A simple Please note when reading of the rules of this translation that while [[Maimonides]]' would indicate that Jews or is the major source of a comprehensive Code of Jewish court are obligated in (at the minimum) coercing Noachides to observe Law, not all authorities follow his rulings and other opinions have made their laws. Such is not the only way, however, to interpret Maimonides' statementsas law.
''Maharatz Chayut'' in his responsa<ref>Maharatz Chayut, Responsa 2</ref> seems to adopt a formulation of Concerning Maimonides ruling that makes this law a mere historical recounting obligation of facts. He states <ref>quoting the Rashbash, Rabbi Shlomo Ben Shimon Duran, Rashbash 543</ref> there is no obligation for any specific Jew, in any circumstance Jews to compel seek (or force) observance of Noachide Laws by a NoachideGentiles. Rather Maimonides is merely explaining the jurisprudential basis for A simple reading of the obligation rules of Noachides to their seven commandments – absent MosesMaimonides' re-commandment at Sinai, only would indicate that Jews would have been or a Jewish court are obligated in Noachide law. The most that one could claim according to ''Maharatz Chayut'' is that perhaps Moses himself was obligated coerce Noachides to compel observance of the Noachide observe their laws; Jews currently are . Such is not – apparently neither in the context of a only way, however, to interpret Maimonides''[[beit din]]'' nor statements. See Rabbi Michael J. Broyde in the context his "The Obligation of any specific individual. ''Maharatz Chayut'' would then limit Maimonides' rule obligating Jews to establish courts and appoint judges to those Noachides who formally accept Seek Observance of Noachide Laws by Gentiles: A Theoretical Review" where the obligations of conclusion is that such a ger toshav (resident alien) and who live in the view is not supported by Jewish community and who are dependent on it for law and order "lest the world be destroyed"Law.<ref>Maimonides Malachim 10:11[[The Obligation of Jews to Seek Observance of Noahide Laws by Gentiles]]</ref> Certainly in . The book "Torah For Gentiles" by Elisheva Barre makes a clear point that the diaspora there are few such communities of Noachides; although if there were, and they could not see fit "coercion" Maimonides talks about applies only to enforce the law themselvesCanaanite nations, as a Jew should guide themcondition for their becoming Ger Toshavs (see page 22-29 and page 171 note 18).
Similar claims that Concerning Maimonides' rules do not create a practical legal obligation can be found in ''Aruch Hashulchan'',<ref>YD 267exclusive use of capital punishment for Noahide violations:12-13</ref> the writings of Rabbi Yehuda Gershunimost rabbinic authorities disagree with Maimonides,<ref>Rabbi Yehuda Gershuni (Mishpatai Melucha 2d ed. pages 232-234)</ref> Rabbi Shaul Yisrali <ref>Amud Yemini 12:1:12.</ref> and Rabbi Menachem Mendel Kasher,<ref>Torah Shelama 17:220</ref> the author of Torah Shelama, all of whom assert hold that it means "punishments up to and including capital punishment"; that the opinion a system of Maimonides itself fines is meant to be understood as limited to yemot hamashe'ach (or perhaps less ideallyset up; and courts set up by Noahides themselves, full not Jewish law , should determine the structure and severity of Noahide punishments in Israel)whatever manner best serves justice for their particular country.<ref>''[http://www.jlaw.com/Articles/noach2.html The Obligation of Jews to Seek Observance of [Capital Punishment in Noahide Laws by Gentiles]'' by [[Michael Broydelaw]]</ref>. Barre's book "Torah for Gentiles" analyzes the application of the Noahide laws according to Maimonides.
