Mishneh Torah, Kings and Wars 3

Hook

Imagine the sun-drenched courtyards of Al-Andalus, or the bustling souks of Fez, where the very heartbeat of a nation was believed to resonate from the sacred scroll nestled constantly beside its king – a testament to a truth held dear across Sephardic and Mizrahi lands: Torah is not just law, but life itself, an ever-present companion and guide.

Context

Place: From Al-Andalus to the Ottoman Empire and Beyond

Our journey into this profound understanding of Torah begins in the vibrant intellectual centers of medieval Spain, a crucible of Jewish thought known as Al-Andalus, and extends across North Africa, the Middle East, and the vast expanses of the Ottoman Empire. These diverse lands nurtured a rich tapestry of Jewish life, where Torah scholarship flourished alongside poetry, philosophy, and science, creating a unique cultural synthesis. The wisdom we uncover here, meticulously codified by giants like Rabbi Moshe ben Maimon, the Rambam (Maimonides), reverberated from Cordoba and Cairo to Aleppo, Baghdad, Yemen, and beyond, shaping communities for centuries. The interconnectedness of these communities meant that halachic and spiritual innovations from one region often found their way to others, forging a shared heritage while maintaining distinct local flavors.

Era: Medieval Foundations, Enduring Legacy

The text before us, Mishneh Torah, was penned in the 12th century by the Rambam during a period of intense intellectual and spiritual flourishing. His monumental work, a comprehensive codification of all of Jewish law, aimed to make the entirety of the Oral Torah accessible and organized for every Jew. This era, though long past, laid the halachic and philosophical bedrock upon which Sephardi and Mizrahi communities continued to build. They meticulously preserved these ancient traditions, adapting them with wisdom and sensitivity to new historical and geographical contexts, ensuring their vibrancy and relevance from the medieval period through to modernity. The Rambam’s clarity and logical structure profoundly influenced how generations of Sephardim and Mizrahim approached Torah study and legal practice.

Community: Guardians of Halacha and Mysticism

The Sephardic and Mizrahi communities, while wonderfully diverse in their specific customs, share a profound reverence for halacha (Jewish law) as systematized by the Rambam. They often embrace a holistic approach that seamlessly integrates legal rigor with deep spiritual and mystical dimensions. From the scholarly academies of Baghdad that upheld the Geonic traditions, to the kabbalistic circles of Safed that deepened spiritual understanding, and the resilient communities of Yemen and Morocco that maintained ancient liturgies, the pursuit of Torah study was, and remains, the paramount ideal. It is not merely an academic endeavor but a spiritual imperative, shaping not just religious practice but the very fabric of communal and individual identity. The meticulous adherence to halacha, combined with a soulful connection to prayer and piyut, defines this rich spiritual landscape.

Text Snapshot

"During a king's reign, he must write a Torah scroll for himself in addition to the scroll which was left to him by his ancestors... The second, which should not move from his presence except when he enters a lavatory, the baths, or other places in which it is not fit to read the words of Torah. When he goes to war, this scroll should accompany him. When he returns, it should accompany him. When he sits in judgement, it should be with him. When he dines, it should be opposite him, as Deuteronomy 17:19 states: 'It should accompany him and he should read it all the days of his life.'"

Minhag/Melody

The Rambam's meticulous delineation of the king's intimate relationship with his personal Torah scroll – a companion in every facet of life, from the battlefield to the dining table – resonates deeply within the Sephardi/Mizrahi tradition. While we no longer have a king in the Davidic line, the spirit of this intense, personal, and constant connection to Torah continues to animate our communal and individual lives, often finding expression through piyutim and the profound reverence shown to Torah scholars.

The Chacham as a Living Sefer Torah

In many Sephardi and Mizrahi communities, the Chacham (rabbinic scholar or sage) is often seen as a living embodiment of Torah, a figure whose presence and wisdom reflect the ideal of constant Torah immersion outlined for the king. Just as the king's scroll was his ever-present guide, the Chacham serves as the community's moral compass, educator, and halachic authority. His life is expected to mirror the king's dedication: steeped in study day and night, his pronouncements and actions guided by deep Torah knowledge. The honor shown to a Chacham – from standing upon his entry, to seeking his counsel on matters great and small, to kissing his hand in deference – is not merely respect for a leader; it is a profound recognition of the Torah's indwelling presence within him.

The Chacham brings the abstract concepts of Torah to life through his teachings, his ethical conduct, and his ability to apply ancient wisdom to contemporary challenges. He is the guardian of the tradition, the one who ensures that the community remains connected to the chain of transmission, from Sinai to the present day. In this way, the Chacham's role is a direct echo of the Rambam's king: his "heart is the heart of the entire congregation of Israel," and his commitment to Torah ensures the spiritual well-being of his people. His very being becomes a testament to the enduring power and presence of the Divine word, making the ideal of the king's scroll a tangible reality in the community.

Piyut: The Song of Torah's Embrace

The Sephardi/Mizrahi liturgical tradition, rich with piyutim (poetic hymns), frequently extols the virtues of Torah and its study. These poetic compositions, often infused with Kabbalistic insights and intricate musical modes (maqamat), serve not just as prayers but as profound expressions of love and yearning for divine wisdom. They allow the community to internalize the spiritual messages of Torah through a deeply emotional and aesthetic experience. Consider the recurring motifs in piyutim for Simchat Torah, Shavuot, or Shabbat, which celebrate the Torah as a cherished bride, a tree of life, a fountain of eternal wisdom, or a guiding light.

