Mishneh Torah, Kings and Wars 9

Hey hey, everyone! Come on in, gather 'round the virtual campfire! Grab a s'more (or just imagine one, if it's too late for sticky goodness). It's time for some Torah, straight from the heart, with that beloved camp spirit! You know, the kind that sticks with you long after the last embers die down and the stars come out.

Hook

Alright, who remembers that classic camp song we used to sing, swaying arm-in-arm, maybe a little off-key, but with all our hearts? The one that goes:

(Sing it with me, if you remember the tune!) Oh, the more we get together, together, together, Oh, the more we get together, the happier we'll be! For your friends are my friends, and my friends are your friends, Oh, the more we get together, the happier we'll be!

(Simple niggun suggestion: Try humming this line to the tune of "He's Got the Whole World in His Hands" – a lovely, expansive feeling for universal laws!)

Isn't that just the best? It always reminds me of that feeling of belonging, of building something special with a group of people. And what makes a group "together" and "happy"? Rules! Values! The shared understanding of how we treat each other, how we build that campfire circle so everyone feels warm and safe.

Think about it: at camp, we had rules, right? "No running in the bunk!" "Always wear sunscreen!" "Don't throw food in the dining hall!" Some were about safety, some about respect, some about keeping things clean. And even though we might have grumbled a little sometimes, deep down, we knew those rules made camp a better, happier, safer place for everyone. They were our "camp constitution," our foundational agreement for how we'd live together for those glorious weeks.

Today, we're diving into a text that’s like the ultimate "camp constitution" – not just for a bunk, or even for our Jewish people, but for all of humanity. It's about the very first rules, the ones that came into existence for Adam, then Noah, and how they evolved into the rich tapestry of Torah that guides us today. It’s about building a world, a community, and a home that’s truly "together" and "happy."

Context

So, what are we talking about here? We’re looking at a fascinating section from the Rambam's (Maimonides') Mishneh Torah, specifically Hilchot Melachim U'Milchamot – the Laws of Kings and Wars, Chapter 9. Don't let the title scare you; it’s not all about battle! It's about how a just society, a true kingdom, functions. And at its core, that means understanding the fundamental principles that govern all people.

The Universal Rulebook

The Rambam kicks off by talking about Sheva Mitzvot Bnei Noach – the Seven Noahide Laws. These are often called the "Universal Laws for Humanity." They are the foundational ethical principles that, according to Jewish tradition, apply to every single human being on the planet, regardless of their religious or ethnic background. Think of them as the bedrock of human morality, the absolute must-haves for a civilized world. Just like the mighty redwood forest relies on a vast, interconnected root system, these laws are the deep roots that allow any human society to stand tall and flourish. They're not just for the "Jewish trees" in the forest; they're for all the trees, ensuring the whole ecosystem thrives.

Rambam's Grand Vision

Why is the Rambam, this brilliant Jewish legal scholar, spending time on laws for non-Jews? Because the Mishneh Torah is his ambitious attempt to organize all of Jewish law into a single, comprehensive, rational system. And for him, the story of Torah, and the story of the Jewish people, doesn’t begin in a vacuum. It begins with humanity itself. To understand the special covenant of the Jewish people, you first need to understand the universal covenant with all of humankind. It's like learning the basic rules of soccer before you learn the complex strategies of your specific team. He's showing us the progression, the layers, of divine expectation and human responsibility.

A Journey of Revelation

This text isn't just a list; it’s a narrative of spiritual evolution. It traces how these fundamental laws were revealed and expanded over time, from Adam, to Noah, to Abraham, Isaac, Jacob, and finally, to Moses and the giving of the complete Torah at Sinai. It's a reminder that spiritual growth and moral understanding are not static; they are dynamic processes, unfolding over generations, with each generation adding depth and dimension. It's like watching a tiny seed sprout, grow into a sapling, and eventually become a towering oak – each stage building upon the last, revealing more of its inherent potential.