However, all of these explanations of Maimonides' ruling are difficult and the simple understanding of Maimonides is that (at the least) a person that is capable of forcing compliance, must. Indeed, while Rabbi Karo does appear to limit the application of Maimonides somewhat, he clearly understands Maimonides as requiring compulsion whenever possible, even by an individual.<ref>Kesef Mishnah Mila 1:6</ref> This is similarly understood to be the opinion of Maimonides by Tzafnach Panaich, in his lengthy discussion on this topic.<ref>Rabbi Joseph Rosen, Tzafnach Paneach, Maimonides, Milah 1:6</ref> A ruling similar to Maimonides' is found in Chinuch 192, where it states: "The rule is as follows: In all that the nations are commanded, any time they are under our jurisdiction, it is incumbent upon us to judge them when they violate the commandments." Thus this appears to apply non-Jews who are citizens of a sovereign Jewish entity run according to Jewish Law.<ref>ibid.</ref>Concerning the Maimonides exclusive use of capital punishment for Noahide violations, most rabbinic authorities disagree and hold that it means "punishments up to and including capital punishment" and that a system of fines is meant to be set up, though Jewish law has no say in the severity of punishments.<ref>[[Capital Punishment in Noahide law]]</ref>Two important notes must be taken into account when reading this translation. 1) Jewish law does not always follow the Maimonides, and in certain case other opinions are accepted as law. 2) The question as to what constitutes idolatry today, and whether Christianity constitutes idolatry or a lesser form of ''partnership'', is became a matter of debate in Jewish lawhalachic literature. In any event, Jewish law it has never, at any time in our history, been suggested that Christians be prosecuted according to these laws.<ref>[[Christianity and Noahide Law]]</ref>
== Laws of Kings and their Wars, Chapter 8 ==
Maimonides describes how in every place which falls under Jewish jurisdiction, Noahites must observe the Laws of Noah or face sheol. The Noahites who observe the Laws for intellectual reasons are called Chokhmei of the Umos (HaOlam) but are not awarded Ger Toshav status. If they do this out of faith in the revelation from Sinai then they are considered to be Chassidei Umos HaOlam and are awarded the status of Ger Toshav.
<td valign="top" width="50%">'''9''' A ''[[Yefas to'ar]]'' that does not want to put down idolatry, after the twelve month<ref>The [[Kesef Mishneh]] asks why a ''Yefas to'ar'' is allowed to worship for such a long period of time when this tolerance is not shown in any other case. The commentaries suggest that this leniency was granted because she was taken by force as prisoner during battle.</ref> receives capital punishment.<ref>Devarim 21:14 says that if the ''Yefas to'ar'' is released, "send her to herself". On this the [[Midrash HaGadol]] comments "send her to herself, but not to her gods", i.e. she must be executed if she remains in idolatry.</ref> Likewise with the city that submits, no treaty is made with them until they have denounced idolatry, destroyed all its places, and have taken upon themselves the rest of the commandments<ref>Here it refers to idolatry, hence the reference to the "other" six commandments. See Law of Kings and their Wars 6:1</ref> that were commanded to ''[[Bnei Noah|Noahides]]''. Any non-Jew who does not accept the laws that were commanded to Noahides receives capital punishment<ref>See Law of Kings and their Wars 9:14</ref> if he is within our jurisdiction.<ref>Commentaries: our ''undisputed '' authority. In Laws of Idolatry 10:6, the Rambam says that no idolaters should be allowed to live among Jews "when the hand of Israel is powerful over them." The extent of the authority, or under what conditions, is a matter of dispute among the commentaries. During the Second Temple period, it appears that the Sages did not exercise this authority. The consensus of halachic opinion holds that this ruling of the Rambam does not apply today, and may require further clarification and limitation.</ref>
:See also: [[Capital Punishment in Noahide law]]</td>
<td align="right" valign="top"><div dir="rtl" lang="HE"><big><b>ט</b> יפת תואר שלא רצת להניח עבודה זרה לאחר השנים עשר חודש, הורגין אותה. וכן עיר שהשלימה, אין כורתין להן ברית, עד שיכפרו בעבודה זרה, ויאבדו כל מקומותיה, ויקבלו שאר המצוות שנצטוו בני נח: שכל גוי שלא קיבל מצוות שנצטוו בני נח, הורגין אותו, אם ישנו תחת ידינו.</big></div></td>
