I agree with Howard Kreisel’s view about what Maimonides considered the goal of the Messianic Age.
Howard Kreisel’s 2015 book “Judaism as Philosophy: Studies in Maimonides and the Medieval Jewish Philosophers of Provence” is excellent. It is published by Academic Press, 978-1-61811-179-1, and sells for $139.00. It is part of an outstanding series of “Emunot: Jewish Philosophy and Kabbalah.” The senior editor is Professor Dov Schwartz of Bar Ilan University in Israel. Professor Kreisel is a scholar of Medieval Jewish thought at Ben Gurion University in Beer-Sheva, Israel. Professor Kreisel authored many scholarly books. This volume contains 486 pages of 11 chapters. The book includes an extensive bibliography from pages 437 to 464 and a comprehensive two-column index from 465 to 473. The view, which I will discuss, is in his second chapter.
In Maimonides’ Mishneh Torah, Laws of Kings and their Wars, 12:1, the great philosopher posits that in the days of the Messiah, which he sees as a natural and not a miraculous event, all humanity will return to the true religion (yahzeru qulam la-dat ha-emet). This statement, a subject of scholarly debate, raises the intriguing question of whether Maimonides envisioned the entire world converting to Judaism, a topic we will delve into in this analysis.
Some scholars, such as Professor Menachem Kellner, were convinced that Maimonides suggested the entire world would become Jewish and observe Torah Laws. This interpretation may stem from the belief shared by some scholars that Maimonides’ Guide does not present philosophical views for the intellectual together with ideas for the uneducated reader, and educated readers should ignore those written for the uneducated.
This latter concept is what the Greek philosopher Plato termed ‘Noble Lies,’ which Maimonides referred to as ‘Essential Truths,’ and which other great philosophers such as the Catholic sage Thomas Aquinas and the Muslim sage Ibn Tufail in his outstanding book Hai ibn Yaktan, insisted the uneducated people, including those who were deeply religious, needed to know. (An example of a ‘Noble Lie’ is that God becomes angry when we misbehave. God is not like humans, who can often become angry.) This perspective sheds light on the complexity of Maimonides’ thought and the various interpretations it has sparked when the ‘Noble Lies’ are seen as Maimonides’ true view.
Others said Maimonides did not predict or hope for the conversion of the entire world to Torah-true Judaism but the acceptance by all of the Rabbinical Seven Noahide Commandments. Commands they found suggested in the Torah. Observance of these commands would ensure that people during the Messianic Age would behave properly.
Kreisel takes a subtle variation from this latter view. I agree with him with slight variations.
First, although Kreisel does not stress it, I think it is essential to remember that Maimonides did not think the Messianic Age would begin miraculously. It will start and continue as a natural event. People, even the Messiah, will die during this period as they do now. People will have to work to achieve and maintain it. Seen this way, it is not surprising to recognize that Maimonides would not think that people would miraculously want to observe Torah Laws. This is unnatural and is unreasonable to expect. Humans do not function in this way. However, with time and education, they can learn to act appropriately with one another.
Second, Kreisel points us to Maimonides’ Guide 3:27, where this sage clarifies that observance of Torah Law is not the final human goal. (This should become clear when we recall some very observant Jews who, despite their observances of the Torah, cheat, lie, and even hurt fellow humans despicably.) Torah Laws are a means to reach the human goal. According to Maimonides, this goal is human perfection by using the attainment of knowledge.
The goal is clearly stated in the parable in Maimonides’ Guide 3:51, where he describes various kinds of Jews who try to reach God’s palace and see God. He emphasizes that observant Jews, even Torah scholars, cannot see God. In the parable, they cannot even see the palace where God dwells. Only people who attain knowledge can approach God.
Torah study is critical. But, to repeat, it is only a means to the end. The end is to know God. In Exodus 33:18-23, Moses requests God to tell him what God is. God replied that He would place Moses behind a rock. He will pass by. But Moses will be unable to see Him. Moses will only see where He passed. This parable tells us that we can know nothing about God. However, if we look at what God created and learn it by studying the sciences, we will come to some knowledge about God.
