Rambam - 3 Chapters a Day

In contrast, a Jew is obligated to bring a sin offering for the inadvertent violation of a negative command.
Makkot 9a, b derives the exemption of a gentile from Avimelech’s dialogue with God after he took Sarah (Genesis 20:3-7). God told Avimelech that he was liable to die. Avimelech protested that he did not know she was married and hence, had acted inadvertently. God replied that generally, an inadvertent offence is pardoned. However, in this instance, Avimelech would be held responsible. If his servants had not pressured Abraham concerning Sarah, he would never have said she was his sister.

In such an instance, a Jew is exiled to a city of refuge (See Hilchot Rotzeach, Chapter 5).

A relative of the deceased who desires to avenge his death.

However, he is not obligated to do so (see Hilchot Rotzeach 5:10).

The Lechem Mishneh notes that this applies to a gentile who has not formally accepted the responsibilities of a resident alien. In regard to a resident alien himself, Hilchot Rotzeach 5:4 explains that he is executed for inadvertently slaying a Jew. However, if’ he inadvertently kills another resident alien, he may seek asylum in a city of refuge as Numbers 35:15 states: “These six cities will be a place of refuge for the Israelite, converts, and residents among them” (ibid. 5:3).

In such an instance, the gentile has no intent to violate God’s will. The commentaries explain that he is only freed of liability if he was misled concerning the identity of the woman with whom he engaged in relations. Otherwise, he is responsible to check to make sure no prohibition is involved.

Certainly, one should realize that relations with another person’s wife are not permitted.

Makkot 9a relates that, in a similar circumstance, a Jew is not allowed to seek asylum in a city of refuge. Though he is not executed by the court, he must always live in dread of the redeemer of the blood (Hilchot Rotzeach 6:5).

As mentioned at the conclusion of Chapter 8, all the seven mitzvot are concepts that can and should be intellectuality comprehended. Every individual should appreciate these basic statutes or, at the very least, realize the need for rules within a society and seek guidance from others.

In contrast, a Jew is obligated to sacrifice his life rather than transgress three sins: idol worship, murder, and illicit sexual relations. Furthermore, when the gentiles attempt to stamp out Jewish practice, we are obligated to sacrifice our lives for the performance of other mitzvot (See Hilchot Yesodei HaTorah 5:1-4).
Hilchot Yesodei HaTorah 5:6 relates that similar principles apply with regard to remedies. If a person is ill and can be healed by the violation of one of the Torah’s commands, e.g. eating non-kosher food, he may violate that command in order to save his life or health. In this instance as well, a differentiation is made regarding the three sins mentioned above. Even if a Jew is deathly ill, he may not violate these commands.
The commentaries question whether a gentile may heal himself through the violation of the seven mitzvot. The wording used by the Rambam “be forced by another person” might imply that only under such circumstances may a gentile violate the seven commands. License is granted because he is not acting voluntarily. In contrast, the willful transgression of a command, even for the sake of a remedy, is not permitted.
However, this differentiation is not accepted by all opinions. Many explain that even in this instance, a gentile may violate a command to save his life.

II Kings, Chapter 5 relates how Elisha, the prophet, cured Naaman, commander of the Syrian forces, of leprosy. After his miraculous cure, Naaman exclaimed “Now, I know that there is no God in all the earth except in Israel.”
Naaman willingly accepted the seven commandments. However, he made one provision: “May God pardon his servant when my master goes down to the house of Rimon and prostrates himself there. For my master leans on my hand and I also prostrate myself.” Elisha made no comment, seemingly indicating that his behavior was acceptable (Sanhderin 75a).

The commandment to sanctify God’s name states (Leviticus 22:32): “I shall be sanctified in the midst of Israel;” implying that it only applies to Jews (Jerusalem Talmud, Sh’vi’it 4:3).

For they are not capable of taking responsibility for their conduct.

According to Torah law, Jewish children are not obligated to perform any mitzvot. Nevertheless, our Sages required their parents to train them in the observance of Torah and mitzvot. The commentaries question if gentiles are also obligated to train their offspring regarding their mitzvot.

Conversion requires these three steps (Hilchot Issurei Bi’ah 12:4).

Judaism is not a faith which is merely intellectually accepted. Rather, it constitutes an essential part of one’s being and defines one's very essence. Therefore, a Jew can never leave his faith. Regardless of his behavior, he will always remain a Jew.
The same principles apply to a convert. With his acceptance of Judaism and performance of the conversion rites, he becomes a full Jew. In this regard, no distinction can be made between him and a native-born Israelite. Thus, a return to his previous status is impossible.

Ketubot l la relates that a court has the right to take this step on the child’s behalf for it is to his advantage to become part of the Jewish faith. It must be emphasized that the court need not seek potential converts. However, if a gentile minor seeks to convert or a child’s parents who have themselves converted wish their children to share their new faith, then, the court may take this step. Similarly, if the court feels that it is in the child’s best interest to convert, they may convert him (Kessef Mishneh).

A convert must willingly accept Judaism. Since a child is not responsible for his actions, his acceptance as a minor is not significant and he is given this choice when he attains majority.

The Ran (Ketubot, ibid.) questions when this objection must be made. No attention is paid to the objection if it is made when the child is a minor or after he attains majority. To require the statement to be made at the precise moment when the child reaches majority is difficult.
Thus, he concludes that the child. must repudiate his conversion before attaining majority. Afterwards, if he does not resume Jewish practice before attaining majority, it is considered as if he never converted.

As will be explained, this applies whether they engaged in relations within or outside the context of marriage.

As part of the conversion process.

In the event the man marries her. The marriage contract includes a provision for a sum to be given the woman in the event of death or divorce.