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<td valign="top" width="50%">'''10''' ''[[Moshe Rabbenu]]'' did not leave gave the Torah and the commandments except as an inheritance only to Israel<ref>See Laws of Kings and their Wars 10:9 where is explains that a non-Jew who studies Torah is worthy of death at the property hand of IsraelHeaven, under certain conditions.</ref>, as it is written: "[The Torah is...] an inheritance of the congregation of Jacob" (Deuteronomy 33:4), and anyone . Anyone who wants to may convert from the other nations, as it is written "as with you are , [the same shall be] as with the convert" (Numbers 15:15). Anyone who does not wish to – he is not forced compelled to accept the Torah and commandments, instead . Instead ''Moshe Rabbenu'' commanded, at the word of the Almighty, to force compel all those who come into the entire world to accept the commandments which were commanded to Noah.<ref>Tosefos Yom Tov (Avos 3:14) writes "as the ''Rambam writes, we were commanded by Moses [[Bnei Noahto compel the non-Jews to accept the Seven Laws]]''. If this applies to compulsion at the point of the sword, with threats of execution,... it surely applies regarding compulsion through persuasion, to lead their hearts to the will of their Creator." The Chasam Sofer (Choshen Mishpat, responsum 85) writes that it is a mitzvah to guide the gentiles in the service of G-d. However some authorities disagree and hold that the obligation is only moral, not a legal requirement, see introduction above.</ref> Anyone who will not accept, receives capital punishment. <ref>In contrast to the guidance mentioned previously, this law only applies when the Jews have undisputed authority of the Land of Israel, See Laws of Kings and their Wars 9:14</ref> One who accepts these [basic laws] is called: ''[[Ger Toshav]]'' in every place.<ref>According to the Rambam, the laws concerning ''Ger Toshav'' only applies when the entire (or majority) of Jewish people live in the Land of Israel (see Laws of Idolatry 10:6) and he must accept [these laws] on himself at that time non-Jews can become a ''Ger Toshav'' in any land. Other authorities disagree and hold that one may become a ''Ger Toshav'' today. Some authorities require the non-Jew to live in the Land of Israel to be considered a ''Ger Toshav''.</ref> It is necessary to receive him in front of three judgesTorah Scholars. <ref>Three Torah Scholars constitute a rabbinical court. Some commentaries have noted that this is the same requirement for a non-Jews conversion to Judaism, inviting comparison between conversion and a "partial conversion" of the ''Ger Toshav''. Other authorities view the requirement to appear before the court as performing a legal, rather than spiritual function, pointing out that here the non-Jew is re-affirming their covenant rather than 'switching' covenants.</ref> And all who have taken upon themselves to circumcise, and twelve months have past without circumcision – , behold this person becomes is like a heretic among the nations.<ref>The Rambam, in the Laws of Kings and their Wars 10, outlines the rules governing our relationship with Jews and non-Jews. A distinction is made between non-Jews who uphold a recognized legal system based on the Seven Laws and those who are outside any recognized legal system. A non-Jew who belongs to a nation who has taken on circumcision (generally understood to refer to the Arabs), but fails to do so falls outside the relationship defined by the Seven Laws. Other texts read "this person is like the other nations [", which is understood to imply that someone who have not accepted the Noahide laws]agrees to circumcise himself, i.e. convert to Judaism, but twelve months elapse without circumcising himself, his original commitment to convert is no longer taken seriously and he reverts to an ordinary non-Jew.</ref>:See also:''[http://www.jlaw.com/Articles/noach2.html [The Obligation of Jews to Seek Observance of Noahide Laws by Gentiles]]'' by [[Michael Broyde]]</td><td align="right" valign="top"><div dir="rtl" lang="HE"><big><b>י</b> משה רבינו לא הנחיל התורה והמצוות אלא לישראל, שנאמר "מורשה, קהילת יעקוב" (דברים לג,ד), ולכל הרוצה להתגייר משאר האומות, שנאמר "ככם כגר" (במדבר טו,טו). אבל מי שלא רצה, אין כופין אותו לקבל תורה ומצוות. וכן ציווה משה רבינו מפי הגבורה, לכוף את כל באי העולם לקבל כל מצוות שנצטווה נח, וכל מי שלא קיבל, ייהרג. והמקבל אותם, הוא הנקרא גר תושב בכל מקום. וצריך לקבל עליו בפני שלושה חברים. <br>וכל המקבל עליו למול, ועברו עליו שנים עשר חודש ולא מל, הרי זה כמין שבאומות.</big></div></td>
