Mishneh Torah, Kings and Wars 6

This journey you're on, exploring conversion to Judaism, is a profound and courageous one. It's a path of seeking, of questioning, and ultimately, of choosing to enter into a sacred covenant. As you delve deeper, you'll find that Jewish texts, even those that seem far removed from your immediate experience, often hold surprising insights into the values and commitments that define a Jewish life.

This passage from Maimonides' Mishneh Torah, dealing with the intricate laws of war and peace, might initially seem distant from your personal spiritual exploration. Yet, it serves as a powerful window into the ethical framework of Judaism – a framework rooted in a deep commitment to peace, the sanctity of creation, and the integrity of covenant. It teaches us how Jewish law strives to uphold justice and compassion even in the most challenging circumstances, revealing core principles that are profoundly relevant to anyone considering joining the Jewish people. It underscores that becoming Jewish means embracing a comprehensive way of life, one that is ethically demanding, intellectually rich, and spiritually expansive.

Context

• Mishneh Torah: A Pillar of Jewish Law: This text comes from the Mishneh Torah, a monumental code of Jewish law compiled by Rabbi Moshe ben Maimon, known as Maimonides or the Rambam (1138-1204 CE). It's a comprehensive, systematic organization of all Jewish law derived from the Torah and Talmud, presented in clear, accessible Hebrew. For centuries, it has served as a foundational text for understanding Jewish practice and thought, offering a complete picture of halakha (Jewish law) as Maimonides understood it.
• Kings and Wars (Hilchot Melachim U'Milchamot): This specific section, "Laws of Kings and Wars," outlines the responsibilities of a Jewish king and the ethical conduct expected in matters of state, including warfare and international relations. While we don't have a king today, the principles articulated here speak to enduring Jewish values regarding leadership, justice, and the moral obligations of a people. It's not merely a military manual, but a guide to applying Jewish ethics in complex geopolitical scenarios.
• The Seven Noahide Laws: A critical concept in this text is the "seven mitzvot that were commanded to Noah's descendants" (Steinsaltz commentary 6:1:2). These are seven universal moral imperatives (prohibitions against idolatry, blasphemy, murder, sexual immorality, theft, eating flesh from a living animal, and the positive command to establish courts of justice) that Judaism teaches apply to all humanity. They represent a baseline ethical standard for all people, a universal covenant with God. Understanding these laws helps clarify the unique and additional commitments undertaken by someone choosing to convert, moving from a universal covenant to the specific covenant of the Jewish people. This distinction is often discussed during the beit din (rabbinic court) process for conversion, where the convert affirms their acceptance of the full scope of mitzvot.

Text Snapshot

Here are a few lines from Mishneh Torah, Kings and Wars 6, that highlight some profound themes:

"War... should not be waged against anyone until they are offered the opportunity of peace as Deuteronomy 20:10 states: 'When you approach a city to wage war against it, you should propose a peaceful settlement.'"

"If the enemy accepts the offer of peace and commits itself to the fulfillment of the seven mitzvot that were commanded to Noah's descendents, none of them should be killed."

"It is forbidden to lie when making such a covenant or to be untruthful to them after they have made peace and accepted the seven mitzvot."

"We should not cut down fruit trees outside a city nor prevent an irrigation ditch from bringing water to them so that they dry up, as Deuteronomy 20:19 states: 'Do not destroy its trees.' Anyone who cuts down such a tree should be lashed."

"This prohibition does not apply to trees alone. Rather, anyone who breaks utensils, tears garments, destroys buildings, stops up a spring, or ruins food with a destructive intent transgresses the command 'Do not destroy.'"

Close Reading

Insight 1: The Covenant of Peace and the Path to Full Belonging

The opening lines of this chapter are striking: "War... should not be waged against anyone until they are offered the opportunity of peace." This is not just a pragmatic military strategy; it's a profound ethical directive, rooted in Deuteronomy, that prioritizes peace and de-escalation. It reveals a core Jewish value: the pursuit of peace (Rodef Shalom) is paramount. Even in the context of war, the first option, the preferred option, is always peace. This reflects God's desire for a harmonious world, and humanity's role in bringing it about.

The text then specifies the conditions for this peace: acceptance of "the seven mitzvot that were commanded to Noah's descendents." This is where the concept of universal ethics intersects with the specific covenant of Israel. For Maimonides, these Noahide Laws are the minimal ethical framework for all humanity, a divine mandate for a just society. A nation that accepts these laws and lives peacefully under Israel's rule is spared. This demonstrates Judaism's recognition of a legitimate, ethical path for non-Jews in the world.

Now, let's address a challenging passage, "The subjugation they must accept consists of being on a lower level, scorned and humble. They must never raise their heads against Israel, but must remain subjugated under their rule." (Steinsaltz commentary 6:1:4 clarifies this: "That they should be subservient to Israel and lower than them in status.") This can be jarring, especially from a modern perspective. It's crucial to understand this within its historical and theological context. This describes the status of a non-Jew who accepts peace and the Noahide Laws, but does not convert. Their acceptance means acknowledging the unique covenantal role of Israel and its distinct relationship with God. They maintain their own identity while living under the ethical framework and, historically, the political authority of the Jewish people.