Deuteronomy 22:29 requires a person who rapes a virgin girl to pay 50 silver shekels as a fine.

Exodus 22:15 obligates a similar fine to be paid for seducing a virgin girl. Ketubot, ibid., specifies that these fines are only paid if the girl converts before the age of three.

Nevertheless, as soon as the obligation is incurred, the money is given to the court. Thus, in the case of divorce, the convert’s husband will not think that he will be freed of the obligation of a ketubah and the rapist or seducer will have to take responsibility for his acts immediately.

The same law applies to a gentile who converts after eating flesh from a living animal, stealing, or ignoring his responsibility to judge his colleagues. However, since a Jew is not given the death penalty for these sins, the Rambam did not feel it necessary to mention them.

Rashi (Sanhderin 71b) explains that he is exempt from punishment because, as a Jew, the process by which he is to be judged has changed (he must be warned, two witnesses must observe him, etc.) and his sentence is changed. He receives a more severe death penalty (for cursing God or idol worship) or no penalty at all (for killing or engaging in relations with a gentile).
Most commentaries agree that this law applies even if a gentile converted after being sentenced to death. However, some authorities maintain that in such an instance, the death sentence remains in force. They base their opinion on Hilchot Mamrim 7:9 which explains that a rebellious son is only executed before he attains the age of thirteen and three months. However, if he is sentenced to death before that time and flees, he is executed even after he reaches that age.

As a gentile, he would receive the same punishment.

Though the process by which he is to be judged has changed, the sentence remains the same or is lighter. Hence, he is still held responsible for his deeds.

As a gentile, he would receive the same punishment.

As a gentile, this deed would be punished by decapitation, a more severe form of execution.

See Lechem Mishneh.
A gentile who converted after stealing from a Jew must restore the stolen property. However, according to most authorities, a gentile who converted after eating flesh from a living animal is not punished by lashes as a Jew would be.

See Chapter 9, Halachah 14, Chapter 3, Halachah 8.

In the Yemenite manuscripts of the Mishneh Torah, the word “or” is omitted. Thus, the phrase reads “a consecrated maiden married to a Jew.” This version is preferable because relations with a married Jewess are punished by decapitation as explained in Chapter 9, Halachah 7.

This law is also mentioned in Chapter 9, Halachah 7. Indeed, the entire halachah is redundant. However, it is included to summarize the laws regarding a gentile’s execution. Until now, all the sins mentioned carried the penalty of execution by the court. In contrast, though some of the violations mentioned in the following halachot are punishable by death by the hand of God, an earthly court administers no retribution.

Sanhderin 56b.

These prohibitions are included in the category of kilayim. Jews are also forbidden to grow different species of crops in the same field and wear garments that combine linen and wool. See Leviticus 19:19.

Sanhderin 57a considers it an accepted tradition that gentiles are only executed for the violation of seven sins.

By the hand of God.

Sanhderin 58b explains that Moses killed an Egyptian taskmaster (Exodus 2:11) for violating this prohibition.

The Maharshah (Sanhderin, ibid.) states that, as above, the Sages accepted the tradition that only seven mitzvot are punishable by death. Based on that decision, he explains that Moses’ act was an exception. With prophetic intuition, Moses saw that no good would ever come from this Egyptian and therefore, slew him.

Sanhderin 59a, b relates that any mitzvah which was given before Sinai and repeated at Sinai is incumbent on both Jews and gentiles. However, circumcision is not governed by this principle for, as obvious from the verse quoted, it was specifically given only to Abraham and his descendants.
This halachah is included because the Rambam wanted to contrast the obligation of the descendants of Keturah mentioned in the following halachah with the obligation of the gentiles to keep their seven mitzvot. This halachah is a necessary preface to that law.

The verse implies that only Isaac is considered Abraham’s spiritual progeny and it is through him, that he will attain posterity. Hence, his descendants and not those of Ishmael are obligated in circumcision.

Yalkut Shimoni, Toldot, relates that Esau circumcised his descendants as long as Isaac was alive.

Sanhderin 59b derives the exclusion of Esau from Genesis 21:12. The expression “through Isaac,” biYitzchak, can also be rendered as “in Isaac,” implying “not all of Isaac.” It is curious why the Rambam quotes another source when an explicit Talmudic reference exists.

Sanhderin 59b.

Genesis 25:1 mentions that after Sarah’s death, Abraham married another woman, Keturah. She bore him six sons.

Since they were born after God commanded Abraham to circumcise all his descendants, they are obligated to be circumcised.

Both settled in the Arabian desert.

Because of the doubt involved in their lineage.

As the Jews are. Ishmael was born before Abraham’s circumcision and was circumcised at the age of thirteen. Many Arabs follow the custom of circumcising their children at that age.
In Jewish law, circumcision is a two staged process involving milah - cutting the foreskin, and priyah - ripping open the thin membrane covering the crown of the penus. Tosafot (Yevamot 71b) states that Abraham (and thus, the descendants of Keturah) were not required to perform priyah. However, the Rambam does not make this distinction.

The commentaries ask a general question concerning this halachah: As explained in the notes to Chapter 5, Halachah 4, Sannecherib, king of Assyria conquered many countries and engaged in mass population transfers, thus, obliterating the national identity of most of Israel’s neighbors. If so, why was the status of Keturah’s descendants left unaffected?

Other than their seven mitzvot.

At the hand of God. Sanhderin 59a comments: Deuteronomy 33:4 states: “The Torah which Moses commanded us is the heritage of the children of Israel.” “It is our heritage and not theirs.” The passage continues, noting the connection between the word morashah, “heritage” and meurasah, “consecrated” and explains that a gentile’s study of Torah is equivalent to adultery.