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<td valign="top" width="50%">'''11''' Everyone who accepts the seven commandments [[Seven Laws]] and is careful to perform do them – , this person is one of the ''[[Chasidei Umos HaOlam]]''(very pious of the nations of the world), and he has a portion in the world to come. He This applies to one who accepts them and performs will do them because they were commanded by the ''[[Kodosh Baruch Hu]]'' revealed to commanded them in the Torah, and informed us by the hand means of Moshe Rabbenu , that the ''[[Bnei Noah]]'' Noahides were previously commanded in concerning these thingslaws. However, But if he keeps these [laws] does them because of an intellectual decision – , then he is not called a ''Ger Toshav'' , and is not of the ''[[Chasidei Umos HaOlam]]'', and is he is [only] one of their ''[[Chochmei Umos HaOlam|wise men]](of the nations of the world).</td>
<td align="right" valign="top"><div dir="rtl" lang="HE"><big><b>יא</b> כל המקבל שבע מצוות ונזהר לעשותן, הרי זה מחסידי אומות העולם, ויש לו חלק לעולם הבא. והוא שיקבל אותן ויעשה אותן מפני שציווה בהן הקדוש ברוך הוא בתורה, והודיענו על ידי משה רבינו, שבני נח מקודם נצטוו בהן. אבל אם עשאן מפני הכרע הדעת, אין זה גר תושב, ואינו מחסידי אומות העולם אלא מחכמיהם.</big></div></td>
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<td valign="top" width="50%">'''1''' ''Adam HaRishon'' was commanded in six things: * [the prohibition] concerning idolatry, * [the prohibition] concerning blasphemy, * [the prohibition] concerning spilling of blood, * [the prohibition] concerning forbidden relations, * [the prohibition] concerning robbery, * and [the injunction of establishing courts of] justice. However they received Even though all these though were received into our hands, from ''Moshe Rabbenu'', and the knowledge was imparted to intelect naturally inclines towards them – from the principles a general reading of the words of Torah, they could can see that they were commanded in these. [G-d] added to Noah added [the commandment] concerning a torn limb, as it is written "From the flesh, its life is in the blood, do not eat" (Genesis 9:4). This makes seven commandments. This is how it was matters stood in the world until Avraham. Avraham came and was commanded other things beyond this, in circumcision and he prayed the morning prayers. Yitzchak began tithing, and added the afternoon prayers. Yaakov added [the prohibition of not eating] the sciatic nerve and prayed the evening prayers. In Egypt, Amram was commanded other things, until ''Moshe Rabbenu'' came and completed [the giving] of the Torah, by his hand.
:See also: [[Chart of Maimonides' Noahide Laws]]</td>
<td align="right" valign="top"><div dir="rtl" lang="HE"><big><b>א</b> על שישה דברים נצטווה אדם הראשון: על עבודה זרה, ועל ברכת השם, ועל שפיכות דמים, ועל גילוי עריות, ועל הגזל, ועל הדינים. אף על פי שכולן קבלה הן בידינו ממשה רבינו, והדעת נוטה להן, מכלל דברי התורה, ייראה שעל אלו נצטוו. הוסיף לנח אבר מן החי, שנאמר "אך בשר, בנפשו דמו לא תאכלו" (בראשית ט,ד). נמצאו שבע מצוות. וכן היה הדבר בכל העולם, עד אברהם נצטווה יתר על אלו במילה, והוא התפלל שחרית. ויצחק הפריש מעשר, והוסיף תפילה אחרת לפנות היום. ויעקוב הוסיף גיד הנשה, והתפלל ערבית. ובמצריים נצטווה עמרם במצוות יתרות, עד שבא משה רבינו ונשלמה תורה על ידו.</big></div></td>
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<td valign="top" width="50%">'''3''' A Noahide who blasphemes curses G-d's name, whether by the particular name of G-d, or another name, in any language – is liable, whereas this differs from Jewish law.</td>
<td align="right" valign="top"><div dir="rtl" lang="HE"><big><b>ג</b> בן נח שבירך את השם, בין שבירך בשם המיוחד, בין שבירך בכינוי, בכל לשון, חייב: מה שאין כן בישראל.</big></div></td>
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<td valign="top" width="50%">'''4''' A Noahide that murdered someone, even if it was an unborn child a fetus in its mother's womb – he is given capital punishment [in retribution] for its [death]. Even if the person killed was terminally ill, or bound and placed before a lion, or allowed him to die of starvation – since he caused someone to die in some manner, he is given capital punishment. Even if someone is killed by kills a pursuer, that when he could have been saved by [the action ofsimply wounding] even one of his [the pursuer's] limbs, he is given capital punishment, whereas this differs from Jewish law.</td>
<td align="right" valign="top"><div dir="rtl" lang="HE"><big><b>ד</b> בן נח שהרג נפש, אפילו עובר במעי אימו, נהרג עליו. וכן אם הרג טריפה, או שכפתו ונתנו לפני הארי, או שהניחו ברעב עד שמת, הואיל והמית מכל מקום, נהרג. וכן אם הרג רודף שיכול להצילו באחד מאבריו, נהרג עליו, מה שאין כן בישראל.</big></div></td>
