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The Weekly Podcast from the Noahdie Academy A New Live Course for Former Christians Seeking Truth – With Rabbi Oved Abraham Many who leave Christianity find themselves at a spiritual crossroads—longing for truth, yet uncertain how to reconnect with the Hebrew Bible , with God , and with the Jewish People  who have preserved His word for over 3,000 years. If you've been guided by teachers like Rabbi Tovia Singer , uncovered the cracks in traditional Christian theology, and now seek an authentic, Torah-based path—this course was created for you . 📖 A Safe, Respectful Journey Back to the Source Led by Rabbi Oved Abraham —a Torah scholar born in Maryland and now living in Jerusalem—this 12-week live Zoom course will take you on a respectful, honest journey through the Hebrew Scriptures , restoring context, correcting common misconceptions, and showing what the Bible truly says about: The Messiah Salvation  and Divine forgiveness Prophecy  and End-Times The role of the Nations  in G-d’s eternal plan 🕯️ Start Date: Tuesday, June 3, 2025 🕧 Time:  12:15 PM (New York) | 7:15 PM (Israel) 📅 Format:  12 Weekly Live Sessions on Zoom (1 hour) 🔥 Key Questions We’ll Explore: If Jesus isn’t the Messiah, then who is —and when  will he come? Is there salvation without blood sacrifice  or faith in Jesus? What does Isaiah 53 really mean  in its original Hebrew context? Do Jews believe in original sin  and inherited guilt? Why don’t Jews accept the New Testament  as Scripture? What is the destiny of non-Jews  in the eyes of the Torah? These and many other heartfelt questions—often raised by Evangelical Christians  and seekers across the Bible Belt —will be addressed head-on, using classical Jewish sources and taught by rabbis who understand both sides of the conversation. 🎓 Enroll Now and Begin Your Path to Truth Join students from around the world in this life-changing course: This Course is for You If: You’re a former Christian  seeking clarity You love Israel  and want a deeper connection to its people and God You want to walk in Biblical truth —without converting to Judaism You feel the world needs the Torah’s light and guidance  now more than ever Let the Jewish People share the Torah they’ve carried faithfully for generations.Let the Hebrew Bible speak for itself— in its original language, history, and purpose . 🕊️ It’s time to come home to truth. By Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org , the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org 's copyright policy .

By the Noahide Academy of Israel | Featuring Rabbi Oved Abraham Rabbi Oved Abraham “But Noah found favor in the eyes of the LORD.”  – Genesis 6:8 It’s just one verse—but it changed the entire course of human history. In a generation full of violence, corruption, and spiritual darkness, Noah stood out . He wasn’t a prophet. He wasn’t a priest. He wasn’t even Jewish—there were no Jews yet. And yet, Noah found favor  in God’s eyes. Why? Because Noah walked with God  (Genesis 6:9). He lived with righteousness, integrity, and faith— without any organized religion , without conversion, and without intermediaries. And it is this Noah , our ancestor, whom God chose to redeem all of humanity  and begin a new world . 🌍 Why Did God Choose Noah? In his recent video teaching, Rabbi Oved Abraham —a Jewish Rabbi born in Maryland and now teaching at the Noahide Academy of Israel —explores the deep Torah meaning of Noah’s role . He explains that God’s plan for the Nations  did not begin with the Church or with Paul, but with Noah himself . The Torah teaches that: Noah was chosen  because of who he was , not what he believed. He preserved universal morality  when the world abandoned it. God entered into an eternal covenant  with Noah and his descendants— that includes you . That covenant is not about conversion, but about truth, responsibility, and walking with God through the 7 Noahide Laws —commandments that were reaffirmed at Mount Sinai for all humanity. Why This Matters to Former Christians If you’re a former Christian , especially from the Bible Belt  of America—Texas, Tennessee, Georgia, or Florida—and have begun to question what you were taught in church… If you’ve watched Rabbi Tovia Singer  and discovered inconsistencies in the New Testament… If you wonder whether salvation requires blood sacrifice  or faith in Jesus … You are not alone. And more importantly—you’re on the right path . The Torah offers you something Christianity cannot: A direct, personal relationship with the Creator —based not on belief, but on action, on justice, on divine truth. 📚 Go Deeper: New Course with Rabbi Oved Abraham To explore these truths in depth, Rabbi Oved Abraham  is launching a live Zoom course : 🎓 From Christianity to Judaism: Rediscovering the Hebrew Bible and Your Purpose 🗓 Starts Tuesday, June 3, 2025 🕧 12:15 PM EST | 7:15 PM Israel Time 💻 12 Weekly Sessions | Hosted by the Noahide Academy of Israel You’ll explore questions like: Was Jesus really the Messiah—or not? Is salvation through faith alone Biblical? What is the original sin, and do we inherit it? If not Jesus, how can I be righteous before God? 🕯️ Rediscover Your Place in God’s Eternal Plan Noah wasn’t Jewish. Neither were Abraham, Job, or many of the righteous men and women praised in the Bible.And yet—they walked with God. So can you. Join this course. Watch the video. Read the Torah for yourself. And discover that you don’t need to convert to Judaism  to be righteous—you need to return to the truth that was always yours. By Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org , the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org 's copyright policy .

With Rabbi Oved Abraham | Presented by the Noahide Academy of Israel Have you ever asked yourself: "Am I truly on the path to Heaven?" If you’ve been watching Rabbi Tovia Singer’s videos , questioning traditional Christian theology, or searching for the authentic Hebrew roots of the Bible , this message is for you. In his new video, “7 Keys to Get Your Share in Heaven,” Rabbi Oved Abraham , a Jewish Rabbi born in Maryland and now based in Jerusalem, opens the door to ancient truths from the Torah that have been hidden from much of the world for centuries. 🔑 What Are the 7 Keys? These 7 keys are not man-made doctrines, but Divine principles from the Torah itself —known in Jewish tradition as the 7 Noahide Laws , given by G-d to all mankind through Moses at Mount Sinai. These laws are universal commandments  that allow every non-Jew —whether Christian, spiritual seeker, or simply someone searching for truth—to earn a place in the World to Come. 📖 Why It Matters for Former Christians If you're an evangelical Christian from Texas, Georgia, Florida, or anywhere in the Bible Belt , you’ve likely felt a deep love for Israel, the Bible, and G-d’s Word. But maybe you've started to question: Is Jesus really the Messiah prophesied in the Hebrew Bible? What is the original path G-d intended for the nations? Must I convert to Judaism to walk in truth? The answer is freeing: You don’t need to convert to Judaism to live a life aligned with G-d’s will. You need to follow the original covenant  for the Nations: the Noahide Code . 🎓 Take the Next Step: Study with Rabbi Oved Abraham If this video speaks to your soul, then we invite you to go deeper . Rabbi Abraham now teaches a live online course  at the Noahide Academy of Israel  titled: 🕎 “From Christianity to Torah: Discovering the Jewish Roots of the Bible” ✅ Learn the truth about: The Trinity vs. Jewish Monotheism The virgin birth and original Hebrew context The real meaning of the Messiah Salvation through righteous living—not blood sacrifice How to live as a righteous Gentile today 👉 🖱 Enroll now and start your journey back to the original, unbroken truth of the Bible 🌍 You’re Not Alone Thousands of Christians are waking up around the world—especially across the American South, Midwest, and Bible Belt —to the realization that what they’ve been taught doesn’t align with the original Hebrew Scriptures . Like you, they’ve discovered Rabbi Tovia Singer, and now they’re ready to go further. This course is your next step. 🕯️ Heaven is Not a Mystery G-d has not made it hard to enter the World to Come. In fact, He laid out the path clearly for all humanity through the 7 Noahide Laws . Let Rabbi Abraham walk you through them—one key at a time. 📚 Join the live course and study Torah with Jewish experts 👉  By Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org , the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org 's copyright policy .