As mentioned in Halachah 8:10, the Jews have an obligation to instruct the gentiles in the performance of their seven mitzvot.
A gentile who is well versed in the particular laws involved in the observance of his seven mitzvot is worthy of more respect than a unlearned High Priest (Sanhderin, loc. cit.).
The seven mitzvot are by no means a narrow field of study. The Meiri (Sanhderin, loc.cit.) states that most elements of the Torah are included within them. For example, to observe the prohibition against the worship of false Gods correctly, one must become aware of God’s unity with creation. Accordingly, a number of contemporary Sages have suggested the translation of certain basic Chassidic and Kabbalistic texts into English with the intent that they be studied by gentiles.

Genesis 8:22 records God’s promise to Noah “As long as the earth lasts... day and night shall not cease.” Yishbotu translated as “cease,” can also be interpreted as “rest.” Thus, Sanhderin 58b interprets the verse as a command prohibiting Noah’s descendants from resting “day and night.”

Rashi (Sanhderin, ibid.) explains that not only is a gentile is forbidden to fix a day as a day of rest, he is prohibited against taking a day off from work even to relax. In contrast, the Meiri maintains that the prohibition involves establishing a day of rest. However, a gentile is not prohibited against taking a vacation. The Rambam appears to follow the latter opinion.

The observance of a festival generally implies a religious content in addition to being a day of rest. Thus, it is surely forbidden.

At the conclusion of Chapter 11, the Rambam notes that Christianity and Islam have certain redeeming factors for they abolished paganism and “paved the way for the coming of the Mashiach.” Nevertheless, in themselves, these faiths are forbidden and may not be observed even by a gentile.

As mentioned in Halachah 8:10, the Jews are obligated to compel the gentiles to observe their mitzvot. When we had undisputed rule over Eretz Yisrael, we were able to enforce these mitzvot by administering corporal, and, when required, capital punishment. Even when we no longer have this potential, we are obligated to do whatever possible to make sure the gentiles observe the statutes the Torah established for them.

I.e., take economic sanctions against him.

By the hand of God.

I.e., one of the 613 mitzvot commanded to the Jews aside from Torah study and the Sabbath.

A person who is not commanded to fulfill a mitzvah receives less reward from God for its observance than one who is commanded. Nevertheless, even in the latter instance, God acknowledges the person’s deeds and grants him blessing.
A gentile may only fulfill mitzvot for the sake of reward. He is forbidden to accept them as obligations incumbent upon him. Thus, his intent must be the very opposite of a Jew’s who serves God for His sake and not for his own.
The commentaries question the source for the Rambam’s statements. Some point to the statements of Kohelet Rabbah, Chapter 1: In the Messianic age, God will proclaim: “Whoever has never eaten pork, come and receive a reward.” Many gentiles will respond and come to receive their reward.

He must perform the mitzvah in all of its particulars as required by Jewish law. The Radbaz explains that mitzvot which require holiness and purity, for example, tefillin or mezuzah, should be withheld from gentiles.

The only sacrifice a gentile is allowed to bring is a burnt offering (korban olah) A peace offering or meal offering is not accepted from them. Even the libations which accompany the burnt offering may not be brought by the gentile and are purchased with communal funds (Hilchot Ma’aseh HaKorbonot 3:2,5).

Leviticus 25:35 states “When your brother becomes impoverished... come to his aid. Help him survive, whether he is an alien or a native [Israelite]” (see Halachah 12). Since such a gentile may benefit from Jewish generosity, charity given by him may be used for the Jewish poor.

Hilchot Matanot Aniyim 8:9 states that if a gentile king or official gives charity to the Jews, we should accept it for the sake of peace. However, if no threat of harming our relations with them is involved, it is not proper to receive charity from them (Lechem Mishneh).

Without publicizing the manner so that the gentile donor will not find out.
Two reasons are given why charity should not be accepted from gentiles: a) The merit of their generosity will prolong their rule over the Jews (Bava Batra 10b). b) The fact that Jews feel it necessay to receive charity from gentiles causes Chillul HaShem, the desecration of God’s name, (Rashi, Sanhderin 26b).

The Radbaz emphasizes that this obligation only applies if the gentiles do not establish their own court system first.

The commentaries do not cite the source for this law. It is possible that it is derived from the obligation to compel the gentiles to accept the seven mitzvot mentioned in Halachah 8:10.

In contrast to resident aliens.

Though the gentiles are not obligated to follow Torah law, they may willingly accept it.

Preferring to be judged according to the civil laws established by gentile society.

There are a number of differences between Jewish business law and secular law. For example, Torah law requires two witnesses and does not accept circumstantial evidence. Similarly, the formal acts of transfer through which property is acquired differ.

Bava Kama 113a, the source for this statement, continues:
“If there is no way to vindicate the Jew, try to trick the gentile,” these are the words. of Rabbi Yishmael.
Rabbi Akiva states: “We should not try to trick him lest it cause the desecration of God’s name.”
Rabbi Akiva’s opinion is accepted as halachah.

As mentioned above, the Rambam uses the expression “it appears to me” when he has no explicit proof for his statements in Talmudic sources. Since we are commanded to sustain a resident alien, it is logical to assume that he is judged according to a single standard even though the outcome will not necessarily benefit a fellow Jew.

The verse concludes “or sell it to a foreigner.” Pesachim 21b comments that it is preferable to give the animal to a resident alien (a gentile who observes the seven mitzvot) than sell it to “a foreigner” (one who does not).
There is a slight problem with the Rambam’s statements. The Talmud makes the above statements on the basis of Leviticus 25:35 which states: “When your brother becomes impoverished... come to his aid. Help him survive, whether he is an alien or a native [Israelite].”
On the surface, it would be preferable to quote that verse for it directly commands us to help a resident alien. However, there is an advantage to the verse quoted by the Rambam. It clearly distinguishes between a resident alien and an idolater.

