1. The Dual Mandate of Sinai
In the Yad HaChazakah (i.e., Mishneh Torah), the Rambam writes the following:
Moshe Rabbeinu only gave the Torah and the mitzvos as an inheritance to Israel — as it is stated: “{The Torah...} is the inheritance of the congregation of Yaakov” — and to all those who desire to convert from among the other nations, as it is stated: “The convert shall be the same as you.” However, one who does not desire to accept the Torah and mitzvos is not compelled to do so. By the same token, Moshe Rabbeinu was commanded by the Almighty to compel all the inhabitants of the world to accept the commandments given to the descendants of Noach. If one does not accept these commands, he is to be put to death.
From the plain sense of the Rambam’s wording, it is clear that the obligation “to compel all the inhabitants of the world to accept the commandments given to the descendants of Noach” is connected with the Giving of the Torah. This connection becomes even more pronounced in the halachah that immediately follows:
Anyone who accepts upon himself the fulfillment of these seven mitzvos and is careful to observe them is considered among the pious of the nations of the world... This applies only when he accepts them and fulfills them because the Holy One, blessed be He, commanded them in the Torah, and informed us through Moshe Rabbeinu that the descendants of Noach had been commanded to observe them previously.
This requires clarification. What connection is there between the observance of the Seven Noachide Laws by the descendants of Noach and the Jewish people — to the extent that a Jew bears the obligation “to compel all the inhabitants of the world” to observe these mitzvos?
Furthermore, we must understand the specific connection to the Giving of the Torah and to Moshe Rabbeinu. {Why does the Rambam insist} that a Noachide’s observance is valid only when it is motivated by the fact that “the Holy One, blessed be He, commanded them in the Torah and informed us through Moshe Rabbeinu”?
2. Nullification of the Pre-Sinai Command?
At first glance, one might attempt to explain why a Noachide’s observance must be “because the Holy One, blessed be He, commanded them in the Torah...” by drawing on a distinction made by the Rishonim between the various designations applied to a non-Jew: ger toshav, ben Noach, and an oved avodah zarah {idol worshipper} (referred to as akum or kusi).
{The Rishonim explain that} a ger toshav is one who formally accepts the Seven Noachide Laws before a Jewish court. Once he does so, “he is considered with respect to these seven mitzvos as ‘one who is commanded {to perform a mitzvah} and performs it’ (metzuveh ve’oseh), and accordingly we are commanded to sustain him.” By contrast, a ben Noach refers to “one who has not accepted these laws before a court, but whom we know fulfills them on his own initiative. Such a person is judged with respect to these laws as ‘one who is not commanded {to perform a mitzvah} and performs it {anyway}’ (eino metzuveh ve’oseh).” (A non-Jew (goy) referred to without any specific designation, however, refers to one who is not careful in the observance of the Seven Laws at all.)
Based on this distinction, it would seemingly follow that at the Giving of the Torah, the original obligation and command imposed upon Noah’s descendants regarding their own commandments was annulled. This follows the Gemara’s interpretation of the verse, “He stood and shook the earth; He saw vayater {and released} the nations.” The Gemara explains: “He saw the seven mitzvos that the descendants of Noach accepted upon themselves and did not fulfill, so He arose and permitted their prohibitions to them.” The Gemara concludes that “it is to say that even if they fulfill them, they do not receive reward for fulfilling them... as does one who is commanded {to perform a mitzvah} and performs it, but as does one who is not commanded {to perform a mitzvah} and performs it {anyway}.” {In other words,} “they are no {longer} commanded to observe them” {by virtue of the original, pre-Sinai decree}.
{According to this line of reasoning,} the Giving of the Torah introduced an entirely new obligation with respect to the Seven Laws: Hashem commanded in the Torah that Noachides are obligated in them. This created a new legal reality — such that when a Noachide now accepts the Seven Laws before a Jewish court, he attains the status of “one who is commanded,” with respect to these seven mitzvos.
On this basis, one might explain why the Rambam rules that their acceptance and observance must be “because the Holy One, blessed be He, commanded them in the Torah and informed us through Moshe Rabbeinu” — for the original obligation that existed prior to Sinai had been nullified.