The Weekly Noahide Academy Podcasts The Noahide Academy of Israel is proud to welcome Rabbi Oved Abraham , a passionate and experienced teacher, to its team. Originally from Maryland, USA , Rabbi Oved brings with him not only deep Torah scholarship but also a personal understanding of the journey many former Christians from America  are taking today. Having grown up in the heartland of America, Rabbi Abraham experienced firsthand the cultural and spiritual environment that many of today's seekers are coming from. His journey led him from the churches of Texas to the streets of Jerusalem, where he immersed himself in authentic Torah study and Jewish tradition . Now, living in Israel, Rabbi Abraham has dedicated his life to helping others make that same journey of discovery and clarity. Helping Former Christians Navigate Scripture After Leaving Christianity In today's digital world, many individuals, especially in the United States, are finding their way out of Christianity after encountering the powerful teachings of Rabbi Tovia Singer  and other Jewish voices. However, leaving the church often leaves them spiritually lost and with many questions: What is the real meaning of the Hebrew Bible? How do I connect to God now? What is my place in the story of the Jewish people and humanity? Rabbi Oved Abraham understands these struggles deeply. His new mission with the Noahide Academy of Israel is to provide a safe, respectful, and Torah-true bridge for these seekers . Through his clear teaching style, compassion, and personal journey, he is uniquely positioned to help former Christians unpack their beliefs, understand the Jewish roots of Christianity , and rediscover the Hebrew Bible from its original, undistorted Jewish perspective . Launching a New Live Course: 'From Christianity to Judaism' To mark this new collaboration, Rabbi Oved Abraham will be teaching the new live Zoom course at the Noahide Academy of Israel: From Christianity to Judaism: Understanding the Hebrew Bible After Christianity This 12-week journey is tailored specifically for former Christians who have discovered the truth through Rabbi Tovia Singer's teachings and are seeking to continue their path toward authentic connection with God, the Torah, and the Jewish people. The course will also introduce students to the universal story of Noah and the Seven Laws of Noah given by God to all humanity  — a foundational path for all righteous non-Jews seeking to walk in alignment with the Creator's will. Details of the Course: 🗓 Starts: Tuesday, June 3, 2025 🕛 Time: 12:15 PM New York Time 💻 Format: Live Zoom (12 weeks) A Message of Hope and Clarity Rabbi Abraham shares: "I know how overwhelming it can feel when you leave Christianity. Many feel lost in translation, especially when trying to understand the Hebrew Bible without the filters of replacement theology. My mission is to offer them a safe path toward clarity, truth, and connection with the God of Israel — through the teachings of the Torah and the guidance of the Noahide path."   By Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org , the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org 's copyright policy .

By Jane Andrews, Malasya Excerpt from Rabbi Moshe Perets – Live Meeting on Pesach for Noahides (2025/5785) When we talk about Pesach, one word springs to mind – FREEDOM! We all want to be free. What does it mean to be free? HaShem freed the Israelites from slavery in Egypt and brought them to a land that He promised to the Patriachs; Avraham, Yitzhak and Yaakov. HaShem led the children of Israel through the wilderness to receive the Torah at Har Sinai.  Every year on the 15th of Nissan, Jews commemorate this phenomenal event with the festival of Pesach.  So, as Noahides, what can we take from Pesach? There are basically four levels of freedom corresponding to the four realms viz. minerals, vegetation, animals and humans. We are composed of these four realms and we can achieve freedom by moving up from physicality, to creation, to formation and finally to the world of emanation. The realm of minerals or the inanimate is silent. It comprises water and stones. For the stone, freedom entails letting the stone be a stone. Do not attempt to break it, just let it be itself. We see streams of water flowing from their wellsprings and moving in a gravitational direction towards a body of water like a lake or sea or even an ocean. That is freedom for the inanimate world. For the world of vegetation or plants, freedom means surviving and maintaining growth through a steady supply of sun, water and earth or soil. Vegetation grows but it is not mobile unlike the third realm of animals. If we try to give sun, water and soil to a cow and tie it to a tree, it will be most unhappy because it cannot move. Animals find freedom in their mobility and fulfill themselves through movement. Likewise, if we give sun, water, soil and movement to the fourth realm which is human beings, it would never be enough. Although human beings are provided with food and shelter, and be allowed to move freely, they would still feel stifled. Human beings would not feel free. Why? Because, HaShem created us to speak . We find expression in our purpose when we speak or communicate, without which, we would not be free. The sages teach that there is no free man apart from he who studies Torah. Man needs to be connected to HaShem; that is, by having a relationship with our Creator in order to fulfill our purpose. That is what constitutes a truly free person. No amount of worldly physical treasures like a big house, a fancy car, elaborate food etc can ever hope to bring true fulfilment to us. The only fulfilment that we can have is to establish a relationship with our Creator, HaKadosh Baruchu. It is a decision that each of us will have to make. Do I want a relationship with HaShem for 5 minutes? A day? A lifetime? For those with families, what do you talk about with your children at home? You have a choice to impart to them the values and truths of Torah or otherwise. How can we keep the Seven Noahide commandments and all their details if we do not know what they are, much less teach them to our children? We can only hope to find true freedom when we study the Torah. And that can be achieved through learning from kosher rabbis and teachers. A good place to start is the Noahide Academy of Israel which has a wealth of resources. Let us learn and share the truths of Torah in our respective spheres of influence and make this world a dwelling place for HaShem. May the knowledge of HaShem fill the earth as water covers the sea bed. So, stay connected to HaShem! By Jane Andrews Reviewed and edited by Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org , the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org 's copyright policy .

