English translation — יתרו ג

1.

The Rambam says in the book "HaYad"¹

: "Moshe Rabbeinu did not bequeath the Torah and the commandments except to Israel, as it is said²

Morasha Kehilat Yaakov³

And to anyone who wants to convert from the other nations, as it is said⁴

As you, so the convert,

But whoever did not want, we do not force him to accept Torah and commandments,

And so Moshe Rabbeinu commanded from the mouth of the Almighty to force all the inhabitants of the world to accept the commandments that were commanded to the children of Noah, and whoever does not accept shall be killed."

From the simple language of the Rambam it is understood,

That the obligation "to force all the inhabitants of the world to accept the commandments that were commanded to the children of Noah",

Is connected with "the giving of the Torah".

And moreover it is emphasized in the halacha after this in the Rambam⁵

: "Whoever accepts the seven commandments and is careful to do them, behold he is of the pious of the nations of the world etc., provided that he accepts them and does them because the Holy One, blessed be He, commanded them in the Torah and made known to us through Moshe Rabbeinu that the children of Noah were commanded them beforehand."

One must understand: what connection does the observance by the Bnei Noach of their commandments have to Jews,

so that — upon Jews there is an obligation "to compel all inhabitants of the world" to fulfill the seven commandments; and also to understand the connection to the giving of the Torah and Moshe Rabbeinu — that their observance

must be because "the Holy One, blessed be He, commanded them in the Torah and made known to us<sup>6</sup>

through Moshe Rabbeinu"<sup>7</sup>?

2.

Seemingly, one can explain the reason that their existence must be "because the Holy One, blessed be He, commanded them in the Torah, etc.,"

according to that which the early authorities⁸

define the difference between the terms that one finds regarding a non-Jew: ger toshav,

ben Noach

(and ovdei avodah zarah

(akum*⁸,

Kuti⁹))

That a ger toshav is one who accepted upon himself in a Jewish court to fulfill the seven Noachide commandments,

"And since he accepted them in a court, he is called regarding these seven commandments 'commanded and doing,' and therefore we are commanded to sustain him...

And a ben Noach is one who did not accept them in a court, but we know that he fulfills them on his own, and he is judged regarding them as one who is not commanded and does"¹⁰

(and a plain gentile is one who is not careful about the seven commandments¹¹).

According to this, it comes out seemingly,

that at the giving of the Torah the obligation and command to Bnei Noach — regarding the fulfillment of their commandments — was nullified,

and as the Gemara<sup>12</sup>

says on the verse<sup>13</sup>

"He stood and measured the earth; He saw and released the nations" — "He saw the seven commandments that the children of Noach accepted upon themselves and they did not fulfill them; He stood and permitted them to them",

and the Gemara explains there "to say that even if they fulfill them, they do not receive reward ...

as one who is commanded and does, but as one who is not commanded and does",

"they are not commanded to fulfill them"<sup>14</sup>.

And at the giving of the Torah there was a new obligation regarding the seven commandments: the Almighty commanded in the Torah that Bnei Noach are obligated in the seven commandments — a new law was innovated,

that when a Ben Noach accepts the seven commandments in a Jewish court, he is called "commanded and does"<sup>15</sup>

in

The 7 commandments¹⁶.

And therefore the Rambam says that their acceptance and performance must be "because the Holy One, blessed be He, commanded them in the Torah and made them known to us through Moses our teacher"¹⁷,

because the obligation prior to this was nullified¹⁸.

But one cannot answer like this in the Rambam — because:

a)

from the continuation of the language of the Rambam "and He informed us through Moshe Rabbeinu that the children of Noach were commanded in them previously"¹⁰

it implies,

apparently,

that the commandment to Bnei Noach was not nullified²⁰.

b)

This only answers what the Rambam says in the second halacha

that when is a ben Noach a "ger toshav" and from the "pious ones of the nations of the world",

specifically when he accepts and does the seven commandments "because the Holy One blessed be He commanded etc.",

But the previous law remains not understood

(above)

(above)

in the Rambam — "Moshe Rabbeinu commanded etc.