Text Snapshot

Let's look at a few powerful lines from the beginning of our text:

"Six precepts were commanded to Adam: a) the prohibition against worship of false gods; b) the prohibition against cursing God; c) the prohibition against murder; d) the prohibition against incest and adultery; e) the prohibition against theft; f) the command to establish laws and courts of justice. ...The prohibition against eating flesh from a living animal was added for Noah... Thus there are seven mitzvot."

Boom! Right there, the foundation is laid. A simple, yet profound, starting point for all of us.

Close Reading

Alright, let's pull up our camp chairs a little closer to the fire. We've got our foundational text, and now we're going to dig into it, really feel it in our bones, and see what wisdom it holds for our own homes and families. Because that's the magic of "grown-up legs" Torah – it's not just ancient history; it's living, breathing guidance for our lives, today.

Insight 1: The Evolving Rulebook – Growing into Our Mitzvot

Our text starts with Adam, the first human, and a list of six universal commandments. Then, Noah comes along, and a seventh is added: the prohibition against eating a limb from a living animal. Then Abraham adds circumcision and ordains morning prayers. Isaac adds tithes and an afternoon prayer. Jacob adds the prohibition of the sciatic nerve and evening prayers. Amram (Moses' father!) gets "other mitzvot" in Egypt. And finally, Moses brings the Torah to completion.

What's happening here? It's not just a historical timeline; it's a profound model for growth – both for humanity as a whole and for each of us in our own lives and families.

The "Toddler Rules" of Adam

Think about Adam's initial six laws: no idolatry, no cursing God, no murder, no sexual immorality, no theft, and establish courts. These are incredibly fundamental. They’re like the "toddler rules" of humanity: don't hurt others, don't take their stuff, be respectful of the big boss (God), and have a way to sort things out when they go wrong. As the Rambam himself notes, "they are concepts which intellect itself tends to accept." These are intuitive, bedrock principles.

In our families, these are the very first lessons we teach our children, often before they can even speak. We teach them not to hit, not to grab, to be kind (in their own toddler way). These are our "Adam-level" rules – the universal, non-negotiable foundations of respectful coexistence in our home. They apply to everyone, from the littlest one to the oldest grandparent visiting.

Noah's "Kindergarten Addition"

Then Noah comes along, and the prohibition against ever min ha'chai (eating a limb from a living animal) is added. Why? This isn't just about food; it's about the sanctity of life, about minimizing suffering. Humanity has grown a little, matured a bit. It’s like moving from "don't hurt your brother" to "be gentle with the family pet." It’s an expansion of compassion and ethical awareness.

The commentaries, like the Yad Eitan and Tziunei Maharan, actually debate whether this law was truly added for Noah, or if it was implicitly understood before but explicitly articulated then. This is a crucial point for our family lives! How many times do we have an implicit family rule – "everyone helps with chores" – but it's not until someone doesn't help that we have to make it explicit: "Okay, specifically, you're responsible for setting the table on Tuesdays." The articulation of the rule, even if the spirit was always there, marks a new stage of clarity and expectation.

Abraham, Isaac, and Jacob: Building a Life of Mitzvot

Now things get really interesting. Abraham adds circumcision and ordains morning prayers. Isaac separates tithes and ordains afternoon prayers. Jacob adds gid hanasheh (the sciatic nerve prohibition) and ordains evening prayers. Notice the shift: these aren't just prohibitions (what not to do); these are active practices (what to do). They are choosing to engage, to build a relationship with God and community through consistent action.

This is like moving from elementary school where you learn basic rules, to middle school and high school, where you start taking on responsibilities, developing character, and establishing routines. Abraham didn't just avoid bad; he instituted good. He built a spiritual practice.