However, this explanation cannot, in truth, resolve the Rambam’s position, for two reasons.
- From the continuation of the Rambam’s wording — “and informed us through Moshe Rabbeinu that the descendants of Noach had been commanded to observe them previously” — it is implied that the original command to the Noachides was not annulled, {but rather remained in force}.
- This approach explains only the second halachah, which defines when a Noachide is considered a ger toshav or among “the pious of the nations.” It does not explain the earlier ruling stated in the first halachah: “Moshe Rabbeinu was commanded... to compel all the inhabitants of the world to accept the commandments given to the descendants of Noach....” (This statement appears in continuation of the opening of the halachah — “Moshe Rabbeinu only gave the Torah and the mitzvos as an inheritance to Israel....”) This is because the earlier ruling is not concerned with the Noachide’s personal acceptance of the mitzvos at all; rather, it is a command directed at the Jewish people — that they must compel the nations to observe their mitzvos.
{We therefore return to our original question:} What connection is there between a Noachide’s observance of his mitzvos and the Jewish people, to the point that a Jew is obligated to compel the nations to observe them?
3. The source of the Jew’s Responsibility
The source for this command upon the Jewish people is the very fact that “the Holy One, blessed be He, commanded them in the Torah and informed us through Moshe Rabbeinu that the descendants of Noach had been commanded to observe them previously.”
{The logic here is as follows}: Why did Hashem inform us, through Moshe Rabbeinu, and “command in the Torah” — the very Torah “which He gave as an inheritance to Israel” — regarding the Seven Noachide Laws? This suggests that it has {now} become an obligation upon the Jewish people. (The word “previously” functions here as a parenthetical clarification, indicating that the command to the Noachides had already begun earlier.)
Based on this, we can suggest something even more profound: The reason it is an obligation upon Jews “to compel...” is precisely because the descendants of Noach are required to accept and observe the Seven Laws specifically “because the Holy One, blessed be He, commanded them in the Torah.” This is because a Noachide’s connection to the Torah can be achieved only through the Jewish people, since the Torah was given to them alone.
However, we still need to explain the nature of this relationship — {why should a Jew’s “inheritance” of the Torah necessitate that he} occupy himself with “compel{ling} all the inhabitants of the world...”?
4. Two Distinct Frameworks: Compulsion and Ger Toshav
Furthermore, from the Rambam’s formulation it is evident that the Jewish people’s obligation “to compel all the inhabitants of the world...” is not connected to the law stating that a Noachide’s observance must be “because the Holy One, blessed be He, commanded them in the Torah....”
The Rogatchover Gaon explains that according to the Rambam there are two distinct categories:
- A ger toshav — which specifically requires a formal acceptance of the Seven Noachide Laws before a Jewish court, that is, in the presence of three Torah scholars.
- A ben Noach who does not accept the Seven Laws before a Jewish court — or one who lives in the present era, when the Jubilee year is not observed (and thus “we do not accept a ger toshav”) — but still observes the Seven Laws. Even in such a case, “we are commanded to sustain him.”
Since we are commanded to sustain even a ben Noach who is not a ger toshav, it necessarily follows that when the Rambam states, “Moshe Rabbeinu was commanded... to compel all the inhabitants of the world to accept the commandments given to the descendants of Noach. If one does not accept these commands, he is to be put to death,” he is not referring specifically to a formal acceptance “in the presence of three Torah scholars” (before a Jewish court) in order to become a ger toshav. Rather, he is referring even to a general acceptance to observe the Seven Noachide Laws — that is, attaining the status of a ben Noach as such. In other words, the law requiring the Jewish people “to compel all the inhabitants of the world to accept {the commandments given to the descendants of Noach}” is not linked to the specific status of a ger toshav.
This distinction clarifies the precise sequence of the Rambam’s language in that halachah:
Moshe Rabbeinu was commanded by the Almighty to compel all the inhabitants of the world to accept the commandments given to the descendants of Noach. If one does not accept these commands, he is to be put to death. A person who formally accepts these commands is called a ger toshav. This applies in any place. This acceptance must be made in the presence of three Torah scholars.