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<td valign="top" width="50%">'''5''' Six illicit relations are forbidden to a Noahide: his mother, wife of his father, a married woman, his maternal sister, a manmale, or a beast, as it is written "Therefore, a man shall leave his father" (Genesis 2:24) this is * ["his father"] - the wife of his father * "and his mother" – as understood * "and cleave to his wife" - not the wife of his neighbor; * "his wife [woman]" - not a man; male* "and they shall become one flesh" - to exclude beasts, animals or birds, that cannot be "one flesh"; * ["materal sister"] - that is to say "She is my sister, my father's daughter, but not my mother's. [Thus,] she became my wife." (Genesis 20:12)</td>
<td align="right" valign="top"><div dir="rtl" lang="HE"><big><b>ה</b> שש עריות אסורות על בני נוח, האם, ואשת האב, ואשת איש, ואחותו מאימו, וזכור, ובהמה: שנאמר "על כן, יעזוב איש, את אביו" (בראשית ב,כד), זו אשת אביו; "ואת אימו", כמשמעה; "ודבק באשתו", ולא באשת חברו; "ודבק באשתו", לא בזכור; "והיו לבשר אחד", להוציא בהמה חיה ועוף שאין הוא והם בשר אחד; ונאמר "אחותי בת אבי היא, אך, לא בת אימי; ותהי לי, לאישה" (בראשית כ,יב).</big></div></td>
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<td valign="top" width="50%">'''6''' A Noahide is liable [for relations with his mother even though] she was seduced or raped by his father [and never married to him], for this is [stilleven so] his mother in every respect, and he is liable for [relations with] the wife of his father, even after the father's death. He is liable for homosexuality, whether [with someone] young or old, for bestiality, whether young or old. He is given capital punishment, but the animal is not killed – [Noahide law] was not commanded in the killing of the animal, this is only in Jewish law.<br>
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<td align="right" valign="top"><div dir="rtl" lang="HE"><big><b>ו</b> בן נח חייב על מפותת אביו, ואנוסת אביו, הרי היא אימו מכל מקום. וחייב על אשת אביו, אפילו לאחר מיתת אביו. וחייב על הזכור, בין קטן בין גדול; ועל הבהמה, בין קטנה בין גדולה. והוא נהרג לבדו, ואין הורגין את הבהמה, שלא נצטוו בהריגת בהמה, אלא ישראל.</big></div></td>
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<td valign="top">'''14''' In what way must [Noahides] fulfill the commandment to establish courts of justice? They are obligated to set up judges and magistrates in every major city to judge according to the above six laws, to warn the nation [regarding their observance]; A noahide who breaks one of these seven laws – is executed by decapitation. [additional text: for example: an idolater, or blasphemer, or muderer, or someone who has had one of the six illicit relations according to [Noahide law], or robbed even the worth of a ''peruta'', or consumed any amount of "torn limb" or "torn meat", or witnessed someone breaking one of these laws, and did not judge and sentance him – all these people are executed by decapitation.] For this all the inhabitants of Shechem were liable for capital punishment. This was because Shechem kidnapped [someone] and they witnessed this and knew [what he had done], but did not judge him. A Noahide is [may be] executed [on the basis of the testimony of] one witness and [the verdict of] a single judge. No prior warning [is required]. Relatives may serve as witnesses. However, a woman may not serve as a witness or a judge [in Noahide law].</td>
<td align="right" valign="top"><div dir="rtl" lang="HE"><big><b>יד</b> וכיצד הן מצווין על הדינים? חייבין להושיב דיינין ושופטים בכל פלך ופלך לדון בשש מצוות אלו, ולהזהיר את העם; ובן נח שעבר על אחת משבע מצוות אלו, ייהרג בסיף. כיצד: אחד העובד עבודה זרה, או שבירך את השם, או ששפך דם, או שבעל אחת משש עריות שלהם, או שגזל אפילו פחות משווה פרוטה, או שאכל כל שהוא מאבר מן החי או בשר מן החי, או שראה אחד שעבר על אחת מאלו ולא דנו והרגו, הרי זה ייהרג בסיף. ומפני זה נתחייבו כל בעלי שכם הריגה, שהרי שכם גזל, והם ראו, וידעו, ולא דנוהו. ובן נח נהרג בעד אחד, ובדיין אחד, בלא התראה, ועל פי קרובים; אבל לא בעדות אישה, ולא תדון אישה להם.</big></div></td>
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<td align="right" valign="top"><div dir="rtl" lang="HE"><big>הלכות מלכים ומלחמות פרק י</big></div></td>
