Lubavitcher Rebbe, Mh”m Likkutei Sichos 26:134

...The Rogotchover says, that according to the shita (opinion) of the Rambam there are two categories:

A) A Ger Toshav, who is specifically someone who has accepted before a Beis Din (in the presence of three 'chaverim'). B) A Ben Noach who has not formally accepted the Seven Mitvoths before a Beis Din, or during this time while the Jubilee year is not applicable (and consequently "we do not accept a Ger Toshav") yet he fulfills the Seven Mitzvoths - and also with regards to him, "we have been commanded to enliven him".

And since it is the case that a Bnai Noach who is not a Ger Toshav; is also someone whom we have also been "commanded to enliven him" - therefore we must say, that this what the Rambam had written "that Moshe Rabbeinu was commanded...to compel...to accept the Seven Mitvoths of the Bnai Noach and anyone who does not accept shall be killed*(see note)", he means by this (specifically) not only "an acceptance before three 'chaverim'" (in the Beis Din) in order to become a Ger Toshav, but - rather even) a mere acceptance to fulfill the Seven Mitvoths of (the laws of the Bnai Noach, 'stam' (without making a formal acceptance). This means that the law "to compel all of the inhabitants of the World etc." is not connected (i.e is not restricted nor limited to being associated specifically) with the laws of a Ger Toshav. ...

The Rogotchover Gaon, who himself was one of the teachers of the Rebbe, in his (the Rebbe's) earlier years, teaches that according to the opinion of the Rambam, there are two categories of non-Jews who observe the Torah's Universal Laws - also known as the Sheva (7) Mitvoths of the Bnai Noach. The first category is called a Ger Toshav (or a Resident Alien). During the times of the Beis HaMikdash in Jerusalem, when the Jubilee years were in effect (according to the halacha the Jubilee years cycle and its laws are only observed by the Nation of Israel when the majority of her inhabitants are upon her (i.e.the majority (or all?) of the Jews are in the Land of Israel, and the holy Temple is standing). At that time, a non-Jew who wishes to dwell in the land of Israel, yet without converting to become a Jew, would have to accept upon himself before a Beis Din (a Jewish Court, consisting of three Torah scholars known as chaverim) to formally abide by the Seven Noachide Laws and thus he would halachically assume the status known as a Ger Toshav - a Resident Alien in the land of Israel.

Throughout the duration of the Exile (while the Holy Temple is not standing and thus the Jubilee is not in effect) a non Jew may not formally halachically (in accordance with Torah Law) become a Ger Toshav, however he may become a Ben Noach by personally accepting upon him/herself the obligation to fulfill the Torah Seven Universal Laws, known as the Mitvoths of the Bnai Noach. One who does so according to the Rambam, is called one of the Chassidei Umos HaOlam (the Chassidim from the Nations of the the World) and he has a portion in the World to Come (i.e. the perfected life of Heaven on Earth after the time of the resurrection).

***It is also probably worth noting so that there should not be any superficial misunderstanding that when the Rambam says that a non-Jew who does not accept the Seven Mitvoths shall be "killed", this does not mean that there is any Mitvah for Jews to seek to kill non-Jews G-d forbid (in our times), just as there is no Mitvah for a Jew to kill a fellow Jew who has desecrated the holy Shabbos Sabbath, ch'v. At the same time we should realize that when the Torah informs us that certain violations of the halacha are in some sense warranting of the 'death penalty', this is primarily to inform us of the severity of these matters and that atleast spritually how devastating the effects of these transgressions may be.

In this excerpt from the Lubavitcher Rebbe's Likutei Sichos, volume 26 - the Rebbe Shlita, is pointing out that in the Rambam's codification of Torah Law, (aka the Mishnah Torah) that his reference to the Jewish Torah obligation 'to compel all inhabitants of the Earth to accept the Mitzvoths that were commanded to the Bnai Noach', is not restricted for one who enters the halachic status of Ger Toshav (Resident Convert*(see note below)) i.e. one who formally accepts to observe the Noachide Laws in the presence of a Beis Din (Torah court) in order that he should be halachically permitted to reside in the Land of Israel, even without fully converting to him/herself become a full Jew (Ger Tzedeck, righteous convert).