The Soul of the 7 Commandments E ach of the seven Noahide laws possesses an inner dimension. These are the seven principles of faith and Divine service to which we shall now turn our attention. T o begin with, we must take note of a general tenet. The  tikun , or "rectification," of the world is dependent upon how the non-Jew relates to the Jew. A non-Jew cannot be a righteous gentile if in his heart he feels no affinity for God's People, multitudes of good deeds and fine character traits notwithstanding. If a non-Jew hates Jews to the extent that he is sworn to destroy them, the Torah considers him part of the nation of  Amalek , the archenemy of Israel, whom the Jewish People are commanded to annihilate. W hen a person possesses a sense of affinity towards Jews, he merits inspiration from the source of the soul of Israel. He becomes motivated to be a good person in all relations with his fellow man, and to devote his life to the service of God. The rectification of the non-Jewish world in general depends upon the inspiration and insight it receives from the Jewish People in its role as "a nation of priests." O ne can always extract a "spark" of good from evil. For example, the major non-Jewish religion of Western culture believes in an individual Jew, and worships him as God. This is certainly a great transgression of the fourth Noahide commandment. Nonetheless, within this evil context we can perceive an element of good. The true rectification of the non-Jewish world will come when it recognizes the Divinely ordained purpose of  every  Jew–to enlighten the world and bring about universal peace and prosperity. The non-Jew will then be drawn, in love, to the Jew. With an existential feeling of  shiflut  ("lowliness") with regard to the Jewish People (who in their own consciousness represent the epitome of lowliness before God and man) the world will acknowledge the yoke of the kingdom of heaven as expounded in the Torah. It will then merit true insight. T he following discussion of the seven spiritual principles of faith and Divine service for the non-Jew will shed light on his dependence on the soul of the Jew for rectification. The initial function of each principle is to elevate the consciousness of the non-Jew to a higher level. Together with the elevation of his consciousness comes a greater ability to express free will. E ach of the seven emotive powers of the soul enumerated above–lovingkindness, might, beauty, victory, splendor, foundation, and kingdom–itself possesses an inner dimension. They are (respectively): love, fear, mercy, trust, sincerity, truth, and humility. We will now see how each of these relates to a state of consciousness, a principle of faith and Divine service. The Seven Noahide Commandments correspond to the seven emotive powers of the soul. These, in turn, correspond to the seven major parts of the body. Sefirah Commandment Body part chesed " loving kindness" prohibition against adultery right arm gevurah "might" prohibition againstmurder left arm tiferet "beauty" prohibition against theft torso netzach "victory," "eternity" prohibition against idol worship right leg hod "splendor," "acknowledgment," "thanksgiving" prohibition against blasphemy left leg yesod "foundation" prohibition against eating flesh torn from a live animal or drinking its blood organ of procreation malchut "kingdom" establishing a legal system mouth T hat adultery is a perversion of love and murder is a perversion of might is obvious. Theft is a perversion of beauty, since beauty is the trait that enables one to relate to another with concern and consideration. T rue faith in one G-d represents man's ultimate victory over evil (whose only real power is its ability to misdirect one's faith), and the gateway to eternity. The perversion of faith is idol worship. Blasphemy, the "partner" of idol worship, is a perversion of the soul's acknowledgment and expression of thanks to G-d. W hile the first five and the last one of the Noahide commandments were given to Adam at the outset of creation, the sixth was first given to Noah after the Flood. The Torah refers to Noah as the  tzadik  ("righteous one"), the "foundation" ( yesod ) of his generation. The first 10 generations of mankind had been instructed by G-d to be vegetarian. After the Flood, G-d permitted Noah and his descendants to eat animal flesh in general, but forbade them to eat limbs amputated from a living animal, or to drink blood from a living animal. T he seventh Noahide commandment is explicitly formulated in a positive frame. It is the commandment to establish a legal system in order to judge those who transgress the previous six commandments, and in this way to regulate and rectify society. This commandment corresponds to the power   of  malchut  ("kingdom"), for law is the foundation of any kingdom. As our sages say, "the law of the kingdom is the law to be obeyed."  Malchut  receives input from the other powers of the soul, as it is said: "All the rivers [the six powers] flow into the sea [ malchut ]." In the body of man,  malchut  corresponds to the mouth, whose function is to direct and control society. W hen these seven commandments are arranged in the  sefirotic  structure and they are not observed we get the dramatic results of:   Gevurah- "Might" Murder Chesed "Loving kindness"Adultery Tiferet "Beauty"Theft Hod "Eternity"Blasphemy Netzach "Victory"Idol worship Yesod "Foundation"Eating amputated limbs from a live animal Malchut "Kingdom" Establish a ilegal system Composed by Rabbi Ytshak Ginsburg Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org , the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org 's copyright policy .