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<td valign="top"><br>'''1''' A Noahide that inadvertently violates one of the commandments given to him, is exempt from all [punishment], except for inadvertent homicide. In that case, if the redeemer of the blood killed [the inadvertent killer], he is not punished for it; nor is [may the inadvertent killer seek asylum] in a city of refuge; but their courts may not put him to death. What are we referring to? When he accidentally transgresses one of the commandments and without intent, for example one who sleeps with another man's wife, and imagines that she is his own wife or unmarried. But if he knew that it was another man's wife, but did not know that she was forbidden to him, or it arose in his heart that this was a permitted matter to him; or concerning killing, if he didn't know that it was forbidden to kill; behold this is like an intentional action, and he is given capital punishment. It is not considered as an inadvertent violation, because he must learn [these laws], and he did not.</td>
<td align="right" valign="top"><div dir="rtl" lang="HE"><big><b>א</b> בן נח ששגג באחת ממצוותיו, פטור מכלום: חוץ מרוצח בשגגה, שאם הרגו גואל הדם, אינו נהרג עליו; ואין לו עיר מקלט, אבל בתי דיניהן אין ממיתין אותו. במה דברים אמורים? בשוגג באחת ממצוות ועבר בלא כוונה, כגון שבעל אשת חברו, ודימה שהיא אשתו או פנויה. אבל אם ידע שהיא אשת חברו, ולא ידע שהיא אסורה עליו אלא עלה על ליבו שדבר זה מותר לו, וכן אם הרג, והוא לא ידע שאסור להרוג, הרי זה קרוב למזיד, ונהרג. ולא תיחשב זו להם שגגה, מפני שהיה לו ללמוד, ולא למד.</big></div></td>
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<td valign="top"><br>'''2''' A Noahide who is forced by compulsion to transgress one of the commandments given to him, he is permitted to transgress. Even if forced to serve idolatry, he may serve, according to [principle] that they are not commanded on ''[[Kiddush Hashem]]''. And a minor, deaf-mute or fool, are never punished, because they are not [bound by any] commandments.</td>
<td align="right" valign="top"><div dir="rtl" lang="HE"><big><b>ב</b> בן נח שאנסו אנס לעבור על אחת ממצוותיו, מותר לו לעבור: אפילו נאנס לעבוד עבודה זרה, עובד, לפי שאינן מצווין על קידוש השם. ולעולם אין עונשין מהן לא קטן, ולא חירש, ולא שוטה, לפי שאינן בני מצוות.</big></div></td>
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<td valign="top"><br>'''3''' Noahide that converts, is circumcised and immerses [in a mivkah], and afterward wants to return from [following] after Hashem [as a Jew], and to be ''Ger Toshav'' only, like he was previously, [the court] does not heed his request: Instead he must be like an Israelite in all matters, or he receives capital punishment. If he was a minor when he was immersed by the court, he may object [to his conversion] at the time that he attains majority, and he is allowed to become a ''Ger Toshav'' only. But if he does not object at the time he attains majority, he is not allowed to object at a later time, but he is considered a full convert. Accordingly if [a Jew has relations with] a young girl that was immersed by court of law, [she is entitled to all] monies specified by the ''ketubah'', or fines [according to] rape or seduction, [however these monies are] are placed under the custody of the court until she attains majority and does not object to her conversion. Lest she benefit by obtaining majority and objecting [to her conversion], in this situation she obtains monies as a non-Jew [outside of Jewish law] that she was only entitled to according to Jewish law.</td>
<td align="right" valign="top"><div dir="rtl" lang="HE"><big><b>ג</b> בן נח שנתגייר, ומל וטבל, ואחר כך רצה לחזור מאחרי ה', ולהיות גר תושב בלבד כשהיה מקודם, אין שומעין לו: אלא יהיה כישראל לכל דבר, או ייהרג. ואם היה קטן כשהטבילו אותו בית דין, יכול למחות בשעה שיגדיל, ויהיה גר תושב בלבד; וכיון שלא מיחה בשעתו, שוב אינו ממחה, אלא הרי הוא גר צדק. לפיכך אם בא לקטנה שהטבילוה בית דין, כסף כתובתה, או קנס אונס או מפתה, יהיה הכל תחת יד בית דין, עד שתגדיל ולא תמחה בגירות: שמא תיטול, ותגדיל ותמחה; ונמצאת זו אוכלת בגיותה מעות שאין לה זכות בהן, אלא בדיני ישראל.</big></div></td>
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<td valign="top"><br>'''4''' noahide that curses and hashem , or that served idolatry , or that comes on wife of his friend , or that killing his friend , and converts , exempt . killing jew , or that comes on wife of israel , and converts , required ; and they kill him on jew , and is decapitated him on wife of israel that master of , that behold have changed the laws concerning him .</td>
<td align="right" valign="top"><div dir="rtl" lang="HE"><big><b>ד</b> בן נח שבירך את השם, או שעבד עבודה זרה, או שבא על אשת חברו, או שהרג חברו, ונתגייר, פטור. הרג בן ישראל, או שבא על אשת ישראל, ונתגייר, חייב; והורגין אותו על בן ישראל, וחונקין אותו על אשת ישראל שבעל, שהרי נשתנה דינו.