(which comes in continuation of the beginning of the halacha: Moshe Rabbeinu did not bequeath the Torah and the commandments except to Israel etc.)

to compel all the inhabitants of the world to accept the commandments that were commanded to the children of Noach",

what this is

(not a law in the acceptance of the commandments by the ben Noach,

but rather)

a command upon Jews,

that they must compel the bnei Noach regarding acceptance of their commandments — what connection does the fulfillment of the commandments of bnei Noach have to Jews and until — to compel?

3.

The source for this aforementioned commandment to Jews,

is from the very fact that "the Holy One, blessed be He, commanded them in the Torah and made known to us through Moses our teacher that the children of Noah were previously commanded in them",

At first glance: why did the Almighty make known to us through Moses our teacher and "the Holy One, blessed be He, commanded them in the Torah" "which He bequeathed to Israel" regarding the 7 commandments of the children of Noah?

From this, at first glance, it is understood,

that this is an obligation upon Jews,

(and the word

(—meaning of)

"previously" is a parenthetical statement that the commandment to the children of Noah began previously).

And based on this, one could say even more than this — that the reason why there is an obligation upon Jews "to compel etc." is from the very fact that the children of Noah must accept

(and do)

the 7 commandments "because the Holy One, blessed be He, commanded them in the Torah etc." — because the connection of a child of Noah to the Torah is only through Israel

(to whom the Torah was given).

But — what is the explanation of the connection

(that a Jew should need to occupy himself with "to compel all the inhabitants of the world etc.")?

D.

Even more: from the words of the Rambam it is understood,

that the obligation upon Jews "to compel all the inhabitants of the world etc." is not connected with the halacha "and that is when he accepts them ..

because the Holy One, blessed be He, commanded regarding them in the Torah etc.":

The Rogatchover²¹

says,

that according to the Rambam there are two types: a)

a ger toshav,

which is

specifically when he accepts in beis din

(before three associates).

b)

a ben Noach who does not accept the seven commandments in beis din,

or²²

in this time when the yovel is not practiced

(and consequently "we do not accept a ger toshav"²³)

and fulfills the seven commandments — even if also .

we are commanded to sustain him"*²³.

And since also a ben Noach who is not a ger toshav "we are commanded to sustain him" — it is therefore necessary to say,

that what the Rambam says "Moshe Rabbeinu commanded ..

to compel ..

to accept the commandments that were commanded to the children of Noach, and whoever will not accept shall be killed",

he means thereby

(not

(specifically)

an acceptance "before three associates*

(in beis din)

in order to become a ger toshav,

but even)

an acceptance

(simple)

to fulfill the seven commandments

(the

This law of a *ben Noach* (ordinary).

D.

E.

That this law,

to compel all inhabitants of the world to accept etc.* is not connected with the law of a ger toshav.

And based on this, the precision of the order of the language of the Rambam in the aforementioned halachah will be sweetened,

And it is cheap:

Moshe Rabbeinu commanded from the mouth of the Almighty to compel all inhabitants of the world to accept the commandments that were commanded to the children of Noach, and whoever does not accept shall be killed.

And the one who accepts them is the one called a ger toshav in every place, and he must accept upon himself before three colleagues."

From this that the Rambam says "to compel etc. to accept the commandments that were commanded" and does not immediately elaborate,

(to accept the commandments that were commanded)

and they shall be as resident aliens" and the like

(according to his wording elsewhere<sup>24</sup>)

— it is understood,

that the concept of ,

and the one who accepts them is called a resident alien" is a concept in itself,

and not an explanation

(and condition)

in ,

to compel all inhabitants of the world to accept the commandments that were commanded to the children of Noah".

And it is obvious that the command ,

to compel all inhabitants of the world to accept the commandments that were commanded to the children of Noah" is because of the very fact that they should accept the commandments that were commanded upon them,

and not in order that they should become a ,

resident alien"<sup>25</sup>,

: Regarding a slave who has not been circumcised, the Rambam says<sup>26</sup>

it is permitted to keep him provided that he accepts upon himself the seven

The commandments that the children of Noah were commanded ..

