A simple reading of the rules of [[Maimonides]]' would indicate that Jews or a Jewish court are obligated in (at the minimum) coercing Noachides to observe their laws. Such is not the only way, however, to interpret Maimonides' statements.

''Maharatz Chayut'' in his responsa<ref>Maharatz Chayut, Responsa 2</ref> seems to adopt a formulation of Maimonides ruling that makes this law a mere historical recounting of facts. He states <ref>quoting Concerning the ~~Rashbash, Rabbi Shlomo Ben Shimon Duran, Rashbash 543</ref> there is no obligation for any specific Jew, in any circumstance to compel observance by a Noachide. Rather~~ Maimonides ~~is merely explaining the jurisprudential basis for the~~ apparent obligation of ~~Noachides to their seven commandments – absent Moses' re-commandment at Sinai, only~~ Jews ~~would have been obligated in Noachide law. The most that one could claim according~~ to ~~''Maharatz Chayut'' is that perhaps Moses himself was obligated to compel~~ seek (or force) observance of ~~the~~ Noachide ~~laws; Jews currently are not – apparently neither in the context of a ''[[beit din]]'' nor in the context of any specific individual~~Laws by Gentiles, see Rabbi Michael J. ''Maharatz Chayut'' would then limit Maimonides' rule obligating Jews to establish courts and appoint judges to those Noachides who formally accept the obligations of a ger toshav (resident alien) and who live Broyde in ~~the Jewish community and who are dependent on it for law and order~~ his "~~lest the world be destroyed".<ref>Maimonides Malachim 10:11</ref> Certainly in the diaspora there are few such communities~~ The Obligation of ~~Noachides; although if there were, and they could not see fit~~ Jews to ~~enforce the law themselves, a Jew should guide them.~~ ~~Similar claims that Maimonides' rules do not create a practical legal obligation can be found in ''Aruch Hashulchan'',<ref>YD 267:12-13</ref> the writings~~ Seek Observance of ~~Rabbi Yehuda Gershuni,<ref>Rabbi Yehuda Gershuni (Mishpatai Melucha 2d ed. pages 232-234)</ref> Rabbi Shaul Yisrali <ref>Amud Yemini 12:~~Noachide[1] Laws by Gentiles:~~12.</ref> and Rabbi Menachem Mendel Kasher,<ref>Torah Shelama 17:220</ref>~~ A Theoretical Review" where the ~~author of Torah Shelama, all of whom assert~~ conclusion is that ~~the opinion of Maimonides itself~~ such a view is ~~to be understood as limited to yemot hamashe'ach (or perhaps less ideally, full~~ not supported by Jewish ~~law in Israel)~~Law.<ref>''[http://www.jlaw.com/Articles/noach2.html The Obligation of Jews to Seek Observance of Noahide Laws by Gentiles]'' by Rabbi [[Michael Broyde]]~~</ref>~~ 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>

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<td valign="top" width="50%">'''10''' ''[[Moshe Rabbenu]]'' gave the Torah and the commandments 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 hand of Heaven, under certain conditions.</ref>, as it is written: "an inheritance of the congregation of Jacob" (Deuteronomy 33:4). Anyone who wants to may convert from the other nations, as it is written "you are as the convert" (Numbers 15:15). Anyone who does not wish to is not compelled to accept the Torah and commandments. Instead ''Moshe Rabbenu'' commanded, at the word of the Almighty, to compel all those who come into the 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 [to 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 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 Torah 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 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. Other texts read "this person is like the other nations". In either case, 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.</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. וכל המקבל עליו למול, ועברו עליו שנים עשר חודש ולא מל, הרי זה כמין שבאומות.</big></div></td>

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