For the sake of peace, we are even allowed to greet idolaters. However, it is improper to show them the honor of repeating the greeting (Gittin 61a).

And comfort their mourners (Hilchot Evel 14:12).

Rashi (Gittin 61a) emphasizes that the gentiles should not be buried in the same cemetery. See Sanhderin 47a.

The Radbaz (Hilchot Matanot Aniyim 1:9) stresses that gentiles are only given charity when they come together with the Jewish poor. If gentiles alone ask for alms, they may be refused. Other commentaries maintain that enmity may be aroused even under such circumstances and hence, suggest giving them charity at all times.

The above apply only in the Diaspora or when the Jews do not have undisputed power over Eretz Yisrael. However, when the Jews have such power, we are not permitted to allow an idolater to dwell among us even temporarily (Hilchot Avodat Kochavin 10:6).

The Rambam did not choose to conclude Hilchot Melachim and the entire Mishneh Torah with the subject of Mashiach merely to conclude with reassuring prophecies of the future redemption.
In his preface to the Mishneh Torah, the Rambam explained that his goal in the composition of the work was to summarize and outline the observance of all the mitzvoth. Similarly, as explained in Halachah 4:10, the king’s “purpose and intent shall be to elevate the true faith and fill the world with justice,” i.e. to spread the observance of Torah and mitzvot.
The coming of Mashiach represents the most complete expression of these goals. As the Rambam explains in this and the following halachot, Mashiach will rebuild the Temple and restore the observance of all the mitzvot which cannot be fulfilled at present. Hence, a description of his coming serves as an appropriate summation for Hilchot Melachim and the Mishneh Torah as a whole (Likkutei Sichot).

The Jews will be reunited in one kingdom as the prophet, Ezekiel 37:22 states: “One king will rule over them. They will no longer be two nations” (Responsa, Chayim Sha’al 97).

Sanhderin 51b and Zevachim 45a et al use the expression “That halachah applies in the Messianic age,” to imply that only then, will the observance of all the Torah’s laws be renewed.

In our Mussaf prayers, we ask God to “Bring us up in joy to our land.... There, we will offer the sacrifices in which we are obligated.”

In the Sabbatical year, the land in Eretz Yisrael must be left fallow and, throughout the world, all debts are remitted.

All the laws of the Sabbatical year apply. In addition, slaves are released and property reverts to its original owner.

According to Scriptural Law, the laws governing the Sabbatical and Jubilee years must only be observed when the entire Jewish nation is living in Eretz Yisrael. Thus, after the exile of the ten tribes, these mitzvot were no longer applicable. (The Sabbatical year is still observed because of Rabbinic decree. Hilchot Shemitah 10:8.)
With the cessation of the observance of the Jubilee year, many other mitzvot, e.g. the laws of Hebrew servants and consecrated property, also ceased (ibid. 10:9). Similarly, the agricultural laws governing the produce of Eretz Yisrael, Terumah and tithes, are also only obligatory according to Scriptural Law when the entire Jewish people live in Eretz Yisrael. Hence, until the Messianic age, they are only observed because of Rabbinic decree (Hilchot Terumah 1:26).

Whose works are “filled with [mention of] this matter” (Halachah 2).

Hilchot Yesodei HaTorah, Chapter 8, distinguishes between Moses’ prophecies and those of the other prophets, explaining that none of the other prophets can be compared to Moses. Thus, a prophecy made by Moses in the Torah must be affirmed with greater commitment.

Belief in Mashiach is not sufficient. A Jew’s faith is not complete unless he anxiously waits for Mashiach to come. Mashiach’s coming will initiate an age in which we will have the opportunity to fulfill all the mitzvot. Our entire life will revolve around the study of Torah and the knowledge of God. A Jew who does not desire and yearn for these goals lacks basic elements of faith.

Sanhderin 99a records an opinion which states that there will be no individual Messianic redeemer for the Jewish people. Rather, God, Himself, will redeem them. However, the majority of Sages rejected that opinion, nullifying it to the point that "a person who denies Mashiach based on that opinion denies the entire Torah" (Chatam Sofer, Yoreh De’ah, Responsum 356).

Though the prophets speak about Mashiach in greater detail, the essential message of the Messianic redemption, i.e. that Mashiach will usher in an era in which Torah and mitzvot can be fulfilled in a complete manner, is implied by the Torah’s statements.

The word Mashiach literally means "anointed one."

As mentioned in Halachah 1:7, Saul was also anointed with the unique oil designated for this purpose. Nevertheless, there was a fundamental difference between the anointment of David and that of Saul. Saul was only anointed from a cruse of oil, while David was anointed from a horn implying that his dynasty would continue forever (Megillah 14a).

II Samuel 7:1 relates how "God gave him (David) rest from all his enemies." David completed the conquest of Eretz Yisrael and subdued the Philistines and the other nations who had previously oppressed the Jews.

In his Commentary to the Mishnah describing the thirteen principles of faith, the Rambam writes: “Included in this principle (the belief in the Mashiach) is that there is no king in Israel except for the descendants of David and Solomon.”

In the manuscripts and uncensored texts of the Mishneh Torah, the phrase "from the descendants of Esau" is substituted for the latter expression.

The Kiryat Sefer explains that the Rambam quotes this prophecy because it mentions both David and the Mashiach. Hence, we may rest assured that just as the prophecies concerning David were fulfilled, so, too, ultimately, the Messianic prophecies will also come to fruition.
However, a further intent can be ascribed to the Rambam’s words. By mentioning Mashiach together with David, the Rambam implies an association between the two. David was the epitome of a Jewish king and he led the Jewish people to a much more complete observance of Torah and mitzvot.
Mashiach will “renew the Davidic dynasty.” His reign will resemble David’s, for he will bring the Jewish people to the ultimate level of service of God. In this context, the four parallel phrases quoted by the Rambam can be seen, not only as prophecies of David’s rule and the advent of Mashiach, but as descriptions of their contributions as kings to the service of the people as a whole (Likkutei Sichot).