But if he did not accept upon himself the seven commandments, he is killed immediately"

(And the reason for this is²⁷

because of that which ,

Moses commanded etc. to coerce all the inhabitants of the world etc. and whoever does not accept will be killed").

The Ra'avad objects to this ,

"We do not have [the authority] now to kill a person",

On this the Kesef Mishneh says: ,

There is no objection here to the words of our Master ..

And if our hand is not mighty in our iniquities, that does not cause him to leave off writing the law".

From this it is understood,

that the law "He commanded etc. to coerce etc. to accept the commandments etc. and whoever does not accept will be killed" is an obligation which is in force also²⁸

in this time*²⁸,

when the Jubilee is not practiced²⁹,

and also when "our hand is not

Strong³⁰?

But regarding a ger toshav, the Rambam rules³¹

"We do not accept a ger toshav except at a time when the Jubilee is practiced"³²].

And the difference between the two laws

("He commanded us to compel etc. to accept the commandments that were commanded to the children of Noah",

and "ger toshav")

: That which "Moses our teacher commanded from the mouth of the Almighty to compel all the inhabitants of the world to accept the commandments that were commanded to the children of Noah" is:

(a)

A general command regarding "all the inhabitants of the world".

(b)

A law in the obligations of Jews,

that they must compel the Bnei Noach to accept the commandments that were commanded to the children of Noah.

(c)

The effort of Jews in this fulfillment of the Bnei Noach is not connected with the manner of acceptance on the part of the Bnei Noach — they do not need to accept it before three colleagues³³

And

(d)

The manner of acceptance must

not be specifically "because the Holy One, blessed be He, commanded them in the Torah"<sup>35</sup>.

However, the definition of a ger toshav is

(a)

a law only regarding a ben Noach who wishes to accept [it],

(b)

only when the acceptance of this ben Noach is "before three associates"<sup>34</sup>,

(c)

and in a manner that it is "because the Holy One, blessed be He, commanded them in the Torah"

("but if he performed them because of rational compulsion, this is not a ger toshav").

D.

The law of "to compel all the inhabitants of the world to accept etc." is not connected with the law of acceptance

(in a Jewish court)

which was innovated at the Giving of the Torah,

through which the Noachide becomes a ger toshav

(a commandment and does*<sup>35</sup>).

E.

E.

One will understand this with an introduction to the language of the Rambam "Moses our teacher commanded from the mouth of the Almighty to compel all the inhabitants of the world",

not to endeavor that all the inhabitants of the world will accept<sup>36</sup>

the commandments that the Noachides were commanded and the like,

the command is until in a manner of "to compel".

And one could say regarding this: By a ger toshav there is a dispute³⁷

: "Who is a ger toshav? Anyone who accepted upon himself before three associates not to worship

idolatry — the words of Rabbi Meir; and the Sages say: Anyone who accepted upon himself the seven commandments that the children of Noah accepted upon themselves."

The Rambam rules in several places³⁸

like the Sages³⁹,

that he must accept all seven commandments.

In Hilchos Issurei Biah⁴⁰,

he says it however with a different language: "Who is a ger toshav? This is a gentile who accepted upon himself not to worship idolatry along with the rest of the commandments that were commanded to the children of Noah."

And seemingly: Since he must accept upon himself all seven commandments,

which include also "not to worship idolatry" — why does he here specify it separately⁴¹?

So the explanation in this is: It states in the Mechilta on the verse⁴²

"You shall have no other gods before Me": "Why was it said? Because it was said 'I am the L-rd your G-d.' A parable: To a king of flesh and blood who entered a province. His servants said to him: Decree decrees upon them. He said to them: When they accept my kingship I will decree upon them, for if they do not accept my kingship, they will not accept my decrees.

So said the Omnipresent to Israel: 'I am the L-rd your G-d, You shall have no other gods' — I am He whose kingship you accepted

(in Egypt⁴³)

they said to him

Yes, and just as you accepted My kingship, accept My decrees.

D.

E.