By Angelique Sijbolts The 2nd letter of the Aleph-Beis is the Bet It has the sound of b when you see a dagesh - a dot - in de middle of the letter. It has the sound of v without the dagesh. There are two dots under the bet. These are called tseree and represent an ee sound. ֵ We saw this letter in the previous blog in the letter Peh. The mouth that can bless, and the mouth that can curse. A mouth that can speak good or bad. The Bet represents duality and therefore has the gematria value of two. The name Bet is related to the word Beit - בַּיִת which means house . The second letter of the word is the yud - י Under the yud you can see a small dot. ִ That dot is called the chireq and represents an i - sound. The third letter is the tav and has a t - sound. That is one of the reasons why the Torah begins with the Bet בְּרֵאשִׁ֖ית -to show that G-d's greatest blessing to us is that He created - a world - a house - for us to live in. The letter bet consists of three stripes, a roof, a wall and a floor. He blessed us with a roof. Because of this we do not know what is above our world. With a right wall. Because of this we do not know what was before our world. A solid floor. So that we cannot fall from this world, have a solid foundation. The left side of our house is open, the future is in our hands. We make our house a safe house, with a fourth wall for our safety, when we bless G-d forever. Psalm 89:53 says: Blessed is G-d forever, amen and amen. And this we must do with all our hearts Meaning with or evil and good inclination. We see this in the Hebrew word for heart : לֵבָב אוֹדֶ֣ה יי בְּכׇל־* לִבִּ֑ י אֲ֝סַפְּרָ֗ה כׇּל־נִפְלְאוֹתֶֽיךָ I will praise You, L-RD, with all my heart; Tehilim - Psalms 9:2 We bless G-d by reading Torah (stripe 1) by praying (stripe 2) and by charity (stripe 3). When we learn Torah - the commandments, the 7 Noahide laws - we have a part in the world to come. In this we also see the 2: we live in this world and in the world to come. We are now familiar with the: ב א ל פ (ף) and with the: ִ ּ ֶ ָ ַ and can now read the following words, among others: Ester 2:7 וַיְהִ֨י אֹמֵ֜ן אֶת־הֲדַסָּ֗ה הִ֤יא אֶסְתֵּר֙ בַּת־דֹּד֔וֹ כִּ֛י אֵ֥ין לָ֖הּ אָ֣ב וָאֵ֑ם "He was foster father to Hadassah—that is, Esther—his uncle’s daughter, for she had neither father nor mother." Exodus 10:1 וַיֹּ֤אמֶר יי אֶל־מֹשֶׁ֔ה בֹּ֖א אֶל־פַּרְעֹ֑ה "Then G-d said to Moses, “ Go to Pharaoh". Above the aleph you can see a small dot. This is called the cholem and represents an o sound. ֹ *Tehillim 9:2 אוֹדֶ֣ה יי בְּכׇל־* לִבִּ֑ י אֲ֝סַפְּרָ֗ה כׇּל־נִפְלְאוֹתֶֽיךָ "I will praise You, L-RD, with all my heart;" We see here in the bet another function of the dagesh. In this case, the dagesh represents a doubling of the letter. So even though we only see one bet, there are actually two. This dagesh is called a dagesh forte. Unlike the dagesh that we have come to know, which is called a dagesh lene. Why the tseree - the two dots - under the lamed changes into a chireq - 1 dot - we will learn later. Learn more about the Bet Brought by Angelique Sijbolts Angelique Sijbolts is one of the main writers for the Noahide Academy. She has been an observant Noahide for many years. She studies Torah with Rabbi Perets every week. Angelique invests much of her time in editing video-lectures for the Rabbis of the Academy and contributes in administrating the Academy's website in English and Dutch. She lives in the north of the Netherlands. Married and mother of two sons. She works as a teacher in a school with students with special needs. And is a Hebrew Teacher for the levels beginners and intermediate. She likes to walk, to read and play the piano. More from Angelique Sijbolts Sources T he Wisdom in the Hebrew Alphabet Grammatica vh Bijbels Hebreeuws by E. Lettinga Grammar For Biblical Hebrew by C. Seow © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy .

By Rabbi Moshe Perets This year 5785 ( 2024) , Chanukah begins on Wednesday night 24th of Kislev, (December 25th), at sundown . The traditional way to light the Menorah on Chanukah The 8 Chanukah lights should be candles or wicks in oil that begin burning at the same height. They should be able to burn continuously for at least half an hour. That half an hour should be sometime after nightfall. (It should not be earlier than about 20-30 minutes after sunset, depending on the location.) A proper menorah has 8 candle holders positioned in a straight row at the same height. Another holder for a “shamash” (“servant”) candle is positioned near but apart from the Chanukah lights (higher / outside the row). It is lit first, and it is then used to kindle the row of Hanukkah lights. On the first night, one Chanukah light is kindled on the right side of the menorah. Then on the second night, add a second light to the left of the first and kindle the additional light first. On each night add another candle to the left, and light from left to right. This is done on each night for 8 nights. The following statement, abridged for Noahides, is appropriate to be said after kindling the lights each night. (Other similar versions may be said as well.) “We kindle these lights to commemorate the saving acts, miracles and wonders which You [G-d] have performed in those days at this time through Your holy Kohanim priests, in order to offer thanks and praise to Your great Name for Your miracles, for Your wonders and for Your salvations.” Noahides can mark the days of Chanukah in some other customary ways This includes the option to recite certain Psalms (any of chapters 30, 33, 67, 91, 133), and reading and thinking about the history and messages of Chanukah . You can also attend the public lighting of outdoor Hanukkah menorahs that might be taking place near you during the festival (contact your local Chabad Center for more information about times and places). The following recitation paragraph , adopted from the Jewish traditional liturgy (version of the Ari Zal ), can also be said at any time during all the days of Hanukkah (especially at the end of your prayer of thanks after eating a meal): “We praise You, G-d, for the miracles, for the redemption, for the mighty deeds, for the saving acts, and for the wonders which you performed in those days, at this time: In the days of Matisyahu, the son of Yochanan the High Priest, the Hasmonean and his sons, the wicked Hellenic government rose up against the people of Israel to make them forget Your Torah and violate the decrees of Your will. But You, in Your abounding mercies, stood by them in the time of their distress. You waged their battles, defended their rights, avenged the wrong done to them, delivered the mighty into the hands of the weak, and the many into the hands of the few, the impure into the hands of the pure, the wicked into the hands of the righteous, and the wanton sinners into the hands of those who occupy themselves with Your Torah. You made a great and holy name for Yourself in Your world, and effected a great deliverance and redemption for the people of Israel to this very day. Then the Israelites entered the shrine of Your Holy House, purified and rededicated Your sanctuary, kindled lights in Your holy courtyards, and instituted these eight days of Chanukah to give thanks and praise to Your great Name.” It’s a good thing to give extra charity during Chanukah to a proper charitable institution or cause, or to needy individuals. Parents can give small gifts of money to their children on some or all of the days. This is useful for teaching them to put part of their money (for example 10%) into a charity box at home, to be given later to a proper charity. Traditional foods for Chanukah It’s especially customary during Hanukkah to enjoying some Chanukah recipes for oil-fried or dairy foods. The oil-fried foods are eaten to remember the miracles of the small jug of pure oil for the menorah in the Temple. The first miracle was that the jug was found after the Greek army retreated from Jerusalem. It had only enough oil to burn in the menorah for one day. Then miraculously, the oil burned for 8 days. The dairy foods are eaten to remember the military victory of the Maccabee priests ( Kohanim , descended from Aaron) over the Greeks. This is because Jerusalem was retaken by the Maccabee brothers through of the heroic act of Yehudit (or Yehudis), their righteous sister. (She came to the Greek general and fed him a feast of cheese and wine. When he fell asleep, she dealt to him the end he deserved, and the leaderless Greek army panicked and retreated.) Brought By Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy . He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy .

More than 2000 years ago there was a time when the land of Israel was part of the Syrian-Greek Empire, dominated by Syrian rulers of the dynasty of the Seleucids. In order to relate the story that led up to Chanukah, we shall start with Antiochus III, the King of Syria, who reigned from 3538 to 3574 (222-186 B.C.E.). He had waged war with King Ptolemy of Egypt over the possession of the Land of Israel. Antiochus III was victorious and the Land of Israel was annexed to his empire. At the beginning of his reign he was favorably disposed toward the Jews and accorded them some privileges. Later on, however, when he was beaten by the Romans and compelled to pay heavy taxes, the burden fell upon the various peoples of his empire who were forced to furnish the heavy gold that was required of him by the Romans. When Antiochus died, his son Seleucus IV took over, and further oppressed the Jews. Added to the troubles from the outside were the grave perils that threatened Judaism from within. The influence of the Hellenists (people who accepted idol-worship and the Syrian way of life) was increasing. Yochanan, the High Priest, foresaw the danger to Judaism from the penetration of Syrian-Greek influence into the Holy Land. For, in contrast to the ideal of outward beauty held by the Greeks and Syrians, Judaism emphasizes truth and moral purity, as commanded by G‑d in the holy Torah. The Jewish people could never give up their faith in G‑d and accept the idol-worship of the Syrians. Yochanan was therefore opposed to any attempt on the part of the Jewish Hellenists to introduce Greek and Syrian customs into the land. The Hellenists hated him. One of them told the King’s commissioner that in the treasury of the Temple there was a great deal of wealth. The wealth in the treasury consisted of the contributions of "half a shekel" made by all adult Jews annually. That was given for the purpose of the sacrifices on the altar, as well as for fixing and improving the Temple building. Another part of the treasury consisted of orphans’ funds which were deposited for them until they became of age. Seleucus needed money in order to pay the Romans. He sent his minister Helyodros to take the money from the treasury of the Temple. In vain did Yochanan, the High Priest, beg him not to do it. Helyodros did not listen and entered the gate of the Temple. But suddenly, he became pale with fright. The next moment he fainted and fell to the ground. After Helyodros came to, he did not dare enter again. A short time later, Seleucus was killed and his brother Antiochus IV began to reign over Syria (in 3586 - 174 B.C.E.). He was a tyrant of a rash and impetuous nature, contemptuous of religion and of the feelings of others. He was called "Epiphanes," meaning "the gods’ beloved." Several of the Syrian rulers received similar titles. But a historian of his time, Polebius, gave him the epithet Epimanes ("madman"), a title more suitable to the character of this harsh and cruel king. Desiring to unify his kingdom through the medium of a common religion and culture, Antiochus tried to root out the individualism of the Jews by suppressing all the Jewish Laws. He removed the righteous High Priest, Yochanan, from the Temple in Jerusalem, and in his place installed Yochanan’s brother Joshua, who loved to call himself by the Greek name of Jason. For he was a member of the Hellenist party, and he used his high office to spread more and more of the Greek customs among the priesthood. Joshua or Jason was later replaced by another man, Menelaus, who had promised the king that he would bring in more money than Jason did. When Yochanan, the former High Priest, protested against the spread of the Hellenists’ influence in the Holy Temple, the ruling High Priest hired murderers to assassinate him. Antiochus was at that time engaged in a successful war against Egypt. But messengers from Rome arrived and commanded him to stop the war, and he had to yield. Meanwhile, in Jerusalem, a rumor spread that a serious accident had befallen Antiochus. Thinking that he was dead, the people rebelled against Menelaus. The treacherous High Priest fled together with his friends. The Martyrs Antiochus returned from Egypt enraged by Roman interference with his ambitions. When he heard what had taken place in Jerusalem, he ordered his army to fall upon the Jews. Thousands of Jews were killed. Antiochus then enacted a series of harsh decrees against the Jews. Jewish worship was forbidden; the scrolls of the Law were confiscated and burned. Sabbath rest, circumcision and the dietary laws were prohibited under penalty of death. Even one of the respected elders of that generation, Rabbi Eliezer, a man of 90, was ordered by the servants of Antiochus to eat pork so that others would do the same. When he refused they suggested to him that he pick up the meat to his lips to appear to be eating. But Rabbi Eliezer refused to do even that and was put to death. There were thousands of others who likewise sacrificed their lives. The famous story of Hannah and her seven children happened at that time. Antiochus’s men went from town to town and from village to village to force the inhabitants to worship pagan gods. Only one refuge area remained and that was the hills of Judea with their caves. But even there did the Syrians pursue the faithful Jews, and many a Jew died a martyr’s death. One day the henchmen of Antiochus arrived in the village of Modiin where Mattityahu, the old priest, lived. The Syrian officer built an altar in the marketplace of the village and demanded that Mattityahu offer sacrifices to the Greek gods. Mattityahu replied, "I, my sons and my brothers are determined to remain loyal to the covenant which our G‑d made with our ancestors!" Thereupon, a Hellenistic Jew approached the altar to offer a sacrifice. Mattityahu grabbed his sword and killed him, and his sons and friends fell upon the Syrian officers and men. They killed many of them and chased the rest away. They then destroyed the altar. Mattityahu knew that Antiochus would be enraged when he heard what had happened. He would certainly send an expedition to punish him and his followers. Mattityahu, therefore, left the village of Modiin and fled together with his sons and friends to the hills of Judea. All loyal and courageous Jews joined them. They formed legions and from time to time they left their hiding places to fall upon enemy detachments and outposts, and to destroy the pagan altars that were built by order of Antiochus. The Maccabees Before his death, Mattityahu called his sons together and urged them to continue to fight in defense of G d’s Torah. He asked them to follow the counsel of their brother Shimon the Wise. In waging warfare, he said, their leader should be Judah the Strong. Judah was called "Maccabee," a word composed of the initial letters of the four Hebrew words Mi Kamocha Ba’eilim Hashem , "Who is like You, O G‑d." Antiochus sent his General Apolonius to wipe out Judah and his followers, the Maccabees. Though greater in number and equipment than their adversaries, the Syrians were defeated by the Maccabees. Antiochus sent out another expedition which also was defeated. He realized that only by sending a powerful army could he hope to defeat Judah and his brave fighting men. An army consisting of more than 40,000 men swept the land under the leadership of two commanders, Nicanor and Gorgiash. When Judah and his brothers heard of that, they exclaimed: "Let us fight unto death in defense of our souls and our Temple!" The people assembled in Mitzpah, where Samuel, the prophet of old, had offered prayers to G‑d. After a series of battles the war was won. Now the Maccabees returned to Jerusalem to liberate it. They entered the Temple and cleared it of the idols placed there by the Syrian vandals. Judah and his followers built a new altar, which he dedicated on the twenty-fifth of the month of Kislev, in the year 3622 (139 B.C.E.). Since the golden Menorah had been stolen by the Syrians, the Maccabees now made one of cheaper metal. When they wanted to light it, they found only a small cruse of pure olive oil bearing the seal of the High Priest Yochanan. It was sufficient to light only for one day. By a miracle of G‑d, it continued to burn for eight days, till new oil was made available. That miracle proved that G‑d had again taken His people under His protection. In