These two phrases refer to the very existence of David and Mashiach.

Devarim Rabbah 1:20 interprets this verse as a reference to the Mashiach. Similarly, the Jerusalem Talmud, Ta’anit 4:5, explains that Rabbi Akiva gave Bar Kochbah his name because of this verse.

A star is often used for direction and a staff is employed to prod sheep to follow the proper path. Thus, these two phrases refer to the activities of David and Mashiach to guide the people the people to a more complete performance of Torah and mitzvot. To quote Halachah 4, "He will compel all of Israel to walk in (the way of the Torah) and reinforce the breaches (in its observance)."

The verse continues: "He made them lie down on the ground. Those he measured with two lines were to be executed and those measured with one line, kept alive."

These two phrases prophesy how David and Mashiach will "fight the wars of God and be victorious."

The commentaries note that the verse is misquoted: Our texts read "Aram became the servants..." Perhaps, the Rambam intended to refer to II Samuel 8:14 "All of Edom became David's servants."

Edom’s homeland.

The prophecy continues "And the sovereignty shall be God's." These phrases relate how David and Mashiach will crush all opposing forces to the extent that no one will disturb the Jews from their fulfillment of Torah and mitzvot (see Halachah 12:4).

The Rambam’s intention is not merely to cite another proof that Mashiach will come, but, rather, to demonstrate that he will enable the Jews to observe Torah and mitzvot in a more complete manner. Just as we see that Mashiach will enable the Jews to fulfill the mitzvah of establishing cities of refuge in the more complete manner than observed previously; so, too, he will bring the observance of all the mitzvos to consummate fulfillment (Likkutei Sichos).

Where a person who inadvertently kills a colleague must seek asylum.

In Genesis 15:19, God promised Abraham that his descendants would occupy the lands of ten nations. The Jews conquered seven of these nations in their occupation of Eretz Yisrael. The three final nations, the Keni, Kenizi, and Kadmoni will not be conquered until the Messianic age.

In the territory of these nations in addition to the six established in Eretz Yisrael and Trans-Jordan (Rotzeach 8:4).

Hence, we may assume it is to be fulfilled in the Messianic age.
The Ari Zal (Shaar HaMitzvot) questions the need for cities of refuge in the Messianic age. Then, God will "cause the spirit of impurity to depart from the earth," and "nation will not lift up sword against nation." If so, why will there be a need for cities of refuge at all. And in particular, more cities of refuge that existed previously? (See also Minchat Chinuch 520, Siftei Cohen, commentary to Deuteronomy, ibid.)
This question can be answered based on a passage from Yoma 80a. The Talmud relates how after Rabbi Yishmael inadvertently committed a sin, he recorded in his notebook, "When the Temple is rebuilt, I will bring a succulent sin offering." Similarly, the cities of refuge in the Messianic age will serve as an asylum for those who killed inadvertently in the previous era.

See Isaiah 11:1-10, 40:1-11; Jeremiah 33:11-1 5; Amos 7:11-1 5; and many other references.

Although the Rambam includes the resurrection of the dead as one of the thirteen principles of faith, he maintains that this miracle will not take place in the first stages of the Messianic age, but in a later era. Moreover, the resurrection will not be a miracle worked by Mashiach individually, but a change brought about by God. See Hilchot Teshuvah, Chapters 9 and 10, and the commentary to Chapter 12, Halachah 1-2.

The Yemenite manuscripts of the Mishneh Torah continue "as the fools say."

The identity of Mashiach will not be determined by miracles and wonders, but rather, as explained in the following Halachah, by his ability to lead the Jewish people to a more complete observance of Torah and mitzvot.

Also, known as Bar Kochbah. His name was Shimon Bar Kozibah. He adopted the name Bar Kochbah, because of the prophecy: "A star shall go forth from Jacob" (Jerusalem Talmud, Ta’anit 4:5).

Bar Kochbah led a revolt against the Romans. At first, he was successful, but, ultimately, the force of Roman military might turned the tide against the Jews. Gradually, they reconquered Eretz Yisrael, isolating Bar Kochbah’s forces in the city of Betar. On Tisha B’Av, Betar fell and hundreds of thousands were slain, causing a national tragedy equivalent to the destruction of the Temple (Hilchot Ta’aniot 5:3).

The Ra’avad does not accept this statement. He cites Sanhderin 93b which states that the Sages tested Bar Kochbah to see if he possessed prophetic intuition. When he could not demonstrate this quality, they had him killed.
The difference of opinion between the Rambam and the Ra’avad revolves around a greater issue. In the following chapter, the Rambam writes: "Do not presume that in the Messianic era, the nature of the world will change.... There will be no difference between the current age and the Messianic era except [the emancipation] from our subjugation to the [gentile] kingdoms."
The Ra’avad does not accept this viewpoint and argues that Mashiach will initiate a miraculous era in which the nature of the world will change (see the commentary to those halachot). Their debate concerning the nature of the Messianic era is reflected in their conception of Mashiach, himself. The Ra’avad sees him as one who must perform wonders, while the Rambam sees him as a leader of the Jewish people who will restore their independence and motivate them to more complete Torah practice.

