

The Maimonidean Emphasis: Pragmatism and Halakhic Fulfillment Maimonides' criteria for Mashiach are clear and actionable:

1. A King from the House of David: This is a lineage requirement, rooted in biblical prophecy.
2. Diligently Contemplates and Observes Torah and Mitzvot: Mashiach must be a supreme talmid chakham (Torah scholar) and tzaddik (righteous person), setting an example for all Israel.
3. Compels All Israel to Walk in the Way of the Torah and Rectifies Breaches: This is a transformative leadership role, actively engaging in the spiritual and moral upliftment of the nation.
4. Fights the Wars of God: Mashiach will be a military and political leader, securing Israel's physical and spiritual well-being.
5. Builds the Temple in its Place: A concrete, physical act of restoration in Jerusalem.
6. Gathers the Dispersed of Israel: The ingathering of exiles, a national reunification. Crucially, Maimonides 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." He cites Rabbi Akiva's support for Bar Kozibah as proof that the Sages did not expect initial miracles. Maimonides' Mashiach is primarily a human leader who will bring about a perfected world through a natural, albeit divinely guided, process of restoration and enlightenment. The miraculous elements, like the resurrection of the dead, are reserved for the post-Messianic era.

The Contrast: Mystical and Aggadic Emphases While all Jewish traditions believe in Mashiach, some approaches, particularly within certain Ashkenazi communities, might place a greater emphasis on aspects that contrast with Maimonides' more pragmatic view.

1. Miraculous Manifestation: In some popular or mystical traditions, there is a stronger expectation of Mashiach's arrival being accompanied by dramatic, supernatural signs and wonders. Stories and prophecies from Midrash or Zohar might be interpreted to suggest a more sudden, cataclysmic, and overtly miraculous redemption, where the physical laws of nature are visibly altered at the very outset. This isn't to say Maimonides denies any miracles, but he firmly places them as consequences or accompaniments after Mashiach has established his credentials through tangible actions, not as a prerequisite for recognition. In contrast, some traditions might yearn for a more "hand of God" intervention that bypasses human struggle or effort, seeing the world transformed instantly by divine decree rather than through a gradual process led by a human king.

2. Focus on Esoteric Signs and Calculations: While Maimonides focuses on clear, observable criteria, some traditions have engaged extensively in kitzvei ha-ketz (calculations of the end-time) or sought esoteric signs in current events, sometimes leading to a more intense, immediate anticipation based on mystical interpretations. While Maimonides himself acknowledges "the appointed time," he cautions against such calculations, emphasizing that the focus should be on repentance and good deeds, rather than divining the exact moment. Some Kabbalistic texts, particularly, delve into complex spiritual processes that Mashiach must undergo or facilitate, which are less about public, national restoration and more about cosmic tikkunim (rectifications) on a spiritual plane, potentially overshadowing the practical, halakhic criteria Maimonides foregrounds.

3. The "Footsteps of Mashiach" (Ikvesa d'Meshicha): In some Ashkenazi Chassidic thought, particularly, there's a strong emphasis on the "footsteps of Mashiach" – a period of increasing spiritual and physical challenges preceding his arrival. This often leads to an understanding that the world must reach a nadir of suffering or a peak of spiritual darkness before the light of redemption can burst forth. While Maimonides acknowledges that God's ways are inscrutable and that trials may serve to "test the many," his primary focus is on the positive actions of Mashiach and the people in preparing for redemption, rather than on a necessary period of intensified suffering as a precursor. The Maimonidean Mashiach is a leader who will fix the world, not necessarily one who emerges from its brokenness in a purely reactive sense.

Respectful Coexistence: It is crucial to emphasize that these are not mutually exclusive or contradictory beliefs, but rather different emphases within the rich tapestry of Jewish Messianic thought. Both Sephardi/Mizrahi and Ashkenazi traditions deeply cherish the belief in Mashiach and yearn for redemption. Maimonides' rational framework became particularly dominant in Sephardi/Mizrahi intellectual life, influencing liturgy, philosophy, and communal leadership. This approach provided a stable, actionable understanding of redemption that allowed communities to remain steadfast in their Torah observance and hope, even when faced with deferred expectations or false messiahs.