memory of this, our sages appointed these eight days for annual thanksgiving and for lighting candles. The brightness of the first Chanukah light had dwindled down. But the holy fires on the altar burnt again in the Beit Hamikdash, from morning to morning, as prescribed by the Law. The priests were again busily officiating in the old customary ways, and day in, day out they prepared the offerings. Order and peace seemed established. The Jewish farmer longed to return to his land after two years of hardship, privation and danger in the victorious Jewish army. It was high time to break the ground and to till the soil, if the barley was to grow and ripen in time for "Omer-offering" on Passover. The Jewish farmers had left their ploughs to rally about the heroic Chashmonaim. The first victories had drawn even the hesitant into the ranks of the enthusiastic Jewish rebels, led by the sons of Mattityahu. Farmers had forsaken their land, merchants and tradesmen their stores and shops. Even Torah students had emerged from the four walls of the Bet Hamidrash to join the fight against the oppressors. But the songs of victory, which had filled the reclaimed Holy Temple with praise and gratitude for the merciful G‑d, had ceased. The goal of the battle seemed reached, and Torah again was supreme law in Israel. One man, though, realized that the time for a return to normal living had not yet come. Israel could not yet afford to relax; it would have to stand ready and prepare to carry on the fight against the overwhelming odds of the enemy. This man was Judah Maccabi. His name was upon everyone’s lips and in every Jewish heart. He was admired as a hero, as a man with the heart of a lion and the simple piety of a child; as the one whose mighty armies fought and conquered, yet who never failed to pray to G‑d, the Master of all battles, before he entered the fray. It was not the spirited warrior’s joy that made Judah Maccabi stay in camp. His heart, too, longed to return to his former peaceful life, to Modiin, the quiet town of priests, which held the grave of his adored father. Bloodshed and battle meant a hard and unwanted profession for the men of Judea, who preferred peace to strife. Yet this was no time for relenting. Not only had he to stay, but with all the persuasion of his magnetic personality he had to hold back his comrades-at-arms. His own reasoning and his two wise brothers, Shimon and Yonatan, told him that only the first phase of this war of liberation had passed. Hard and desperate times were yet to come. Clever enemies merely needed an extended lull to prepare new assaults with more troops and better equipment. And there were enemies all about Judea, besides the defeated Syrians. The neighboring countries begrudged the dazzling victories of the small Jewish armies. They would much rather have seen the people of Judea oppressed and humiliated, than armed and spirited, a threat to their own lands. Whence had come the sudden source of strength, courage and fortitude? What was there in this nation that made history in proud seclusion and isolation from other nations? Old hatred was revived. The descendants of Edom (the Idumeans), the Ammonites, the Philistines and Phoenicians, they all revived their ancient jealousies. Messengers arrived from Gilead. The pagan people joined forces to destroy Judea. From Galilee came the bad news of similar evil intentions and active preparations in Ptolemais, Tyre and Zidon. The messengers found Judah Maccabi already at work. Fortifications had to be thrown up around Zion. Towers, walls, battlements and moat had to be constructed opposite the fort still held by their worst enemies, the Hellenistic Jews, under the leadership of the false priest Menelaus. These hated everything Jewish, and lived in the hope of the return of the Syrian masters. Judah Maccabi prepared Jerusalem against them and against imminent assault by the troops of Antiochus. Under his supervision the Jewish people worked feverishly to refill their arsenals and turn the whole country into a stronghold. Once this most important task was accomplished, Judah Maccabi led his freshly trained troops to the aid of the regions and villages harassed by the spiteful neighbors of Judea. He drove the Idumeans from Hebron, which they had annexed, and he punished the people who had acted with hostility towards the Jewish settlers. Then he led his army across the Jordan River against the Ammonites. Their capital fell before the furious onslaught of the Jewish troops, and so did their fortress, Yaeser. Judah’s brother Shimon led an army north to aid the plagued Jews of Galilee. He defeated the enemy and cleared the Jewish land. At his urging, a great many of the Jewish settlers who had fled to Jerusalem, returned to rebuild in safety what had been destroyed during the years of weakness. Judah Maccabi and Yonatan joined forces and marched against Gilead, where they were met with the toughest resistance. By Shavuot, this campaign was successfully concluded. Judea was again free, and all parts captured by the neighboring nation had been recovered. Celebrations and festivity transformed Jerusalem and the Holy Temple, hardly half a year after the victories over the Syrian armies. The Jewish people expressed their joy and gratitude to G‑d in the form of psalms and offerings. For He had restored glory and liberty to the Jewish land. Excerpted from The Complete Story of Chanukah by Dr Nissan Mindel, published by Kehot Brought By Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy . He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy .

By Rabbi Moshe Perets and Rabbi M. Schulman As a Noahide you may celebrate Chanukah. You can very easily buy or make a Chanukiah ( 8 branche Chandelier). All that is needed is a sturdy base with holders for 8 + 1 candles. (The ninth candle is added, offset from the rest, which is used to light the main candles). Your intention for doing this should not be to fulfill the Rabbinical commandment, which is only for Jews, Rather, it should be for the practical objective to publicize the One G-d’s open miracles. G-d’s miracles were seen in His physical and spiritual redemption of the Jews who were oppressed by the Greek empire. This happened in Judea in the second century BCE. Publicizing these miracles can be done lighting the Chanukiah candles in a place like a window sill. They should be able to be seen at night by people who are walking or driving by. This publicizing can also be done by speaking about this message to your family and other people. The objective is to educate and remind them about the truth and greatness of the One G-d. Noahides may light Chanukah candles with that intention. This can be done in the same manner as the Jewish custom (below), but without reciting the associated Jewish blessings. This year, Chanukah starts Wednesday evening, December 25th, 2024, at sundown . The traditional way to light the Menorah on Chanukah The 8 Chanukah lights should be candles or wicks in oil that begin burning at the same height. They should be able to burn continuously for at least half an hour. That half an hour should be sometime after nightfall. (It should not be earlier than about 20-30 minutes after sunset, depending on the location.) A proper menorah has 8 candle holders positioned in a straight row at the same height. Another holder for a “shamash” (“servant”) candle is positioned near but apart from the Chanukah lights (higher / outside the row). It is lit first, and it is then used to kindle the row of Hanukkah lights. On the first night, one Chanukah light is kindled on the right side of the menorah. Then on the second night, add a second light to the left of the first and kindle the additional light first. On each night add another candle to the left, and light from left to right. This is done on each night for 8 nights. The following statement, abridged for Noahides, is appropriate to be said after kindling the lights each night. (Other similar versions may be said as well.) “We kindle these lights to commemorate the saving acts, miracles and wonders which You [G-d] have performed in those days at this time through Your holy Kohanim priests, in order to offer thanks and praise to Your great Name for Your miracles, for Your wonders and for Your salvations.” Noahides can mark the days of Chanukah in some other customary ways This includes the