Maimonides meant this when he said in Mishneh Torah, Laws of Kings and their Wars, 12:1 that all humanity would return to the true religion in the Messianic Age. They will observe the human and Torah goal in Leviticus 19:34, which the Torah emphasizes 36 times: “Love the stranger as yourself,” meaning do not do to all other humans, animals, plants, and even inanimate objects what you do not want to be done to you.
Torah emphasizes 36 times: “Love the stranger as yourself,” meaning do not do to all other humans, animals, plants, and even inanimate objects what you do not want to be done to you.
How should people act in warfare or war time?
How should we achieve peace if we disagree on political subjects such as economics and sociology.
Don’t we people have land disputes?
Yes, we have a lot to learn to be able to observe the Torah rule.
So #freepalestine BOMB THE SHIT OUT OF HAMAS
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Do we need follow Jewish law?
If the torah is only a human document?
If it is only a human document, it is still filled with wisdom.
Do you remember where Professor Menachem Kellner wrote that Maimonides suggested that in the messianic age the world would become Jewish and observe Torah Laws? I do not remember.
I’m sorry. I do not remember.
When Maimonides said in Mishneh Torah that all humanity would return to the true religion in the Messianic Age, imo, he meant that when the Messiah comes, everyone will have a clear understanding and acceptance of the one true religion. This means that there will be a universal recognition of the principles of monotheism and moral behavior outlined in the Torah. The Messianic Age will be a time of peace, harmony, and understanding, where all people will come together in worship of the one true God. This is a central belief in Judaism and is a source of hope and comfort for all believers.
The teachings discussed across various Sanhedrin chapters point to an era of heightened wisdom and deepened understanding of the Torah in the Messianic Age. As described, those who toiled in the study of the Torah during their lifetime will continue to gain knowledge after death. Also, the notion that there will be no clear law to follow, suggests an increased individual understanding and interpretation of the Torah’s teachings. Maimonides’ assertion that all humanity would return to the true religion in the Messianic Age echoes these sentiments, indicating that everyone would have a heightened awareness and adherence to the religious teachings provided in the Torah. In this sense, dear Rabbi Israel Drazin, knowledge and learníng are key tools to achieve your mentioned ethical and rational stage of a moral humanity. Many thanks and best: stephen
We agree. You said it very well, as usual. Maimonides did not mean non-Jews would observe the Torah. He meant there would be peace,the love toward others, the goal of the Torah.
Thank you for the essay. I enjoyed what you wrote about Maimonides and the messianic age. Maimonides’ parable about the palace is interesting. You would think that he would say Torah scholars, pious people who spend their time studying Torah and Talmud all day, would sit on the right-hand side of God in the chamber, but here Maimonides says they do not even make it into the palace! It is the human who knows both philosophy and science, knowledge of the world and God, who approaches God.
I read Prof. Menachem Kellner’s essay a long time ago where he stated that in the messianic age, the entire world would become Jewish and observe Torah Laws. I have had trouble locating it since, but I recalled thinking that it was strange. As you said in the past, people do not change from one thing to another overnight. Change takes time. This was why the slaves took a roundabout way to Canaan. Had they taken the straight path, they would have met the Philistines and been defeated. It takes time to train an army. It seemed unnatural to me that the entire world would suddenly want to observe Torah laws. I don’t think I mentioned it when I wrote about Spinoza, but Spinoza defined true religion as justice and charity. This is similar to the Noahide laws. The Noahide laws are general commandments that, if accepted, would help aid society. Thus, I agree with your analysis that when Maimonides speaks of true religion he means that people will treat others as they wish to be treated. This makes sense. You would expect people to be inspired during a messianic age to do all they can to avoid war and improve society.
I’m glad you are enjoying Howard Kreisel’s book.
Thanks again.