Since the Rambam writes, “to compel... to accept the commandments given {to the descendants of Noach},” and does not immediately add “(to accept the commandments given {to the descendants of Noach}) and thereby become gerei toshavim,” or the like — echoing his language elsewhere — it is clear that {his later statement,} “A person who formally accepts these commands is called a ger toshav” is a separate matter, and not an explanation of, nor a condition for, the command to “compel all the inhabitants of the world to accept the commandments given to the descendants of Noach.”
It is thus clear that the mandate “to compel all the inhabitants of the world to accept the commandments given to the descendants of Noach” exists for the sake of their fulfillment of those commandments themselves, and not for the purpose of conferring upon them the status of ger toshav.
[This understanding is also reflected in the words of the Kesef Mishneh. With regard to a servant who has not undergone circumcision, the Rambam rules:
It is permitted to keep him, provided that he accepts upon himself the seven commandments given to the descendants of Noach... but if he does not accept them, he should be executed immediately.
(The rationale for this ruling is based on the law that “Moshe Rabbeinu was commanded... to compel all the inhabitants of the world... If one does not accept these commands, he is to be put to death.”)
The Ra’avad objects:
We do not have the authority today to execute anyone.
To this the Kesef Mishneh responds:
This is not an objection to our teacher’s {the Rambam’s} ruling... if our hand is not powerful due to our sins, that is no reason for him to omit the law.
From this it is clear that the mandate “to compel... to accept the commandments... If one does not accept these commands, he is to be put to death” remains in force even in the present era, even when the Jubilee year is not observed, and even when “our hand is not powerful.”
By contrast, regarding a ger toshav, the Rambam explicitly rules: “We do not accept a ger toshav except at a time when the Jubilee year is observed.”]
The difference between the two laws — “{Moshe Rabbeinu} was commanded... to compel... to accept the commandments given to the descendants of Noach” and the law of ger toshav — is as follows:
- The mandate “to compel all the inhabitants of the world to accept the commandments given to the descendants of Noach:
- It is a general command concerning “all the inhabitants of the world.”
- It is a law within the obligations of the Jewish people — they are commanded to compel Noachides to accept their commandments.
- The Jewish effort to ensure Noachide observance is not dependent on the manner of the Noachide’s acceptance; it does not require acceptance before a court of three Torah scholars.
- Their acceptance does not strictly have to be “because the Holy One, blessed be He, commanded them in the Torah.”
- The status of ger toshav:
- It is a law that applies only to the individual Noachide who seeks that status.
- It applies only when the acceptance is before three Torah scholars.
- It must be done specifically because “the Holy One, blessed be He, commanded them in the Torah” — “but if he fulfilled them because of his own intellectual conviction, he is not a ger toshav.”
In other words, the command “to compel all the inhabitants of the world to accept...” is not connected to the formal acceptance before a Jewish court that was introduced at the giving of the Torah, through which a Noachide attains the status of ger toshav (and becomes metzuveh ve’oseh).
5. The Foundation of Divine Sovereignty
This may be understood by first examining the Rambam’s precise wording: “Moshe Rabbeinu was commanded by the Almighty to compel all the inhabitants of the world.” He does not merely state that one must endeavor to encourage them to accept the commandments given to the descendants of Noach; rather, the command reaches the level of compulsion.
This can be explained as follows. With regard to a ger toshav, there is a dispute {in the Gemara}:
Who is a ger toshav? “Anyone who accepts upon himself, in the presence of three Torah scholars, not to worship idols” — these are the words of Rabbi Meir. But the Sages say: “Anyone who accepts upon himself the seven commandments that the descendants of Noach accepted.”
The Rambam rules in many places in accordance with the Sages — that a ger toshav must accept all seven commandments. However, in Hilchos Issurei Biah, the Rambam employs a different formulation:
Who is a ger toshav? This is a gentile who accepts upon himself not to worship idols, along with the other commandments given to the descendants of Noach.
At first glance, this is puzzling. If a ger toshav must accept all Seven Laws — which already includes the prohibition against idolatry — why does the Rambam single out the rejection of idolatry as a separate element?