option to recite certain Psalms (any of chapters 30, 33, 67, 91, 133), and reading and thinking about the history and messages of Chanukah . You can also attend the public lighting of outdoor Hanukkah menorahs that might be taking place near you during the festival (contact your local Chabad Center for more information about times and places). The following recitation paragraph , adopted from the Jewish traditional liturgy (version of the Ari Zal ), can also be said at any time during all the days of Hanukkah (especially at the end of your prayer of thanks after eating a meal): “We praise You, G-d, for the miracles, for the redemption, for the mighty deeds, for the saving acts, and for the wonders which you performed in those days, at this time: In the days of Matisyahu, the son of Yochanan the High Priest, the Hasmonean and his sons, the wicked Hellenic government rose up against the people of Israel to make them forget Your Torah and violate the decrees of Your will. But You, in Your abounding mercies, stood by them in the time of their distress. You waged their battles, defended their rights, avenged the wrong done to them, delivered the mighty into the hands of the weak, and the many into the hands of the few, the impure into the hands of the pure, the wicked into the hands of the righteous, and the wanton sinners into the hands of those who occupy themselves with Your Torah. You made a great and holy name for Yourself in Your world, and effected a great deliverance and redemption for the people of Israel to this very day. Then the Israelites entered the shrine of Your Holy House, purified and rededicated Your sanctuary, kindled lights in Your holy courtyards, and instituted these eight days of Chanukah to give thanks and praise to Your great Name.” It’s a good thing to give extra charity during Chanukah to a proper charitable institution or cause, or to needy individuals. Parents can give small gifts of money to their children on some or all of the days. This is useful for teaching them to put part of their money (for example 10%) into a charity box at home, to be given later to a proper charity. Traditional foods for Chanukah It’s especially customary during Hanukkah to enjoying some Chanukah recipes for oil-fried or dairy foods. The oil-fried foods are eaten to remember the miracles of the small jug of pure oil for the menorah in the Temple. The first miracle was that the jug was found after the Greek army retreated from Jerusalem. It had only enough oil to burn in the menorah for one day. Then miraculously, the oil burned for 8 days. The dairy foods are eaten to remember the military victory of the Maccabee priests ( Kohanim , descended from Aaron) over the Greeks. This is because Jerusalem was retaken by the Maccabee brothers through of the heroic act of Yehudit (or Yehudis), their righteous sister. (She came to the Greek general and fed him a feast of cheese and wine. When he fell asleep, she dealt to him the end he deserved, and the leaderless Greek army panicked and retreated.) Brought By Rabbi Moshe Perets Some Music for your Chanukah Evenings Sources: Noahide Academy YouTube Channel and Ask Noah International Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy . He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy .

Chassidim going to visit Rabbi Baal Shem Tov Chassidic meditation is the use of the mind through the study of Chassidic teachings (“Chassidus”) to serve G-d and bring Him into revelation in the world through unifying [one's conception of Him], knowing Him through His works, and loving Him through an intellectual understanding of His greatness. To explain the nature of this type of meditation (called Hisboninos in Hebrew), how it works, and what it is that we will meditate upon: Chassidic meditation in general is the process of understanding a thing, an idea, an insight, etc. But in particular, it is the process of understanding the subject [thoroughly and truthfully]. The subject in our case is G-d’s attribute of Wisdom (called Chochma in Hebrew – which has an analogy in human terms of a flash of Divine insight being revealed in one’s mind). To understand this analogy and achieve this goal through Chassidic Meditation, we first have to understand the various levels within the human mind, and how they function. ​ At first glance it’s not really understood why the way to bring a true love and fear of G-d into our heart is through Chassidic meditation, which is more precisely the process of analytical understanding and intellectualization of a G-dly concept. [We are talking about a G-dly concept that enters a person mind's when he is introduced to it by a teacher, or through reading a book or essay of Chassidic teaching, or hearing a Chassidic story, etc.] At first glance, we might think that detailed understanding and intellectualization is a much lower level than the flash of G-dly wisdom, which will proceed – after its initial revelation in one’s mind – to descend into the person’s intellect, to be understood in its details by the power of Understanding (called Bina in Hebrew). Bina is the faculty which grasps the flash of Chochma in order to examine and analyze it from every angle until it is understood [thoroughly and truthfully]. To summarize this question: why is the exercise of Chassidic meditation specifically called Hisboninos, whose root word is Bina (Understanding)? Why is Bina considered the main thing, even though it functions on a “lower” level of person’s intellect(namely, the “dry” understanding of particular details within the explanation of the G-dly concept)? Remember, the details of the concept [that are recognized and analyzed] within the Bina level are already initially encapsulated within the G-dly concept, which is the higher level of Chochma (the perceived flash of the G-dly wisdom within the Chassidic concept). The thing which flashes into the person’s intellectual faculty of Chochma is called the Pure Intellectual Concept (in Hebrew, the Sechel of the concept). This is the idea as it first lights up in the person’s brain, before the idea has taken on letters of an explanation in words. This is the actual flash of insight that arouses the person’s power of Understanding (Bina) to strive to understand the details of the Pure Intellectual Concept (the Sechel). In other words, the thing that is eventually understood through the work of the faculty of Understanding (Bina) is the actual pure Sechel of the concept. Nevertheless, a person’s limited understanding of a concept is obviously on a lower level than the pure G-dly concept itself, so we are still left with the following question. Why then is it that the G-dly objective is to unify [one's understanding of G-d] in terms of Bina (Understanding)? For example, this was given as a commandment to the Jewish People in the verse, “Hear Israel, the L-rd our G-d, the L-rd is One” (Deut. 6:4). Now “hearing” connotes understanding, because just as the ear has the ability to separate sounds in order to understand a spoken message, so too does the “ear” of the mind, which is the faculty of Understanding (Bina). The faculty of Bina has the ability to understand a flash of insight by separating and clarifying the interlocked and condensed concepts that are contained in the initial flash of the idea. The Bina faculty accomplishes this by projecting the subtle concept into many particular explanations. [An analogy would be a prism, which analyzes the content of a beam of "white" light by splitting it into an array of separate colors that are contained within the pristine beam of light.] To answer this question we first have to explain in more depth the three levels of the human intellect: Chachma (Wisdom), Bina (Understanding) and Daas (Knowledge). These three levels are referred to in Chassidic philosophy by their acronym Cha’Ba’D, or “Chabad” (hence, Chabad Chassidus is the branch of Chassidic teachings whose objective is to accomplish this spiritual goal.) 1. CHOCHMA ​ The first revelation of a drop of Divine Intellect to a human’s intellect is Chachma (Wisdom) – the flash of realization, the “seeing” of the concept that is being taught, etc. Our created intellect first perceives this as a general principle, without its being clothed in letters of thought at all. Thus, Chachma is called the level of the “seeing” of the mind, in that it flashes into the mind without letters of explanation. (We might think of this as the “light bulb” which suddenly lights up above the head of the person.) [Note: we are talking about a Torah-based G-dly concept that the person is being exposed to - from a teacher, from a book, from an essay, etc., or from a person's sudden realization - e.g. perceiving a concept for the first time, by "putting 2 and 2 together" from one's previous knowledge, or a personal experience.] For example, consider a person who suddently sees a beautiful building. He “feels” immediately in his mind that the building is beautiful, but the reason for its beauty (which is the way that the many colors and shapes are combined to delight the eye) is not grasped yet by the lower Bina faculty of the mind, which is the mental faculty that identifies and understands reasons. So even though he feels the building’s essential beauty in his mind, he hasn’t yet brought it down to the level of putting it into letters of explanation. Therefore he is not yet able to explain to another person (or himself) why the building is beautiful. 