For instance, the beautiful piyut "Yedid Nefesh," attributed to Rabbi Elazar Azikri (a 16th-century Safed kabbalist whose work is widely embraced by Sephardim and Mizrahim), though not explicitly about the Sefer Torah itself, speaks of the soul's yearning for closeness to the Divine, a closeness achieved through adherence to Torah and mitzvot. The lines, "משוך עבדך אל רוצונך, ירוץ עבדך כמו איל, ישתחווה למול הדרך" (Draw your servant to Your will, Your servant will run like a deer, will prostrate himself before Your splendor), while directed at God, reflect the deep commitment and zealousness for spiritual pursuit, a pursuit inextricably linked with Torah study.

Beyond major holidays, piyutim imbue daily and weekly life with Torah's presence. In many Syrian and Moroccan communities, Bakashot (morning prayers featuring piyutim) are recited before dawn on Shabbat, filling the synagogue with soulful melodies that prepare the heart for the sacred day and its Torah portion. The zemirot (table songs) for Shabbat meals often include verses that praise Torah, making the act of dining a moment of spiritual reflection. The melodies themselves, often intricate and soulful, are not mere accompaniments; they are carriers of tradition and emotion, allowing the words of Torah to penetrate the heart and mind, becoming an inseparable part of the individual's spiritual landscape – much like the king's scroll, never far from his presence. This fusion of text, melody, and communal reverence ensures that the Torah remains a vibrant, ever-present guide, echoing the Rambam's vision for the ideal sovereign and infusing every moment with its divine light.

Contrast

The Rambam's detailed regulations concerning the king's personal life, particularly the limitation of eighteen wives and concubines, presents a fascinating point of historical and halachic contrast with later developments in Jewish law, especially within Ashkenazi communities. This specific regulation illustrates how Jewish law, while rooted in unchanging principles, can evolve in practice and interpretation across different geographical and historical contexts.

The King's Wives: A Halachic Evolution and Divergence

The Mishneh Torah clearly outlines the king's permissible number of wives as "no more than eighteen," including concubines, based on Oral Tradition. This halacha, rooted in the biblical prohibition "He should not amass many wives" (Deuteronomy 17:17), aimed to prevent the king's heart from straying and to ensure his focus remained on Torah and governance. For centuries, across various Jewish communities, polygamy, while not widespread, was not strictly prohibited by halakha for the general populace, though social norms, practicalities, and the cost of maintaining multiple households often limited its practice. Even where permissible, it was often a rare occurrence.

However, a significant development occurred in Ashkenazi Judaism around the turn of the 11th century with Cherem Rabbenu Gershom (the Ban of Rabbenu Gershom of Mainz). This series of decrees, primarily adopted by Ashkenazi communities in Europe, explicitly prohibited polygamy, making monogamy the standard for Jewish men. The Cherem was widely accepted and became foundational in Ashkenazi legal practice, profoundly shaping their family structures and social norms for the next millennium.

Crucially, the Cherem Rabbenu Gershom was not formally accepted or adopted by Sephardi and Mizrahi communities. In many Sephardi and Mizrahi lands, particularly those under Islamic rule where polygamy was a societal norm (though, again, rarely practiced by Jews), the halachic permission for a man to take an additional wife in certain circumstances (e.g., if his wife was infertile after ten years of marriage, or if he needed to marry a second wife to fulfill the mitzvah of pru u'rvu if his first wife was unable to bear children) persisted. While de facto monogamy remained common, the legal possibility existed. This practice, while rare, continued in some communities until modern times, particularly with the establishment of the State of Israel, which legislated against polygamy, effectively standardizing monogamy for all Jewish citizens, regardless of their ethnic background. This respectful difference highlights the diverse legal trajectories and communal adaptations within Jewish tradition, showcasing how varying historical and social contexts influenced halachic practice without diminishing the underlying commitment to Torah.

Home Practice

Inspired by the king's constant companionship with his Torah, we can cultivate our own daily, intimate connection with sacred text, bringing its wisdom into our modern lives.

The Daily Dose of Divine Wisdom

Adopt the practice of setting aside a dedicated time each day, however brief, to engage with Torah. This doesn't require deep scholarly study; it could be reading a verse from Tehillim (Psalms), a paragraph from Pirkei Avot (Ethics of the Fathers), or even a short commentary on the weekly parasha. Keep a small Chumash, a Siddur (prayer book), or a volume of Tehillim close at hand – perhaps on your nightstand, desk, or even digitally on your phone. Let its presence be a gentle reminder, a silent companion that, like the king's scroll, offers guidance, solace, and a moment of connection to something eternal throughout your day. Even a few minutes of focused engagement can transform the ordinary into the sacred, enriching your perspective and echoing the Rambam's vision of a life suffused with Torah, making its light an inseparable part of your personal journey.

Takeaway

The Rambam's vision of the king and his Torah scroll is a powerful metaphor for the Sephardi/Mizrahi ideal: that Torah is not a distant relic, but a vibrant, ever-present guide, shaping every moment. It is the living heart of our heritage, ensuring that the soul of the individual and the spirit of the community remain cleaving to wisdom, justice, and the Divine.