For someone like you, exploring conversion, this passage illuminates the profound difference between being a non-Jew living peacefully alongside the Jewish people and becoming part of the Jewish people. As a convert (ger tzedek), you don't merely accept the Noahide Laws; you accept the full 613 mitzvot of the Torah and enter into the covenant of Israel. You don't remain "subjugated" or "lower in status"; you become a full member of the Jewish people, an equal in every regard, with all the rights, responsibilities, and spiritual inheritance that entails. The journey of conversion is a willing elevation, a choice to join the covenantal "family" and embrace its unique mission. It's moving from a universal ethical framework to a specific, deeper covenant that calls for a distinct way of life and a profound sense of belonging. The integrity demanded in making these covenants—"It is forbidden to lie when making such a covenant or to be untruthful to them after they have made peace"—highlights the absolute sincerity and truthfulness required in all covenantal relationships, especially with God.

Insight 2: Responsibility for Creation and the Sanctity of Life (Bal Tashchit)

The text shifts from the laws of war to the ethical conduct during war, specifically prohibiting the wanton destruction of resources: "We should not cut down fruit trees outside a city... Anyone who cuts down such a tree should be lashed." This is a foundational principle in Jewish ethics known as bal tashchit — "do not destroy." It's not just about trees; Maimonides expands it explicitly: "This prohibition does not apply to trees alone. Rather, anyone who breaks utensils, tears garments, destroys buildings, stops up a spring, or ruins food with a destructive intent transgresses the command 'Do not destroy.'" (Steinsaltz commentary 6:10:1-2 further elaborates on its scope and the nature of the transgression).

This principle is incredibly powerful, especially in the context of war, where destruction is often seen as inevitable. Judaism commands us to actively resist unnecessary destruction, even of the enemy's resources. Why? Because all of creation belongs to God, and we are merely its stewards. Our role is to cultivate and protect the world, not to waste or destroy it. This demonstrates a deep reverence for life, for sustenance, and for the delicate balance of the natural world. It extends beyond the utilitarian value of a resource; it's about not squandering what God has given us, not engaging in gratuitous destruction, and not diminishing the world's capacity to sustain life.

For you, exploring Jewish life, bal tashchit is a vibrant, active principle that permeates daily Jewish living. It's about gratitude for food (expressed through brachot), conscious consumption, responsible use of resources, and a deep sense of environmental stewardship. It teaches us to see the divine spark in all things and to treat them with respect. Embracing bal tashchit means adopting a worldview where every action, even seemingly small ones, has ethical implications. It's a commitment to living mindfully, recognizing that our choices impact the world around us and reflect our relationship with the Creator. This principle is a beautiful and demanding aspect of the covenant you are considering, fostering a life of gratitude, conservation, and ethical responsibility towards all of God's creation.

Lived Rhythm

As you continue your journey, integrating these values into your daily life can be a powerful way to deepen your connection to Jewish practice and the ethical framework of the covenant.

Mindful Engagement with the World through Blessings and Resourcefulness: Begin by consciously embracing the principles of gratitude and bal tashchit in your everyday actions.

1. Practice Brachot (Blessings): Before you eat or drink, take a moment to say a blessing. This simple act acknowledges the divine source of your sustenance and fosters gratitude, directly connecting to the reverence for creation inherent in bal tashchit. You can start with blessings over bread, wine, or general food (HaMotzi, Borei Pri HaGafen, Borei Minei Mezonot, or Shehakol). Similarly, after using the restroom, say the Asher Yatzar blessing, which expresses gratitude for the healthy functioning of your body – an awareness of holiness and stewardship even in bodily functions, echoing the army camp's emphasis on sanitation and respect for the human body.
2. Consciously Practice Bal Tashchit: Actively look for ways to reduce waste and conserve resources in your daily life. This could mean finishing all the food on your plate, repairing items instead of discarding them, conserving water and electricity, or consciously recycling. By doing so, you are living out the profound Jewish ethical commitment to protecting God's world, making this ancient text vibrantly relevant to your modern life.

Community

Connecting with others who are on a similar path or who are already living a Jewish life is invaluable. These texts are best understood and lived within a community.

Engage with a Mentor or Rabbi: Reach out to the rabbi or mentor you are working with (or intend to work with) and share your reflections on this text. Ask if they can recommend any specific resources (books, articles, or classes) on the Noahide Laws or bal tashchit. Discuss how these principles are integrated into contemporary Jewish life. This direct engagement will not only deepen your understanding but also strengthen your connection to the Jewish community and your support system on this journey. Perhaps there's an adult education class at a local synagogue focusing on Jewish ethics or Maimonides that you could attend.

Takeaway

This exploration of Maimonides shows that Jewish life is an intricate tapestry woven with threads of peace, ethical responsibility, and a deep reverence for creation. Conversion is a choice to fully embrace this covenant, moving from universal ethics to a specific, rich, and demanding way of life that calls you to be a proactive steward of the world and a partner in bringing holiness and justice to it. It is a journey of profound commitment and immense beauty.