...And according to this, the order of the language of the Rambam will become sweetened in the above halacha, and these are his words: “Moshe Rabbeinu was commanded by the mouth of the Almighty to compel all inhabitants of the World to accept the Mitzvoths that were commanded to the Bnai Noach and anyone who does not accept is to be killed(*see note from Excerpt 2a). One who accepts them is called a Resident Convert (Ger Toshav) in every place and this acceptance must be performed in the presence of three chaverim(Torah Scholars constituting a Beis Din (i.e. a Jewish Court))”.

From the fact that the Rambam writes ‘to compel etc. to accept the Mitzvoths that were commanded” and he does not finish off right away to say (“to accept the Mitzvoths that they were commanded) so that they should be like Gerim Toshavim (Residential Converts) or similar (such as is the case with regards to his usage of this term elsewhere[1]) – this implies, that the matter of “and one who accepts them is called a Resident Convert” is a matter in unto itself, and it is not any explanation (or precondition) “to compel all of the inhabitants of the World to accept the Mitzvoths that were commanded to the descendents of (Bnai) Noach.” And it is (therefore simply understood) that the commandment “to compel all of the inhabitants of the World to accept the Mitzvoths that were commanded to the Bnai Noach” is for the sake of their acceptance of the Mitzvoths in which they were commanded, and not (neccesarily) in order that they should become a “Ger Toshav”[2]. ...

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[1] In the Laws of circumcision there regarding a Servant. Although he had written in (the Laws of) Prohibited Relationships, there chapter 7 “and why is his name called Toshav (Resident) – since it is permissible for us to settle him among us in the Land of Israel”, behold his name was set as a Ger Toshav, and this is the term that the Rambam uses to refer to him in every place, and such as is also the case here (in the Laws of Kings) “and one who accepts them is referred to as a Ger Toshav in every place. And see the Ravad and the Kessef Mishna on the Laws of Idolotry there.

[2] And as is also evident from the fact that with regards to the commandment to compel, says the Rambam “to accept the Mitvoths in which they were commanded” – to “accept” stam/simply, and not to accept in the presence of three chaverim.

*Note: There are basically two types of 'converts' spoken of in the halacha. One is the full convert to Judasism known as the Ger Tzedeck (Righteous Convert) who in effect becomes a full fledged Jew, and member of the Nation of Israel. The second is a Ger Toshav (Resident Convert) who formally accepts in the presence of a Beis Din to observe the Noachide Laws, and thus he gains the halachic right to dwell in the Land of Israel - (during the time when the Jubilee is in effect (i.e. in Temple times)) even as a non-Jew. (The main thrust of this excerpted translation seems to be that the Jewish obligation 'to complel all of the inhabitants of the World to accept the Noachide Laws etc." is not limited to the time when the Jubilee year is in practice (i.e. to Temple times) but rather as the Rebbe Melech HaMoshiach points out here, according to the precise language used by the Rambam, we are able to understand that this is infact a separate Torah obligation, applicable independently of the status of Ger Toshav as well.

This is the conclusion of this excerpt. The bottom line seems to be that there is no halachic status (Torah legal status) of a Ger Toshav (Resident Convert) during the time when the Yovel/Jubilee year is not in effect - yet the Seven Noachide Laws are still applicable to a non-Jew during this time - and one who accepts them is to halachically be considered to be "like" a Ger Toshav with respect to several halachic considerations (including the halachic right to reside in the Holy Land of Israel). The Mitvah of 'capital punishment' is not applicable at this time according to the Torah, not for Jews nor for Bnai Noach.

...[And like is also implied in the Kessef Mishna[6]: with regards to a slave who has not been circumsized, says the Rambam[7] "it is permissible to maintain him, but on the condition that he is to accept upon himself the Seven Noachide Laws... but if he did not accept upon himself the Seven Noachide Laws, then he should be killed immediately" (and the reason for this is[7] in relation to that which "Moshe Rabbeinu has been commanded etc. to compel all of the inhabitants of the World etc. and anyone who will not accept shall be killed"). The Raavad comments on this "we are not currently to kill any Man" - says about this the Kessef Mishna: "He (the Raavad) here is not contraditing the words of Our teacher (i.e. the Rambam)... and the fact that our hand is not strong due to our sins, is not a justification for us to leave out the writing of this law".

And from this it is understood that the law that "Moshe Rabbeinu etc. to compel etc. to accept the Mitvoths etc. and anyone who does not accept shall be killed" is an obligation which is in effect also[8] at this time[8*], when the Jubilee year is not in practice[9], and also when "our hand is not strong[10]". Which is not so with regards to (the halachic status of) Ger Toshav - the Rambam[11] poskens (rules halachically) that "we do not accept a Ger Toshav aside from the time when the Yovel/Jubilee year is in effect[12].