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<td valign="top"><br>'''5''' already we have explained that all deaths of noahides in sword , except wife of israel, betrothed maiden , he is stoned , and if another mistress that entered to canopy beforehand that consummated , he is strangled .</td>
<td align="right" valign="top"><div dir="rtl" lang="HE"><big><b>ה</b> כבר ביארנו שכל מיתת בני נח בסיף, אלא אם כן בעל אשת ישראל נערה מאורסה, ייסקל, ואם בעלה אחר שנכנסה לחופה קודם שתיבעל, ייחנק.</big></div></td>
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<td valign="top"><br>'''6''' according to kaballah , that noahides are forbbiden in cross-breeding of animal , and in grafting of tree only ; and naught are killed on account of them . and non-jew that struck israel , even suffering in him , although that he required death , doesn't killed .</td>
<td align="right" valign="top"><div dir="rtl" lang="HE"><big><b>ו</b> מפי הקבלה, שבני נח אסורין בהרבעת בהמה, ובהרכבת אילן בלבד; ואין נהרגין עליהן. וגוי שהכה ישראל, אפילו חבל בו, אף על פי שהוא חייב מיתה, אינו נהרג.</big></div></td>
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<td valign="top"><br>'''7''' the circumcision , was commanded in it avraham and his seed only , that as it is said " ye and your seed after you , to their generations " ( genesis 17:9 ). go out his seed of ishmael , that as it is said " because in yitzkhaq , will be called to you seed " ( genesis 21:12 ). and go out esav , that behold yitzkhaq said to ya'aqov " and he will give to you and blessing of avraham , to you and to your seed " ( genesis 28:4 ), from the principle that he by himself his seed of avraham the hold in his faith and his ways the straight , and they the obligated ones in circumcision . </td>
<td align="right" valign="top"><div dir="rtl" lang="HE"><big><b>ז</b> המילה, נצטווה בה אברהם וזרעו בלבד, שנאמר "אתה וזרעך אחריך, לדורותם" (בראשית יז,ט). יצא זרעו של ישמעאל, שנאמר "כי ביצחק, ייקרא לך זרע" (בראשית כא,יב). ויצא עשיו, שהרי יצחק אמר ליעקוב "וייתן לך את ברכת אברהם, לך ולזרעך" (בראשית כח,ד), מכלל שהוא לבדו זרעו של אברהם המחזיק בדתו ודרכו הישרה, והם המחוייבין במילה.
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<td valign="top"><br>'''8''' they say sages that children of qeturah , that they his seed of avraham that they came another ishmael and yitzkhaq , are obligated in circumcision . and since and they have been mixed today children of ishmael in children of qeturah , they are obligated all in circumcision in eighth ; and naught are killed about her .</td>
<td align="right" valign="top"><div dir="rtl" lang="HE"><big><b>ח</b> אמרו חכמים שבני קטורה, שהם זרעו של אברהם שבאו אחר ישמעאל ויצחק, חייבין במילה. והואיל ונתערבו היום בני ישמעאל בבני קטורה, יתחייבו הכל במילה בשמיני; ואין נהרגין עליה.</big></div></td>
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<td valign="top"><br>'''9''' non-jew that business in torah , required death ; not he shall busy himself except in their seven commandments only . and also non-jew that sabbath , even direction from the days of the secular , if he did him for himself aslike sabbath , required death ; and necessary naught say if he did festival for himself . like to to him of matter : naught allowing them to innovate custom , and do commandments to themselves from their intelligence , except or let there be full convert and he will receive all the commandments , or stand in his statutes and not add and not detract . and if business in torah , or sabbath , or innovated matter , beat him and they are punished him , and inform him that he required death on this ; but doesn't killed . </td>
<td align="right" valign="top"><div dir="rtl" lang="HE"><big><b>ט</b> גוי שעסק בתורה, חייב מיתה; לא יעסוק אלא בשבע מצוות שלהן בלבד. וכן גוי ששבת, אפילו ביום מימות החול, אם עשה אותו לעצמו כמו שבת, חייב מיתה; ואין צריך לומר אם עשה מועד לעצמו. כללו של דבר: אין מניחין אותן לחדש דת, ולעשות מצוות לעצמן מדעתן, אלא או יהיה גר צדק ויקבל כל המצוות, או יעמוד בתורתו ולא יוסיף ולא יגרע. ואם עסק בתורה, או שבת, או חידש דבר, מכין אותו ועונשין אותו, ומודיעין אותו שהוא חייב מיתה על זה; אבל אינו נהרג.</big></div></td>