At the Giving of the Torah⁴⁴

there were two matters: acceptance of the kingship of the Holy One, blessed be He, and acceptance of the decrees — the commandments: the special aspect of acceptance of the kingship expresses itself

(also)⁴⁵

in that which

"I am [the Lord your God] and You shall have no [other gods] we heard from the mouth of the Almighty"⁴⁶,

in contrast, acceptance of the decrees

(commandments)

— in the other utterances⁴⁷,

and in general, in that which

"Torah commanded us Moses an inheritance — Torah in gematria is 611⁴⁸.

6.

Based on this it will be understood what the Rambam distinguishes the command not to worship idolatry from the other mitzvos — "Who is a ger toshav? This is an idolater who accepted upon himself not to worship idolatry along with the rest of the mitzvos etc.":

Just as among Jews at the giving of the Torah there were two matters — acceptance of the kingship of the Holy One, blessed be He

(with which also comes the negation of idolatry — "I am" and "You shall not have")

and acceptance of the commandments

(in the rest of the Ten Commandments as above)

And similarly with every convert,

that "we inform him of the fundamentals of the religion, namely the unity of the Name and the prohibition of idolatry"⁴⁹

— acceptance of His kingship,

and we also "inform him of some light commandments and some severe commandments, etc."⁴⁹

— acceptance of the commandments —

Thus a ger toshav comes — which is also a matter of "a bit of conversion"⁵⁰

(in relation to the 7 commandments),

Since his acceptance does not come from coercion but from his good will — there must be in this both matters: the acceptance .

that he not worship idols• — acceptance of His kingship,

and the acceptance to fulfill .

the rest of the commandments that the children of Noah were commanded• — acceptance of commandments⁵¹.

7.

Based on this one can say,

that in this manner it is regarding "all inhabitants of the world" — also those who

do not want to accept upon themselves the seven commandments before a Jewish court of three

(to become a ger toshav)

— then acceptance of His kingship is an essential matter in their observance of the seven commandments⁵³.

And this is the connection of "Moses our Teacher commanded etc. to coerce etc. to accept etc." to the Giving of the Torah and to Jews⁵⁴

: the purpose of the Giving of the Torah is not only that Jews should accept upon themselves the yoke of the kingdom of heaven and the yoke of commandments,

but that there should be revealed

(also)

the .

And the Lord shall be King over all the earth"⁵⁵,

that His kingship should be heard throughout the entire world⁵⁶.

However, since His kingship and His commandments are among Jews in a manner of "inheritance"

(as the Rambam says at the beginning of the halachah: "Moses our Teacher..

bequeathed the Torah and the commandments ..

to Israel"),

so that this became entirely their own thing⁵⁷

forgoes his honor etc. because "the Torah is his"⁵⁹)

— therefore they have the power

And the command to bring His kingship to "all inhabitants of the world"⁶⁰.

And based on this will be understood the content of the matter of "to compel all inhabitants of the world to accept the commandments etc." — that the effort to effect upon the "inhabitants of the world to accept the commandments,"

must be until in a manner of compulsion — because the "compulsion" must effect upon "all inhabitants of the world" acceptance of His kingship⁶⁰,

with all the details thereof**⁶⁰,

and acceptance of My decrees,

"to accept the commandments etc."⁶¹.

8.

According to all the above, it is understood the strength of the command that lies upon every Jew to fulfill that which "Moshe Rabbeinu commanded from the mouth of the Almighty to compel all the inhabitants of the world to accept the commandments that were commanded to the children of Noah."

— but the command "to compel all the inhabitants of the world to accept the commandments" applies in every

time,

also in this time⁶³,

as above section d]

— this is a part and continuation of the giving of the Torah and the receiving of the Torah of Bnei Yisrael,

to "bequeath the Torah and the commandments" to Jews.

And this that in the present time the hand of Israel is not strong and consequently one cannot coerce by ways of coercion in actual practice

(and as is known — not in a manner that "whoever will not accept will be killed"),

exempts this but not from the obligation,

to coerce in every possible manner,

by coercion of words,

to draw their hearts to the will of their Master and the desire of their Rock"⁶⁴.