6. Laws of Circumsision there.

7. As is written in the Kessef Mishna there.

8. And the Raavad as well does not argue, except on the law of "he shall be killed immediately" [as the Raavad holds that at this time, when we do not have a Sanhedrin, we are not able to administer capital punishment (not to Jews) nor to Bnai Noach, as is explained in Tzafnas Paaneach (by the Rogotchover Gaon) in hilchos Mila (the laws of circumsition) there] but he does not contend the law... (and) "since we are at this time... we are not authorized to kill him... it is therefore forbidden to maintain him (in one's possesion)... and he should be sold immediately". See the Shulchan Aruch of the Alter Rebbe (Admor HaZaken) second edition in Hilchos Shabbos in association with section 252 and sec. 304 (p.411a). and see the following foot note.

8*. And to note from the Shulchan Aruch of the Admor HaZaken, second edition there: and that which the Rambam of blessed memory, mentioned (in the Laws of Shabbos there) the laws of a Bnai Noach in relation to a slave or a female slave, this is because - in anycase it is forbidden to maintain them (in our possesion) at all even outside the Land of Israel and at this time according to his shita (method of understanding this topic in Torah) in chapter 1 of the laws of circumsision and in chapter 14 of the laws of prohibited (sexual) relationships.
And to note from the Tzafnat Paaneach on the laws of circumsision there at the beginning: meaning to say that he argues with regards to now in our times etc. and in the laws of forbidden relationships there: However Our Teacher (the Rambam) in the end of chapter 20 of hilchos Shabbos does not imply as such, and so too here he has written the opposite. (In other words there would seem to be an apparent contradiction in how the Rambam holds on this issue in various places of his halachic writings - and perhaps the resolution of the apparent contraditions (according to what is being explained here by the Rebbe, zal zein guzunt (may he be healthy)) is in that he (the Rambam) is that in the one set of instances pointing out the fact that we do not have the formal status of Ger Toshav at this time (while the Jubilee year is not effective) - while in the other set of instances, he is pointing out that the Seven Noachide Laws are still applicable to a non-Jew at this time, and therefore one who accepts them may be treated like a Ger Toshav with regards to several halachic considerations.)

9. And apparently there is to say that this which the Rambam has written in the Laws of Circumcision "and on the condition that he will accept upon himself the yoke of Mitvoths and he will be like a Ger Toshav" - his intention there is not that he will become an actual Ger Toshav (Resident Convert) (for behold we do not accept a Ger Toshav aside from time when the Yovel/Jubilee Year is in effect) rather he is to be "like a Ger Toshav" in this detail that he has accepted upon himself the Seven Mitvoths (and the same thing may be applied to the words of the Rambam in the Laws of Shabbos/the Sabbath there) {However see the Beis Yosef on the Tur Yoreh Deah end of section 267, beginning with the words "And the Rambam" "that it is not permissible to maintain him unless he will be like a Ger Toshav and we do not accept a Ger Toshav at this time, and therefore (Our Teacher) the Tur, mentioned that if he had made a condition etc., since his way is to only write about things that are applicable at all times. And the Beis Yosef also omitted it from his Shulchan Aruch (Code of Jewish Law) there in paragraph 4, and like is explained by the Derisha there.} And so to is implied in the conclusion of his words "and we do not accept a Ger Toshav aside from the time when the Yovel/Jubilee is in effect", as seemingly he should have said "that we do not accept a slave such as this one, aside from the time when the Yover/Jubilee is in effect" like his language in the laws of forbidden relations 14:9. Rather in this he is coming to explain the law as pertaining to a Ger Toshav (and not in relation to such a slave who is merely like a "Ger Toshav"). Which is not so with regards to the laws of forbidden relations there, behold he wrote "rather he shall be a Ger Toshav and it is permitted to maintain him in his service as he is a Ger Toshav" (and it is the case here that he is speaking about an actual Ger Toshav) {and the reason for the variations in the choices of expressions in the Rambam, there is to say that in the laws of the prohibition of relations - he is speaking there in sequence as a continuation of an explanation about the subject of conversion (Gerrus) (and Ger Toshav) - and as will be explained more inside end of section 6 and foot note 25. Which is not so in the laws of circumcision and in the laws of Shabbos. As there he is in the midst of speaking about the obilgations of a Man to his servant etc.

