The Rebbe's Rambam | Marking the completion of the entire set

Hilchos Melachim | Ch 10

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418

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generations.” This excludes the descendants of Yishmael, as it states: “For specifically descen dants through Yitzchak will be called your seed”; and also excludes Eisav, for Yitzchak said to Yaakov: “And may he give you the blessing of Avraham, to you and to your seed,” the implica tion being that they alone are Avraham’s de scendants who hold to his religion and his proper path, and they alone are obligated in circumcision. The Sages said that the descendants of Keturah, which are the seed of Avraham who came after Yishmael and Yitzchak, are obligated in circum cision. And since the descendants of Yishmael and the descendants of Keturah have intermixed in our times, they are all obligated in circumci sion on the eighth day . However, they are not executed on its account. [93][94] A gentile who occupies himself with Torah

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 93. “A gentile who occupies himself with Torah study is liable to the death penalty” Included in the study of the Seven Noahide Laws is learning the portions of Torah regarding belief in Hashem. Even parts that are not necessary for keeping practical halachah, and are strictly about the Divine reality, can be studied by all. This is also apparent at the conclusion of Sefer Shoftim, where the Rambam writes that in the times of Moshiach, “the sole occupation of the entire world will be to know G-d.” This is a clear indication that the portions in Torah which contain the “Knowledge of Hashem” are not reserved for the Jewish people alone. Indeed, the Talmud tells us in Tractate Sanhedrin: “If a gentile is engaged in Torah study, he is like a Kohen Gadol.” 305 Likkutei Sichos vol. 27 pg. 246

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Pardes Hamelech

94. “A gentile who observes Shabbos, even on one of the weekdays, is liable to the death penalty” In the Talmud, Reish Lakish derives this prohibition from the verse said to Noach after the flood, “day and night, they shall not cease.” 306 Ravina then extends this prohibition to include any other day as well. 307 According to Rashi, Ravina is opposed to a non-Jew ish day of rest altogether. The Rambam here, however, clearly understands Ravina’s teaching very differently. He maintains that gentiles are not allowed to observe a Shabbos-like day, being it is forbidden to “to innovate anything, or to create mitzvos for themselves based on their own reasoning.” This does not mean that a gentile is forbidden to rest. On the surface, Rashi’s approach fits with the overall theme of the verse, to constantly toil whether it may

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