The strength of the Maimonidean approach, as seen in our text, is its resilience. By not relying on miracles for identification, it prevents disappointment when signs are not immediately apparent, and it grounds the Messianic vision in continuous human effort and adherence to mitzvot. Even false messiahs, Maimonides concludes, ultimately serve God's unknowable plan, preparing the world for the true Mashiach by spreading the concepts of Mashiach, Torah, and mitzvot globally. This profound insight allows for a deep and enduring hope that transcends specific timelines or miraculous expectations, firmly anchoring the Messianic dream in the unchanging truth of Torah.

Therefore, while a Sephardi scholar might emphasize the Maimonidean criteria for identifying Mashiach based on his actions in rebuilding Jerusalem and gathering exiles, an Ashkenazi contemporary might also deeply value piyutim that speak of Mashiach's miraculous arrival or engage with Kabbalistic teachings about the spiritual dimensions of redemption. Both share the ultimate goal: the complete and final redemption of Israel and the world, motivated by a profound love for God and His Torah. The difference lies in the lens through which that ultimate hope is primarily viewed and articulated, offering a testament to the diverse and rich intellectual heritage of the Jewish people.

Home Practice

Listen to a Bakasha and Reflect on Maimonides' Vision

To bring the rich tapestry of Sephardi/Mizrahi Messianic hope into your own life, a beautiful and accessible practice is to engage with the Bakashot tradition and connect it to Maimonides' practical vision.

Here's how you can do it:

1. Find a Bakasha Recording: Go to YouTube or a music streaming service and search for "Sephardic Bakashot," "Piyut," or "Mizrahi Piyutim." Look for recordings by renowned paytanim (singers) from Syrian, Moroccan, Iraqi, or Yemenite traditions. Some artists you might look for include Rabbi Haim Louk, the Ben Zaken family, or various piyut ensembles. Many videos will also include the Hebrew text and sometimes English translations.

2. Choose a Moment: Set aside 10-15 minutes when you can listen without distraction. Perhaps during a quiet morning, before Shabbat, or during a reflective evening. Close your eyes and let the maqam (modal melody) wash over you.

3. Engage with the Melody and Words:

   • Focus on the Melody: Pay attention to the intricate, often melancholic or deeply yearning quality of the music. How does it make you feel? Can you sense the centuries of prayer and hope embedded in these ancient tunes? The maqamat are designed to evoke specific emotions; allow yourself to be carried by them.
   • Focus on the Words (if translated): Even if you don't understand Hebrew, try to find a bakasha with an English translation. Many of these piyutim speak directly of longing for Jerusalem, the rebuilding of the Temple, the ingathering of exiles, and the coming of Mashiach. For example, search for piyutim like "Yedid Nefesh" (though not strictly a bakasha, it shares the piyut spirit) or more explicit Messianic poems.

4. Connect to Maimonides' Vision: As you listen, reflect on Maimonides' description from Mishneh Torah, Kings and Wars 11. He teaches that Mashiach will:

   • Renew the Davidic dynasty.
   • Build the Temple.
   • Gather the dispersed of Israel.
   • Restore all statutes to their previous state.
   • Motivate all nations to serve God together.
   • Importantly, he will achieve this through leadership and action, not necessarily initial miracles.

   Consider how the bakasha you're listening to, with its fervent yearning, gives voice to these very hopes. The emotional depth of the piyut complements the rational clarity of Maimonides, showing that the intellectual pursuit of halakha and the passionate cry of the soul are two sides of the same coin in Sephardi/Mizrahi tradition. The bakashot are the communal heart, expressing the collective prayer for the very outcomes Maimonides describes as the definitive signs of Mashiach.

This practice allows you to not only appreciate the beauty of Sephardi/Mizrahi music and poetry but also to deepen your understanding of the enduring, multi-faceted Jewish hope for redemption, integrating both the intellectual and emotional dimensions of this profound belief.

Takeaway

Our journey through Maimonides' vision of Mashiach, illuminated by the vibrant traditions of Sephardi and Mizrahi Jewry, reveals a profound, enduring hope. This hope is not a passive longing for a distant miracle, but an active, intellectually rigorous, and emotionally rich engagement with the promise of redemption. It is a testament to the power of continuous Torah study, the beauty of piyut, and the steadfast adherence to minhag that has sustained these communities for millennia. The Maimonidean Mashiach is a leader who will restore, gather, and teach, building a perfected world through human effort guided by divine wisdom. This practical, yet deeply spiritual, approach to redemption continues to inspire, reminding us that every act of justice, every moment of study, and every heartfelt prayer brings us closer to that day when, with Mashiach, the entire world will serve God with one purpose, in a symphony of universal harmony.