10. And thus is also implied in the Tosephos YomTov on Avos 3:14 in explanation of the saying of Rabbi Akiva in the Mishna there "beloved is Man who is created in the Divine Image" as this was also said with reference to Bnai Noach - and according to what the Rambam writes in the Laws of Kings. See there.

11. The laws of circumsision there. And in the other places as cited in foot note 3.

12. Which is not so according to the opinion of the Raavad (Laws of Idolotry (literally - foreign worship) and the laws of prohibited relations there) with regards to several laws we do accept him. And to note from the Kessef Mishna the laws of Foreign Worship there that according to the opinion of the Rambam "it would seem that we could say that indeed it is so, that if he himself will accept the Seven Noachide Laws then we are not to prevent him from dwelling in the Land (of Israel) and his intent was only to say that the Beis Din do not (formally) accept him." However see the Minchas Chinuch, Mitzvah 94.

B"H

Excerpted translation from the teachings of the Lubavitcher Rebbe - Likkutei Sichos, vol 26, p. 134

6. Laws of Circumsision there.

7. As is written in the Kessef Mishna there.

11. The laws of circumsision there. And in the other places as cited in foot note 3.

B"H

In this excerpt the Rebbe Shlita, zal zein guzunt - will explain that the Seven Mitvoths were originally given to Mankind - however, G-d saw that people were not fulfilling them well, and so He removed them from Mankind and gave them to Israel at Mount Sinai along with the Torah of Israel - and thus the fulfillment of the Mitvoths of the Noachide Laws became primarily a Jewish responsibiltiy when they received the Torah. This is not unlike the halachic responsibiltiy that a parent has for their child or a husband for his wife (in several instances) etc..

...A Ger Toshav is one who has accepted upon himself before a Jewish Beis Din to fulfill the Seven Mitvoths of the Bnai Noach, "and once he accepts them in the Bais Din he is then referred to as one who is commanded and fulfills (Metzuveh v'oseh) and we are thereafter (also) commanded to enliven him... And a Bnai Noach who has not accepted before a Beis Din rather he just fulfills them of his own accord - he is judged in them like one who is not commanded but yet does (aino metzuveh ve'oseh)"[1] (and a Gentile 'stam' (without specification) is (referring to) one who is not careful to fulfill the Seven Mitvoths[2]). ...

[1] The language of the Ritva there.

[2] Thus it appears in the Ritva there. And in the Ramban (Nachmanadies): and a Gentile who is referred to in every place (in the Torah) is a Bnai Noach who does not neccesarily fulfill their Mitvoths and we may assume (at this time) that the majority of them do not fulfill them, therefore etc. And see the Sifri, beginning of parshas Bracha on the verse - HaShem came from Sinai: "rather even the Seven Mitvoths which they had accepted upon them, they were not able to stand in them until they were removed and given to Israel".

So we see here that there is also a divergence of opinion between the Ritva and the Ramban as to whether a stam Genitle (a non-Jew who does not yet fulfill the Noachide Laws) may be referred to as a Bnai Noach or if he should be referred to as a Goi (i.e. Gentile). Accoriding to the Ritva (who is cited by the Rebbe in the upper text - a non-Jew is called a Bnai Noach, only after he begins to observe the Noachide Laws; whereas according to the opinion of the Ramban, who is cited in the footnote - every non-Jew may be referred to as a Bnai Noach - irrespective of their level of observance of the Noachide Laws.

B"H

The Seven Noachide Laws were originally given to Adam (6 Mitvoths) and Noach (Seven Mitvoths) as is explained by the Rambam in his Laws of Kings - however in this excerpt from the Lubavitcher Rebbe's Likkutei Sichos we are being told that the Seven Mitvoths were in fact annulled at Mt Sinai by the giving of the Torah (as a direct commandements from G-d to the Bnai Noach) and then they were renewed as G-d re-gave the Seven Mitvoths to Moshe Rabbein, while commanding him that now the Nation of Israel would be halachically responsible to compel all of the Inhabitants of the World to observe the Seven Noachide Laws, so that they shoud enjoy the blessings of Havaya in a direct and pure manner - and should merit to the life of the World to Come. From that time (i.e. the Giving of the Torah) a Bnai Noach who fulfills the Noachide Laws of his own volition is now like one who is not commanded and does, which is a lower level of relationship with the Creator than one who is commanded and does. (Contrary to conventional ways of thinking - according to Torah it is infact greater to do HaShem's Mitvoths because He has commanded as such, than it is to merely do them of one's own volition). During the times when the Jubilee year is in effect, then a Noachide may formally become a Ger Toshav by accepting the Noachide Laws before a Jewish Beis Din, and thus he once again resumes the status of Metzuveh ve'oseh (one who is commanded (by G-d) and fulfills).