And since the command is in its force also in the present time,

and it is a command not upon a king⁶⁵

or upon a court*⁶⁵,

but

On every one who has in his hand

to compel

(section d)

regarding a slave,

that the Kessef Mishneh gives the reason of compulsion "since this is in the domain of Israel, for the slave is obligated to compel him to accept the seven commandments" because of that which ,

Moshe commanded etc. to compel all inhabitants of the world etc.'],

It is understood,

that every one who has a capability in this,

and all the more so one who has a connection

(through commerce and the like)

with Bnei Noach — must endeavor and influence

upon them to accept their seven commandments.

9.

It demands further explanation: Since the command "to compel" also applies in the present era — why is the law not explicit in the Shulchan Aruch and its commentaries?

Moreover: The command obligates every Jew who has the ability "to compel" — and it is well known that in earlier generations there were many Jews who had the power and the suitable conditions for this,

they certainly fulfilled the command and did so; and furthermore — certainly various questions arose in this regard

(such as what is the obligation of compulsion,

in which manner, etc.)

— why does one not find in the books of responsa,

that one should deliberate on this matter?

And one can explain the reasoning in this: It is known in the history of Israel in past times,

that even in the countries where the matter of conversion is according to the law of the government there — it was not forbidden by the government,

Jews were very careful about every thing that could be interpreted as an action to help someone convert

(even in such cases when the convert came on his own to convert and certainly not to do something that could be considered an effort and propaganda to convert converts)

— because even in such countries this was a danger due to the confusions and libels that this could provoke, and especially — because of the great concern that they would use it against the Jews as in other countries — as one sees it also in the disputations of the Middle Ages and beyond,

and even in later generations —

And it is understood,

that also the effort of a Jew to influence a son of Noah

(and all the more so in

A manner of .

as per'")

that he should fulfill the seven commandments was connected with a danger etc. — one could accept this as an interference in their faith etc. etc.

And especially that one must tell him⁶⁹

: fulfill ,

because the Holy One, blessed be He, commanded them in the Torah and made them known to us through Moses our teacher;

It is understood,

that in general Jews had to refrain from this due to danger to life; and in exceptional cases when they did this,

it was with appropriate caution,

and without publicity.

It is therefore understood that they also did not publicize any questions and answers about this.

And it can be said that for this same reason the law

("to compel")

is also not mentioned in the Shulchan Aruch and its commentaries — in those times it was danger to life*⁶⁹.

And it is understood,

so in a case where the concern is entirely absent — as in these countries — there is the command to compel.

Yud-Daled.

At first glance one can ask on this from the law in Shulchan Aruch⁷⁰

and one should be careful not to join with a non-Jew, lest he become liable for an oath and transgress "Lo⁷¹

yishma al picha",

from which it is proven,

that the reason that one may not bring about that the non-Jew should swear by his idol is because of the prohibition of "Lo yishma al picha"

— according to the above, there is indeed in this a separate prohibition,

and on the contrary,

a Jew is obligated to cause

("to compel")

that the non-Jew should not transgress the prohibition of idolatry?

Furthermore: it is ruled in the Shulchan Aruch⁷²,

that ,

items that are designated for a type of idolatry etc. are forbidden to sell to worshippers of those idols, etc.

(because of before a blind person⁷³)

And if the buyer [intends] etc. for merchandise, it is permitted" — i.e.

i.e.

he may sell to one who is not a "worshipper of those idols",

even though that one will sell it to a "worshipper of those idols" — because "before a blind person we are commanded, but before one who is before [the blind person] we are not commanded"⁷⁴

; and there is also an opinion⁷⁵,

that that which it is forbidden to sell "to worshippers of those idols" is specifically when "they have no others like it or cannot buy in another place,

but if they can buy in another place, it is permitted to sell to them etc.,

because in such cases the prohibition of "before a blind person" falls away.

It is puzzling: since there is the obligation to compel the nations to accept the seven commandments, it is then seemingly all the more so that one may not do an action that would enable them to transgress the seven commandments

(even in a way that there is not in this the prohibition of

"before a blind person")

(to compel etc.)

is primarily to endeavor that the nations of the world should accept upon themselves⁵³,

as above — it is nevertheless understood and simple,

that one has no place to do

An action that gives assistance to pass over the seven commandments,

opposite the acceptance which he effected in the nation!]

Yes.