The intent of this halachah, and surely, these lines is to negate the concept shared by the Christians and other false Messianic movements, that after Mashiach's coming, the observance of the mitzvot will be nullified. This concept is emphasized by the following lines taken from the Yemenite manuscripts of the Mishneh Torah that were stricken from the printed texts by the censor: "Anyone who adds or detracts or who reveals false interpretations of the Torah to imply that the mitzvot are not to be understood simply is surely wicked and a non-believer."

In this Halachah, the Rambam describes the stages in the revelation of the Mashiach and the qualities he must possess.

Implied in this statement is that Mashiach will be born through natural means, grow up and mature as a Torah Sage, careful in the observance of the mitzvot.

The uncensored printings of the Mishneh Torah include the phrase "defeating all the nations around him." Thus, removing the immediate obstacles to the Jews’ observance of Torah and mitzvot.

At this stage, however, his identity cannot be absolutely ascertained. In Hilchot Teshuvah 9:2, the Rambam relates that Mashiach will possess prophetic powers that approach those of Moses. However, in the present context, the Rambam does not mention these abilities because he desires to emphasize Mashiach's achievements as a Torah leader and not his individual greatness (Likkutei Sichot).

The Rambam’s source is the Jerusalem Talmud, Megillah 1:11 and BaMidbar Rabbah 13:2. In contrast, Rashi and Tosafot (Sukkah 41 a) and the Midrash Tanchuma, Pekudei maintain that the third Temple is "the Sanctuary of God, established by Your hands." It is already completely built and is waiting in the heavens to be revealed. It is possible to resolve the two opinions: BaMidbar Rabbah 15:13 states that the gates to the Temple were not destroyed by our foes. Rather, they sank into the earth and will emerge when Mashiach comes. Thus, when the Temple descends from heaven, Mashiach will connect it to its gates. Bava Batra 53b relates that a person who affixes the doors to a building is considered as if he constructed it (Sha’arei Zohar, Sukkot, ibid.).

Hilchot Beit HaBechirah 1:3 specifies the Temple’s location: There is no Sanctuary for all generations except in Jerusalem and [specifically,] on Mt. Moriah, as it is said: “And David declared:This is the House of God, the Lord, and this is the altar for the burnt offerings of Israel.’”

The ingathering of the exiles will follow the construction of the Temple. None of the major commentaries on the Mishneh Torah dispute this issue despite the fact that certain Talmudic and Midrashic passages imply that the ingathering of the exiles will precede Mashiach’s coming.

From this point onward, his identity can no longer be disputed. Once he has accomplished these achievements, we can be certain that the Messianic era will begin.

As stated in Chapter 8, Halachah 10, the Jews are obligated to influence the gentiles to accept their seven mitzvot and the fundamental principles of faith they imply.

Isaiah 2:2 prophesies: "In the final days, the mountain of God's house will be established... and all the nations shall flow to it." Though most published texts of the Mishneh Torah conclude this chapter with this paragraph. A large portion of the Rambam's text was censored and left unpublished. We have included it based on the Yemenite manuscripts of the Mishneh Torah and early uncensored printings. In this version, the above paragraph is found in the midst of other passages describing Christianity and Islam.

This passage does not refer to self-styled false Messiahs like Shabbatai Zvi or Jacob Frank, but rather to Messianic attempts supported by Torah Sages, such as Rabbi Akiva's backing of Bar Kochbah. See Malbim on the verse quoted from Daniel.

Ever since the destruction of the Temple, the Jews have yearned for the coming of Mashiach. The intensity of this desire has caused even our people's wisest men to err and presume that the Messianic age was imminent although its appointed time had not arrived.

The Jews did not actually carry out the execution for crucifixion is not one of the Torah’s methods of execution. Rather, after condemning him to death, the Sanhderin handed him over to the Roman authorities who executed him as a rebel against Roman rule.

The Rambam lived before the Spanish Inquisition and the most severe massacres perpetrated by the Crusaders. Nevertheless, even in his era, many Jews had suffered martyrdom at Christian hands.

This statement appears to label Christianity as the worship of false gods. That view is clearly stated in Hilchot Avodat Kochavim 9:4. (In some texts, that Halachah reads “Canaanites,” but that is a censored version. The original text reads “Romans” and refers to the Christians.) Other authorities (Meiri, Avodah Zarah 6, Maharitz Chiyot, Kuntres Tifferet Yisrael) express the view that belief in the trinity is considered as worshiping God together with an intermediary which is permitted to the gentiles.

Cf. Isaiah 55:8. The Rambam proceeds to explain that although Christianity and Islam appear to have produced negative effects, their rise was motivated by a subtle Divine intent.

I.e., Mohamed, who founded Islam.

Indeed, these faiths destroyed much of the paganism that existed throughout the world before their advent.

As mentioned above, due to censorship, these lines were taken out of context and printed as the concluding paragraph of this chapter in most published texts.

The coming of a Messiah is a fundamental element of Islamic as well as Christian thought.

The term literally means "of uncircumcised hearts." It is borrowed from Ezekiel 44:7.

The Christian position.

The Islamic view, see lggeret Teiman, p. 123.

The phrase is adapted from Isaiah 52:13: “Behold, My servant shall prosper, he shall be exalted and uplifted very high.”

These lines are based on Jeremiah 16:19: “Nations shall come to you from the ends of the earth and say ‘Surely, our fathers have inherited lies and vain things in which there is no benefit.’” The roles Christianity and Islam will play in preparing the world for the Messianic era are also discussed in the Kuzari, fourth discourse, Chapter 23.