...According to this in comes out apparently, that by Matan Torah (the giving of the Torah on Mount Sinai) was annulled the obligation of the Bnai Noach (to fulfill their Seven Mitvoths) - to fullfill their Mivoths, and like the Gemara[3] (Talmud) says about the verse[4] "He stood and measured the Earth, He saw and released the Nations" - "He saw the Seven Mivoths which the Bnai Noach had accepted upon themselves but did not fulfill them, so He stood up (allegorically speaking) and released them (of their obligation)", and the Gemara concludes there "that is to say that even if they are to fulfill them they would not receive for them a reward... like one who is commanded and does "Metzuveh ve'oseh" but rather merely like one who is not commanded and does" (Aino Metzuveh ve'oseh), "they are no longer commanded to fulfill them"[5].

And so it was by Matan Torah that a new obligation was enacted with regards to the Seven Mitzvoths of the Bnai Noach: the One Above (Abeshter) had said in the Torah that Bnai Noach are obligated in the Seven Mitvoths - and so a new din (halachic law) was enacted, that when a Bnai Noach accepts the Seven Mitvoths in a Jewish Beis Din then he is called "Metzuveh ve'oseh" (one who is commanded and does)[6] in the Seven Mitvoths[7].

And therefore says the Rambam that their acceptance and performance must be "because the Holy One Blessed Be He has commanded in the Torah and has informed us through Moshe Rabbeinu (Moses Our Teacher)"[8] since the (original) obligation which had been before this was annulled[9].

3. Baba Kama 38a. And similarly in Avodah Zarah 2b - brought in the Ramban and the Ritva there.
4. Habakuk 3:6
5. Commentary of Rashi on Avoda Zarah there, p.3a.
6. See the Ramban there: why did they say that He saw the Seven Mitvoths etc. and He stood and released them so that they should not receive for them reward except like one who is not commanded yet fulfills, however one who accepts upon himself before a Jewish Court - Beis Din - is Metzuveh ve'oseh hu (he is (once again) commanded and fulfills.
7. See the halachic responsa of "veShav HaCohen" sec.38 beginning with the words "and according to these laws" (where he connects this with the reason that they are called Chassidei Umos HaOlam (Chassidim of the World's Nations) (The term Chassid implies someone who goes beyond the letter of the law as it applies to him). And in the Sefer Daas Kedoshim (36c etc).
8. In the Ramban and the Ritva it was not mentioned that a Ger Toshav (a Resident Convert) needs to accept (the Noachide Laws) because the Holy One Blessed be He commmanded as such in the Torah and informed us through Moshe Rabbeinu. And perhaps this is included in an automatic manner when they accept the Mitvoths in the Jewish Beis Din, as this itself indicates that they are accepting them with the above mentioned understanding, since in the Jewish Beis Din all of the halachic laws are in full force (including those which were said before Moshe) for the sole reason that they were commanded by the Holy One Blessed Be He (afterwards) in the Torah and we were informed through Moshe Rabbeinu - see the Rambam's commentary on the Mishnaos, Chulin end of chapter 7. And to note from the comments of Mayim Chaiim (on the Pri Chadash) in his comment about the Rambam and his Laws of Kings here, where he explains that this (the Mishna in Chullin) is the source of the Rambam here (regarding the Bnai Noach) "and that he should accept them (with the proper understanding) etc."
9. And to note from Sanhedrin (59a) "Every Mitvah that was said to the Bnai Noach and that was repeated at Sinai was said both to these and to those". And see the commentary of Rashi on Sanhedrin there beginning with the words "To these and to those" and as indicated below*.
* And see the _expression the Rambam there beginning of chapter 9. And see Chemdas Yisroel in the Kuntrus Ner (Candle of) Mitvah on the Laws of Kings there.

"Tracht Gut vet zein gut" think good, it will be good (the Tzemach Tzedeck)

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