• Family Connection: This is where our family's unique Jewish identity begins to form. We start with the universal "don't hit, don't steal" (Adam/Noah). But then we add the "Abrahamic" practices: "We light Shabbat candles every Friday night," "We say Shema before bed," "We give tzedakah." These aren't just rules; they are rituals, traditions, positive actions that define us as a family. They are the ways we actively build our spiritual muscle, not just avoid ethical pitfalls.

The Tziunei Maharan and the Ra'avad debate whether Abraham actually "ordained" prayers or tithes in the sense of a formal law, or if he just practiced them. But the Rambam's emphasis on "ordained" (תִּקֵּן) suggests a deliberate, intentional act of establishing a practice for himself and his household. This is powerful for us: are we just doing Jewish things, or are we ordaining them, intentionally making them part of our family's spiritual structure, with an eye towards continuity?

Amram and Moses: The Full Curriculum

Finally, in Egypt, Amram (Moses’ father!) is commanded "other mitzvot," and then Moses brings the Torah to its completion at Sinai. This is the full curriculum, the complete roadmap for living a Jewish life. It encompasses everything – not just universal ethics, but specific laws, rituals, and a deep, nuanced covenant.

• Family Connection: This is like the progression from childhood to adulthood within a family. As children grow, they take on more complex responsibilities, learn the deeper nuances of family values, and eventually become full participants in the family's traditions, perhaps even leading them. Amram's mention is particularly sweet – it shows that even before the grand revelation at Sinai, there was a growing awareness and acceptance of more specific mitzvot within the Jewish family line. The Tziunei Maharan connects Amram to more specific marriage laws (kiddushin), showing a deepening of communal structure even before the Torah was given. It's like a family refining its internal "operating system" in preparation for a bigger mission.

The Takeaway for Home: Our families, like humanity, grow into their ethics and practices. We start with universal "Adam-level" kindness and honesty. We add "Noah-level" compassion and respect for life. Then, we consciously ordain "Abraham-level" practices – Shabbat, prayer, tzedakah – that build our unique Jewish identity. It's a journey of deepening understanding and intentional action. We don't just have rules; we live them, we grow with them, and we continually articulate them as our family matures. What "new mitzvah" is your family ready to "ordain" this year?

Insight 2: Universal Ethics, Specific Applications – The "Noahide" Within Our Home

The text then delves into the specifics of these Noahide laws, sometimes drawing sharp distinctions between how they apply to Noahides versus Jews. This detailed legal discussion might seem dry, but it reveals a profound truth: universal ethical principles are essential, and they require structure, clarity, and even enforcement to create a just society, both in the world and within our own homes.

The Baseline of Justice

Look at the specific laws:

• Idolatry/Cursing God: Basic respect for the Divine source of all.
• Murder: The absolute sanctity of life, even a fetus, or someone near death. The Rambam even mentions killing a "pursuer" where maiming would suffice. This isn't just about not killing; it's about the absolute minimum force necessary, a profound ethical nuance.
• Sexual Immorality: Six specific forbidden relations, derived from Genesis 2:24 ("a man shall leave his father and his mother and cling to his wife and they shall become one flesh"). This establishes clear boundaries for family and relationships, foundational to any society.
• Theft: "A Noachide is liable for violating the prohibition against theft whether he stole from another gentile or from a Jew. This applies to one who forcefully robs an individual or steals money, a kidnapper, an employer who withholds his worker's wages and the like, even a worker who eats from his employer's produce when he is not working. In all such cases, he is liable and is considered as a robber. With regard to Jews, the law is different. Similarly, a Noachide is liable for stealing an object worth less than a p'rutah."

This last point about theft is incredibly powerful. For Jews, there are minimum monetary amounts for certain theft liabilities. But for a Noahide? Even less than a p'rutah (the smallest coin, practically worthless) makes one liable. What does this tell us? It tells us that for humanity at large, the principle of respecting property is absolute. It's not about the value of the item; it's about the sanctity of ownership and the inherent wrongness of taking what isn't yours.