These statements and similarly, the opening lines of the following halachah: “There will be no difference between the current age and the Messianic era except [the emancipation] from our subjugation to the [gentile] kingdoms” are the subject of much debate among the commentaries.
The Ra’avad and many other commentaries maintain that Mashiach’s coming will initiate a miraculous era in which the entire nature of the world will change. As the Rambam mentions, many of the Messianic prophecies appear to imply such a phenomenon.
This difference of opinion stems from a debate among the Sages, Berachot 34b: Rabbi Yochanan states: “All the prophets only prophesied regarding the Messianic age. However, the world to come [is described by the verse]: “Never has an eye seen, besides God.” This contradicts [the opinion of] Shmuel who maintains: “There will be no difference between the current age and the Messianic era except [the emancipation] from our subjugation to the [gentile] kingdoms.”
The Rambam follows Shmuel’s opinion. Accordingly, the prophecies that appear to describe miracles must be interpreted as parables or allegories. In contrast, the Ra’avad accepts Rabbi Yochanan’s opinion which interprets the Messianic prophecies simply and thus, maintains that the Messianic age will initiate a new order and nature will give way to miracles.
Several commentaries attempt to resolve the differences between the two. The Radbaz explains that the miraculous order described by the prophets will prevail only in Eretz Yisrael. In the Diaspora, the laws of nature will continue unchanged. [It appears highly unlikely that the Rambam concurs with this opinion. Firstly, his blanket statement, “There will be no difference between the current age and the Messianic era,” does not lend itself to a differentiation between Eretz Yisrael and the Diaspora. Secondly, as mentioned in the commentary to Chapter 11, Halachah 3, the debate between these Sages concerning the nature of the Messianic era is reflected in their conception of Mashiach himself. Since the Rambam does not expect the nature of the world to change in the Messianic age, he could conceive of Bar Kochbah as a potential Mashiach even though he did not work miracles. However, Bar Kochbah lived in Eretz Yisrael. Thus, according to the Radbaz, he should have manifested miraculous powers.]
The Avodat HaKodesh offers a different resolution, explaining that though the world will follow the rules of nature, the nature of the world will return to its state before the Adam committed the sin of the tree of knowledge. That sin effected the totality of creation. When that Eden-like nature is restored, many of the Messianic prophecies which we regard as miracles can be considered as natural phenomena.
The Sheloh (23b) suggests a third opinion. He explains that, according to Shmuel (and thus, the Rambam), there will be two periods in the Messianic age: one in which the natural order of the world will not change and a second period which will be marked by miracles.
The Rambam’s inclusion of the resurrection of the dead as one of the thirteen principles of faith appears to support this opinion. There is no greater miracle and departure from the natural order than that (Likkutei Sichot).
See also lggeret Techiat HaMeitim, Section 6, where the Rambam writes that these words do not represent a definite and final statement. Here he is defining the absolute minimum of what the Messianic era will bring. It is possible that, in fact, the Messianic era will represent a deviation from the natural order.

Prophets would frequently use metaphors and parables to illustrate their messages. Indeed, Numbers 23:7 uses the word meshal, "metaphor," as a synonym for prophetic discourse.

The lamb or the goat.

Generally, this term refers to Judaism (see Hilchot Chagigah 3:1,6). Both Rashi (Avodah Zarah 24a) and the Ran (Derushot, 7) state in the Messianic age, the gentiles will all convert to Judaism. However, the Rambam’s wording does not imply such a change. On the contrary, Halachah 5 differentiates between “the entire world” and “Israel” indicating that even in the Messianic age, differences will exist between Jews and gentiles. Accordingly, certain texts amend this phrase to read “return in repentance.”
The status of the gentiles in the Messianic age is also discussed in Emunot V’De’ot, in the discourse, HaGeulah HaAtidah.

See the commentary to Halachah 1. Indeed, the Yemenite manuscripts and the original printings of the Mishneh Torah include this paragraph as the conclusion of the previous halachah and begin Halachah 2 with the following lines. The themes of the two halachot also appear to tend to such a division.

The king of Magog,

The nation, see Genesis 10:2. Ezekiel, chapters 38 and 39, describe how "Gog will come up against the land of Israel" and how God "will exercise judgement upon him with pestilence and bloodshed."

Perhaps as part of "the wars of God" which, as stated in Chapter 11, Halachah 4, the Messiah will wage.

The verse concludes "before the coming of God's great and awesome day," a reference to the war of Gog and Magog which will make God's power reknown throughout the world.

In his Commentary to the Mishnah, Ediot 8:7, the Rambam writes that Moses conveyed the tradition that before the coming of Mashiach, Elijah would motivate the people to the service of God. However, he will not make any changes in the Torah. Similarly, Chapter 11, Halachah 3, states: “This Torah, its statutes and its laws, are everlasting. We may not add to them or detract from them.”

Pedigree of lineage is an important factor in Jewish law. A person who is descended from a mamzer or servant may not marry a native-born Israelite. These factors are particularly important regarding priests. The Sages consider it as an accepted tradition that many people of blemished lineage have intermingled with the main body of the Jewish people and that, in the Messianic age, all questions concerning lineage will be clarified.

Ediot (ibid.) cites the opinion of certain Sages who maintain that Elijah's contribution will center on establishing the pedigree of lineage among the Jews. The Sages and the Rambam do not accept this view.

Elijah will eradicate the hatred that exists between men. Our Sages explain that the Temple was destroyed because of unwarranted hatred. When hatred, the cause of the exile, ceases, then, the exile itself will come to an end.

Many commentaries support this opinion, explaining that Elijah will motivate the people to Teshuvah, repentance. This service will hasten the redemption for "When Israel repents, she will immediately be redeemed" (Hilchot Teshuvah 7:5).

For the prophecies can be interpreted in a number of ways.

See Sanhderin 97, 98 for different interpretations of the sequence and details of the Messianic era.

In contrast, the essential concept that Mashiach will come and initiate an era where we will observe Torah and mitzvot in a complete manner is counted as one of the Rambam’s thirteen principles of faith.