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<td valign="top"><br>'''10''' noahide that wants do command from rest commandments the torah , amphoral to receive reward , naught prevent him do her like required . and if he brings ascend , from receive from him . given charity , from receive from him ; and it appears me that given her to poor of israel , since and he sustained from israel , and command on to support him . but pronounced that given charity , from receive from him , and given her to poor of nations . </td>
<td align="right" valign="top"><div dir="rtl" lang="HE"><big><b>י</b> בן נח שרצה לעשות מצוה משאר מצוות התורה, כדי לקבל שכר, אין מונעין אותו לעשות אותה כהלכתה. ואם הביא עולה, מקבלין ממנו. נתן צדקה, מקבלין ממנו; וייראה לי שנותנין אותה לעניי ישראל, הואיל והוא ניזון מישראל, ומצוה עליהם להחיותו. אבל הגוי שנתן צדקה, מקבלין ממנו, ונותנין אותה לעניי גויים.</big></div></td>
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<td valign="top"><br>'''11''' are obligated court of law of israel , to place judges to if only the converts the residents , to judge to them according to judgements if only , amphoral that not decadent the world . if saw court of law that they will set up their judges of them , setting up ; and if saw that they will set up to them from israel , they will set up . </td><td align="right" valign="top"><div dir="rtl" lang="HE"><big><b>יא</b> חייבין בית דין של ישראל, להעמיד שופטים לאלו [[הגרים התושבים]], לדון להן על פי משפטים אלו, כדי שלא יישחת העולם. אם ראו בית דין שיעמידו שופטיהם מהן, מעמידין; ואם ראו שיעמידו להן מישראל, יעמידו.</big></div></td>
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<td valign="top"><br>'''12''' two of nations that they came to your presence to judge in laws of israel , and they want both of them , judge to them judgement torah . the one desire , and the one doesn't desire , naught compelled him to judge except in their laws . there was israel and non-jew , if there is privilege to israel in their laws , judge to him in their laws and they say to him , so your laws ; and if there is privilege to israel in our law , judge to him judgement torah and they say to him , so our law . and it appears me that naught do thus to ''Ger Toshav'', except always judge to him in their laws . and also it appears me that customary nation converts of resident by way of country , and philanthropy like israel , that behold we commanded to support him , that as it is said " to proselyte that in your gates give it to them and eat it " ( deuteronomy 14:21). and this that they say sages , naught compelling to them peace , in nations , not in ''Ger Toshav''. even the nations , command us sages to visit their sick , and to bury their dead with dead of israel , and to support poor of at all poor of israel , because ways of peace : behold as it is said " benefit Hashem to all ; and merciful , on all actions " ( psalms 145, 9 ), and as it is said " its ways , amenity ; and all its paths , peace " ( proverbs 3 , 17 ). </td>
<td align="right" valign="top"><div dir="rtl" lang="HE"><big><b>יב</b> שני גויים שבאו לפניך לדון בדיני ישראל, ורצו שניהן, דנים להם דין תורה. האחד רוצה, והאחד אינו רוצה, אין כופין אותו לדון אלא בדיניהן. היה ישראל וגוי, אם יש זכות לישראל בדיניהן, דנים לו בדיניהם ואומרים לו, כך דיניכם; ואם יש זכות לישראל בדינינו, דנין לו דין תורה ואומרים לו, כך דינינו. וייראה לי שאין עושין כן לגר תושב, אלא לעולם דנים לו בדיניהם. וכן ייראה לי שנוהגין עם גרי תושב בדרך ארץ, וגמילות חסדים כישראל, שהרי אנו מצווין להחיותו, שנאמר "לגר אשר בשעריך תיתננה ואכלה" (דברים יד,כא). וזה שאמרו חכמים, אין כופלין להן שלום, בגויים, לא בגר תושב. אפילו הגויים, ציוו חכמים לבקר חוליהם, ולקבור מתיהם עם מתי ישראל, ולפרנס ענייהם בכלל עניי ישראל, מפני דרכי שלום: הרי נאמר "טוב ה', לכל; ורחמיו, על כל מעשיו" (תהילים קמה,ט), ונאמר "דרכיה, דרכי נועם; וכל נתיבותיה, שלום" (משלי ג,יז).</big></div></td>
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