• Family Connection: This is our family's "Noahide-level" baseline for ethical behavior. These are the rules that apply to everyone in our home – family members, friends, even the babysitter or a contractor. "In our home, we do not lie." "We do not intentionally harm others." "We do not take things that don't belong to us, even a tiny toy." The p'rutah rule reminds us that it’s not about the size of the transgression, but the act itself. "No, you can't just take that one M&M from your brother's stash without asking!" The principle is absolute.

The Imperative of Justice: "Establish Laws and Courts"

Perhaps the most unique and profound of the Noahide laws is the sixth one: "the command to establish laws and courts of justice." This isn't just about individual morality; it's about communal responsibility. Noahides aren't just told not to do bad things; they are commanded to actively create a system to ensure justice and adjudicate disputes. The Rambam even explains that the inhabitants of Shechem were liable for death because they "observed and were aware of his deeds [Shechem's kidnapping and rape of Dinah], but did not judge him." Their sin was not merely Shechem's action, but their failure to enforce justice.

• Family Connection: This is huge for our homes! It means that merely having rules isn't enough. We, as parents and family leaders, are obligated to "establish laws and courts" within our homes. This doesn't mean gavel and robes, but it means:
  • Clear Expectations: Articulating the rules.
  • Fair Process: Listening to all sides when there's a conflict.
  • Consistent Consequences: Ensuring that actions have repercussions, and that justice is served.
  • Modeling: Showing our children what it looks like to uphold justice, even when it's uncomfortable.

The Steinsaltz commentary highlights that "appointing judges" (dinim) is key. In our homes, we are often those "judges." It’s a heavy responsibility, but it's essential for creating a just and harmonious family environment. When we let transgressions slide, or show favoritism, or fail to address conflict, we're failing in our "Noahide" duty to establish justice within our own "kingdom."

The Nuances of Ever Min Ha'Chai (Limb from a Living Animal)

The text goes into great detail about ever min ha'chai for Noahides, noting that it applies even if the animal is convulsing after being slaughtered, and even to non-kosher species. For Noahides, the core principle is about minimizing suffering and respecting life, regardless of the animal's species or its ritual status. The Yitzchak Yeranen commentary gets into the intricate discussions about blood and milk, showing the depth of ethical consideration around these seemingly simple rules.

• Family Connection: This translates into a general ethos of compassion and mindful consumption in our homes. It’s not just about what we as Jews eat, but about a universal respect for life. Do we teach our kids to be gentle with pets? To not waste food? To consider the impact of their choices on the world around them? These are "Noahide-level" lessons in compassion that extend beyond specific dietary laws to a broader ethical stance.

The Takeaway for Home: Our homes are micro-societies, and like any society, they need both universal ethical principles and systems to uphold them. The "Noahide laws" teach us the absolute baseline of respect, honesty, and compassion that applies to everyone under our roof. And the imperative to "establish laws and courts" reminds us that we are responsible for actively creating a just, fair, and accountable environment for our families. It's about clarity, consistency, and a deep commitment to treating every member, and every guest, with dignity and fairness.

Micro-Ritual: The Family Covenant Candle

Alright, friends, let’s bring this Torah home, literally! We’ve talked about evolving rules and universal ethics. Now, let’s create a simple, meaningful ritual that you can do with your family. It's like our camp "bunk constitution" ceremony, but for your home, grounding your family in both universal and Jewish values.

I call it: The Family Covenant Candle.

This ritual is perfect for Friday night dinner, as you transition into Shabbat, or as part of Havdalah, as you transition out. It’s a moment to pause, light a special candle, and reflect on the "rules" and values that make your home a truly holy and happy place.

Here's how you do it:

1. Gather 'Round the Light: As you light your Shabbat candles on Friday night, or your Havdalah candle on Saturday evening, invite your family to gather around. Make it a special, focused moment. You can even use a dedicated, beautiful candle just for this ritual.

2. Acknowledge the Foundation: Hold the lit candle (carefully!) and say something like: "Just like this flame brings light to our home, our family values light our way. Tonight, we're thinking about the first rules given to humanity, and how they help us build a good home."