I.e., the particular details of the Messianic era.

Sanhderin 97b.

The Sages opposed publicizing an appointed time for the Mashiach’s coming, lest he not arrive at that time and many of the common people become disillusioned and abandon Jewish practice (ibid.).
Nevertheless, throughout Jewish history, many great Sages have fixed certain years as appropriate times for Mashiach’s coming. Indeed, the Rambam himself (lggeret Teiman, page 174 of the Mossad HaRav Kook edition), mentions a specific year as the appointed time when the prophetic spirit will return to Israel and the Messianic era will near.
In lggeret Teiman (p. 1 56), the Rambam rationalizes Saadia Gaon‘s fixation of an appointed time for Mashiach’s coming. He explains that the people’s commitment to Torah and mitzvot was at a particularly low point and unless they were promised a specific time for the advent of the Messianic era, they would have lost faith entirely.
The Talmud states “all the appointed times [for Mashiach’s coming] have passed and the matter is dependent on Teshuvah alone.” Nevertheless, according to the Kabbalists, there are certain years, when there is a greater potential for Mashiach to reveal himself. By publicizing those years, the Sages intended to motivate the nation to Teshuvah and thus, hasten Mashiach’s coming.

In this and the previous chapter.

This refers to a later stage of the Messianic redemption, when the exiles have already been gathered. Before then, Mashiach will have waged "the wars of God" and rebuilt the Temple (see Chapter 11, Halachah 3).

As mentioned in Hilchot Teshuvah 9:2, Mashiach's prophetic abilities will approach those of Moses.

Kiddushin 71a offers two interpretations of the word "purify:" a) "smelt" - Just as a smelter extracts pure metal from an ore, Mashiach will clarify the lineage of the tribes. In contrast, in the present age, all the tribes are intermingled and no one can be sure of his origins. b) "remove the blemish" - All families with tainted lineage who have intermingled with the Jewish people as a whole will be accepted. No notice will be made of their previous difficulties. As apparent from the continuation of the halachah, the Rambam accepts both interpretations.

As the verse continues: "He shall purify the sons of Levi...."

The definition of the lineage of the priests and Levites is of greatest importance for their participation is necessary in the Temple services (Kiddushin, ibid.).

Who presume to be priests or Levites.

Nechemiah.

Priests who could not document their pedigree of lineage.

I.e., because of the questions regarding their lineage, they should not consider themselves as priests.

As mentioned in the commentary to Chapter 5, Halachah 2, the urim vitumim were consulted as oracles. Thus, by use of the prophetic spirit, they could determine the priest's lineage. In the Second Temple, the urim vitumim were not endowed with these prophetic powers (Hilclchot Beit HaBechirah 4:1). Hence, Nechemiah told the priests of questionable lineage to wait for the Messian:c redemption when the doubt concerning their lineage could be resolved.

Though the Rambam maintains that Mashiach will divine the people's lineage without using the urim vitumim, their lineage will be established by the prophetic spirit and not by other means.

The knowledge of one's tribal lineage will be important in regard to the division of Eretz Yisrael and other matters. See Ezekiel, Chapters 47 and 48.

Both an illegitimate child and a slave are forbidden to marry nativeborn Israelites.

Mashiach will be able to identify those families whose lineage is tainted. Nevertheless, since those families have already become intermingled with the Jewish people as a whole, no restrictions will be placed upon them (Kiddushin, ibid.).

All the above will be realized in the Messianic era, but this is not why the Sages desired Mashiach's coming.

In contrast to pagan conceptions of Utopia.

As explained in the following Halachah.

In Hilchot Teshuvah, Chapters 8 and 9, the Rambam describes the world to come as man's ultimate reward. He interprets the world to come as a spiritual realm in which the soul will exist independent of the body. (The Ra'avad, the Ramban, and other Sages whose perspective was influenced by the Kabbalah, interpret the world lo come as the period after the resurrection of the dead when the souls and bodies will both rise and live in this physical world.)

Chapter 9, Halachah 2.

The Rambam did not employ this expression simply as a metaphor for abundance. His words also imply that though physical pleasures will be available, we will not crave them. Rather, we will consider them “as dust.” Despite the benefit we derive from them, we will not attach any importance to them.
In Chapter 9 of Hilchot Teshuvah, the Rambam describes the reward received for the observance of Torah and mitzvot in similar, but not entirely parallel terms. The present passage refers to the reward to be received when the world comes to its ultimate state of fulfillment. Thus, the blessings mentioned surpass those described in Hilchot Teshuvah which refers to the reward that can be received at all times, not necessarily in the Messianic age (Likkutei Sichos).

Even gentiles.

In the Hebrew, the Rambam uses two exclusions to emphasize the total lack of involvement with other concerns. At present, even Torah Sages should spend a certain amount of time in business endeavors to earn their livelihood rather than live off charity (Hilchot Talmud Torah 3:8-9). However, in the Messianic age, there will be such abundant good that there will be no need for efforts of this nature (Likkutei Sichot).

I.e., the mystic, transcendent aspects of Torah and God.

The ocean contains a vast host of living beings. However, the waters cover them to the point that their individual existence is no longer perceived. Similarly, in the Messianic age, the world will continue to exist. However, every element of its existence will be permeated by the knowledge of God.
The Mishneh Torah begins “The foundation of all fundamental principles and the pillar of all wisdom is to know that there is a Primary Entity.” Thus, the text begins and ends with the knowledge of God.
At the outset, the Rambam establishes the awareness of God as man’s fundamental goal in existence. By describing the full range of our Torah practice, he gives us the tools to internalize that awareness and spread it throughout the entire world.

These and the following lines were composed by the Rambam, himself. Accordingly, they should be included in the printing of the Mishneh Torah.