And the explanation in this one can say:

The command "to compel all inhabitants of the world etc." is when the fulfillment of the command does not cause the Jew a loss

(loss,

prevention of profit etc.)<sup>76</sup>.

Since the Shulchan Aruch there speaks about commerce and sale,

so also regarding lending etc. and borrowing<sup>77</sup>,

which it speaks about in a manner that one earns from that lending and borrowing immediately or in the future,

or for the sake of peace and the like

(to negate the prohibition "do not show them favor"<sup>78</sup>)

— one may sell to them,

But not from the aspect of "they shall not hear" and "before a blind person",

which are prohibitions of negative commandments,

one may not sell even in a place of loss and

(all the more so)

in a place of prevention of profit.

And therefore,

in our case — in this time and place

(as in this country)

where the effort of Jews to influence the nations of the world that they should accept upon themselves the seven commandments,

is entirely not connected with any danger G‑d forbid and also not with any loss or prevention of profit in money

(and on the contrary,

the effort will bring assistance to Jews,

as will be explained below),

is the obligation "to compel all inhabitants of the world to accept the commandments that were commanded to the children of Noah" applied in all its force.

12.

In addition to the main point,

that the effort to cause that the nations of the world should accept upon themselves the seven commandments is a command that was told to

"Moshe Rabbeinu from the mouth of the Almighty"

(as the explicit ruling in the Rambam),

there comes here another matter,

that the effort will bring benefit and assistance to the Jews:

All Jews are under the terrible impression of the terrible events R"L that happened about forty years earlier.

One saw then clearly,

that where there were then righteous gentiles who to a certain extent kept the 7 commandments — they shook themselves off from murder and robbery R"L — and through this

(in the natural way)

were saved tens and tens of Jews.

Certainly that "lo takum pa'amayim"⁷⁹,

R"L V"Ch,

trouble and not good and in the revealed and manifest good — will be for each and every one Shlit"a — to Israel,

And now that the situation and in the time — when one often finds oneself in matters of commerce and the like with non-Jews and in pleasant ways and drawing close etc. — one has a living example from the above,

And all the more so from their man of those times,

Even though then it was a danger for the Chassidim of the nations of the world — and all the more so now and especially when it brings them benefit.

It shows how the observance of the commandments of the Noahides brings a benefit

(air)

to Jews,

and in various ways.

— also very simply: when a non-Jew has the choice — whether to do the Jew harm G-d forbid

(in livelihood and the like)

or,

on the contrary,

to help him out — then

if the non-Jew is permeated with the recognition of an Eye that sees and an Ear that hears etc.,

the knowledge that he must fulfill the Seven Commandments,

this will have a very great effect

(also)

on his relationship to Jews.

And a point in this: in addition to this,

that through such an effort will come thousands and thousands of non-Jews who will fulfill the seven commandments — fulfillment of the command of the Holy One, blessed be He, thousands and thousands of times,

and in addition to this also benefit for Jews,

as above — is also the effort itself a matter that evokes a relation of honor and admiration for Jews — seeing how Jews exert themselves that in the world should rule justice and righteousness and they occupy themselves for the benefit of the entire neighborhood,

country,

humanity,

becomes among the nations of the world — and all the peoples of the earth shall see that Jews are I have given you as a light to the nations⁸⁰

it elevates the pride of Jacob.

May it be His will,

that Jews should occupy themselves to influence the children of Noah that they should take upon themselves to observe the seven commandments,

concerning which they were commanded by the Holy One, blessed be He: and happy is their portion and great is their merit of those who will do in this,

in addition to this that they will cause a benefit and assistance for Jews and non-Jews and in many matters

(as above)

— comes a main point of main points: they fulfill a command that "Moses our teacher commanded from the mouth of the Almighty",

And the fulfillment of this commandment is also a proximate preparation for the fulfillment of the destiny "For then I will turn to the peoples a clear language to call all of them in the name of Hashem and to serve Him⁸¹

with one shoulder"⁸²,

In the true and complete redemption,

through our righteous Mashiach,

speedily in our days, literally.

(From sichos of the seudas

<b>and farbrengens after this 5743)</b>