3. The "Noahide" Promise (Universal Values):

   • Explain: "First, let's think about our 'Noahide' rules – the values that apply to everyone in our home, no matter who they are or where they come from. These are the basic principles that make our home a safe, respectful, and loving place for all."
   • Invite each family member (or parents can lead for younger children) to share one "Noahide" value or rule that's important in your home. It could be something like:
     • "We speak to each other with kindness."
     • "We respect everyone's belongings and space."
     • "We always tell the truth."
     • "We clean up our messes."
     • "We help each other when someone needs it."
   • After each person shares, you can collectively affirm it, perhaps by repeating the rule or saying "Amen" or "Ken Yehi Ratzon" (May it be God's will).

4. The "Jewish Covenant" Pledge (Specific Values):

   • Explain: "Now, let's think about our 'Jewish Covenant' rules – the special practices and traditions that make our family uniquely Jewish. These are the 'Abraham, Isaac, and Jacob' additions that we choose to 'ordain' in our home, building our spiritual life together."
   • Again, invite each family member to share one Jewish practice or value that's important to your family. Examples could be:
     • "On Shabbat, we put away our phones and spend time together."
     • "We give tzedakah (charity) every week."
     • "We learn a little Torah together on Shabbat."
     • "We say Modeh Ani every morning."
     • "We make sure everyone feels welcome at our Shabbat table."
   • Affirm each pledge as before.

5. Sing Our Family Song: To seal this special moment, let's sing a simple line together. You can hum it to any familiar, gentle tune, or just speak it with intention:

   • "Our home, our light, our rules we gleam, building a holy family dream!"
   • (You can repeat this line a few times, letting the words sink in, creating a shared melody for your family's commitment.)

6. Extinguish/Enjoy the Flame: If it’s Havdalah, extinguish the candle as usual, breathing in the sweet scent. If it’s Shabbat, let the candles burn down, filling your home with their warmth.

7. Ongoing Reflection: This isn't a one-and-done! You can revisit this ritual periodically, perhaps once a month or once a season. As your family grows and changes, your "rules" and "pledges" might evolve, just like the mitzvot evolved from Adam to Moses. It’s a beautiful way to consciously build and affirm the kind of home you want to live in – a true sanctuary, built on both universal ethics and specific Jewish joy.

This ritual transforms abstract ideas into concrete, shared experiences, just like our camp songs helped us embody our values. It's taking that "campfire Torah" and planting it firmly within the walls of your own home.

Chevruta Mini

Alright, grab a friend, a family member, or even just journal these thoughts for yourself. Let's unpack this a little more:

1. The Evolving You: Thinking about the progression from Adam's six laws to Moses' full Torah, can you identify a "Noahide" level rule (a basic ethical principle) that you learned as a child, and how your understanding or practice of a more "Abrahamic" or "Mosaic" level mitzvah (a specific Jewish practice or ritual) has evolved or deepened for you as you've grown older?
2. Home's "Constitution": What's one "Noahide-level" value that applies to everyone in your home (even guests or strangers), and what's one "Jewish-specific" practice or tradition that defines your family's unique Jewish identity or spiritual life? How do you ensure both are upheld?

Takeaway

So, as we wrap up our campfire Torah tonight, remember this: Torah isn't just a dusty old book of rules. It's a dynamic, living roadmap for building a better world, starting with ourselves and our homes. From the universal ethical foundations given to Adam and Noah, to the unique covenant and practices gifted to Abraham, Isaac, Jacob, and Moses, we see a story of growth, deepening understanding, and intentional living. Our families are our own little "kingdoms," and we have the incredible privilege and responsibility to "ordain" our values, articulate our rules, and actively "establish laws and courts" of justice and compassion, making our homes beacons of light for all who enter.

Keep that campfire glow alive in your hearts, my friends. L'hitraot!