The explanation emerges from the Mechilta on the verse, “You shall have no other gods before Me”:
Why was this stated? Since it already says, “I am the L-rd your G-d.” This is analogous to a king of flesh and blood who enters a province. His servants say to him: “Issue decrees upon them.” He replies: “Once they accept my sovereignty, I will issue decrees — for if they do not accept my sovereignty, they will not accept my decrees.” Similarly, Hashem said to Israel: “I am the L-rd your G-d”; “You must not have {any other gods before My Presence}” — “I am the One whose sovereignty you accepted (in Egypt).” They replied: “Yes.” {He then said:} “Just as you accepted My sovereignty, now accept My decrees.”
This teaches us that at the Giving of the Torah, there were two distinct elements:
- Acceptance of Divine Sovereignty.
- Acceptance of the Divine decrees — the mitzvos.
The unique element of accepting Divine Sovereignty is expressed in the first two commandments — “I am {the L-rd your G-d}” and “You must not have {any other gods before My Presence}” — which “we heard {directly} from the mouth of the Almighty.” By contrast, the acceptance of the decrees is expressed in the remaining commandments and {in the Torah} as a whole — {as alluded to by the verse,} “The Torah which Moshe commanded us, is the heritage {of the congregation of Yaakov}.” The numerical value (gematria) of “Torah” is 611, {corresponding to the commandments transmitted through Moshe, distinct from the two heard directly from Hashem.}
6. Sovereignty and the Nature of a Ger Toshav
In light of the above, we can now understand why the Rambam separates the rejection of idolatry from the rest of the commandments when defining a ger toshav: “This is a gentile who accepts upon himself not to worship idols, along with the other commandments....”
Just as, at the Giving of the Torah, there were two components — the acceptance of Divine Sovereignty (which includes the rejection of idolatry, {i.e., the first two commandments,} “I am {the L-rd your G-d}” and “You must not have {any other gods before My Presence}”) and the acceptance of the mitzvos (the remaining commandments) — and just as, with every {full} convert (ger tzedek), we {first} “inform him of the fundamentals of the faith, which are the unity of Hashem and the prohibition of idolatry” — this being the acceptance of Divine Sovereignty — and {then} “we inform him of some of the lenient and some of the stringent commandments” — the acceptance of the mitzvos — so too does this same structure apply to a ger toshav.
{Since} the status of a ger toshav constitutes a form of “partial conversion” with respect to the Seven Laws, and since his acceptance is not the result of coercion but of his own free will, it must include both elements: his acceptance “not to worship idols” — constituting his acceptance of Divine Sovereignty — and his acceptance to fulfill “the other commandments given to the descendants of Noach” — constituting his acceptance of the mitzvos.
[This also explains why the Rambam specifies this distinction specifically in Hilchos Issurei Biah — for it is only there that the laws of a ger toshav are discussed as an extension of the broader laws of conversion.]
7. Jewish Sovereignty and the Obligation Toward the World
On this basis, we can suggest that the same structure applies with regard to “all the inhabitants of the world” — even those who do not wish to accept upon themselves the Seven Noachide Laws before a Jewish court in order to become a ger toshav. {For them as well,} acceptance of Divine Sovereignty constitutes an essential element in their observance of the Seven Laws.
This explains the connection between the command, “Moshe Rabbeinu was commanded... to compel {all the inhabitants of the world to accept,” and both the Giving of the Torah and the Jewish people. The ultimate purpose of the Giving of the Torah was not only that the Jewish people should accept upon themselves the yoke of Divine Sovereignty and the yoke of mitzvos, but that it should also bring about the fulfillment of the verse, “Hashem shall be King over the entire earth” — that His Sovereignty be recognized throughout the whole world.
However, since His Sovereignty and His mitzvos were transmitted to the Jewish people in the manner of an “inheritance” — as the Rambam states at the opening of the halachah, “Moshe Rabbeinu... gave the Torah and the mitzvos as an inheritance to Israel” — these matters now became entirely “theirs.” Indeed, {this inheritance is so absolute} that, so to speak, the Jewish people possess ownership over it. {This is illustrated by the fact that} the Torah is called by the name of the one who studies it, {as well as by the Talmudic ruling...