2. BINA ​ Continuing the above example, the person may then proceed to use the second power of his mind, called Understanding, or Bina, to understand the quality of the building’s beauty with all of its details: the perfect color combinations, the exquisite materials, etc. So now that his original realization of the building’s beauty is grasped in his mind through these letters of explanation, he will be able to explain to another person the reasons for his positive feeling about the building, because the letters of explanation produced in the faculty of Bina can be drawn down to become revealed through speech. On the other hand, Chochma is “higher” (more abstract) than the level of the letters that form the explanation, so the pure Chochma itself can’t be revealed through speech. [Only it's explanations or descriptions can be revealed, to or by the person.] Now this example of Chochma and Bina within the mind of a person who sees a beautiful building teaches us how the corresponding powers work in the other ways in which a person relates to the world around him. Chochma and Bina also exist in the realms of “Yes and No”, “Love and Fear”, “Kindness and Strictness”, etc. These are examples of the realm of Emotions (called Middos in Hebrew, which also means “measurements”). (Note: according to Kabbalah, Chochma leans toward the emotion of Kindness, or Chesed in Hebrew, and Bina leans toward the emotion of Strictness, or Gevurah in Hebrew.) An example can be taken from the case of the great Talmudic sage Rav. Once in a debate with his colleagues, he could not be moved from his opinion, even though his colleagues refuted him with their logical contradictions. He did not answer them, yet he didn’t change his opinion. He couldn’t answer them, because his correct concept was still in the level of his Chachma - a flash of lofty insight which he was not able to bring down into the lower level of letters of explanation (Bina). However, the sage Rabba was subsequently able to dress Rav’s concept into letters of understanding, so Rabba was able to explain the reason for the original opinion of Rav. Thus far we have explained the faculties of Chachma and Bina in the realm of physicality (the example of the beautiful building), and in the realm of “Measurement” (for example, as in a sage’s opinion on the “measurement” of what is allowable according to a Divine commandment – i.e., should we relate to a particular thing or action with restriction or with lenience; for example, how much of a forbidden act must one do in order to be liable in G-d’s eyes for punishment from a court of law?). Now in general we refer to these two faculties together as the “Intellect” (Sechel in Hebrew), as it is a concept for its own sake. In the realm of worldly knowledge, this could be likened to the “purely academic” disciplines within science, math, psychology, philosophy, etc. But now we are focusing on G-d’s Divine Wisdom, and an understanding of it (its conceptually measured characteristics), so it can be understood in words (made of up letters) to the extent that one can explain it to another person. 3. DAAT The third power of the intellect is Daas, which is translated as Knowledge. This is not a detached intellectual knowledge, but a knowledge that comes about through a personal attachment or bonding to the thing or concept that is being considered. (Hebrew uses the same verb to refer to the ultimate physical attachment, as in “Adam knew Eve”). Daas is only the person mentally connecting and bonding with the object of the understanding, through focusing on the explanation in the letters of thought. Or it can be the connecting and bonding of the mind with the abstract concept itself, which is at a “higher” (more abstract) level, as will be explained. To understand the mental faculty of Daas, consider two students of equal intellectual ability. One attaches and bonds his mind to the concept he heard from his teacher. He thereby and therefore is able to reach a thorough understanding of the G-dly concept, so he can speak on the topic at length and in detail. The second student heard the same teaching, and he also understood it (!), but he does not tie his mind to the concept. No matter how well he understands it for himself, he doesn’t concentrate his thoughts on the matter, so he can only give over a superficial explanation to someone else. This is because he hasn’t engaged the faculty of Daas in his mind. This can only be done with a strong concentration of his mind on the concept or the explanation of it. ​ However, the spiritual source of Daas (which has the power to connect the mind to the emotions) is much, much higher than Chachma and Bina. There are actually two levels of Daas: (a) the Higher Daas and (b) the Lower Daas. The Lower Daas is lower than Chachma and Bina. It is the dynamic of bonding one’s mind to an explanation of a thing that is already understood in detail. For example, one binds his mind to the letters of explanation of the beauty of a thing in order to ingest and absorb its beauty for his own use (betterment, refinement, etc.). Through this dynamic he will produce the Boundaries of the Understanding (the Middos of Bina), which in turn produce the resulting emotions (e.g., love or fear) as they are revealed in the heart. The Higher Daas has many levels, one higher than the other. The first (lowest level) of the Higher Daas is the level at which it is able to unify Chachma to Bina (Wisdom to Understanding), so this is intermediate between those two powers (higher than Bina, and lower than Chachma – like a bridge that connects the two levels with each other). At first, the concept has already flashed into one’s mind, but it’s not settled in the mind yet because it hasn’t been explained in letters of thought. So one binds his mind with a strong bond to the concept, focusing and concentrating on it. Since he has a desire to clothe the concept in letters of thought, the mind will be aroused to produce the explanation(s) at the level of Bina. In this way, the person who uses this meditative process of Hisboninos will come to understand the explanations of the G-dly concept so well that he will be able to explain it to another person, and it will also penetrate with permanence into the level of his emotions for G-d. Whenever he returns to recall and meditate on this understood concept, it will immediately arouse in him those spiritual emotions. [Futhermore, when he gives over his explanations of this concept to another person, his emotions will automatically be aroused, and they will shine through his manner of explaining, and this will facilitate the opening of his “student’s” mind to receive from him a drop of the Chachma of the G-dly concept.] ​ Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy . He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets Used Sources The explanation by Rabbi Hillel of Paritch (?-1864 C.E.) of Chapter One of “Shaar HaYichud” – The Gate of Divine Unity by the second Rebbe of Chabad, Rabbi DovBer (1773-1827 C.E.). [This page is based on a translation/explanation by Betzalel Malamud of the above work, which can be found in his book “The Key to Chassidus.”] © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy .

By Rabbi Moshe Perets Start Your Day the Right Right Way with Morning Blessings 1. You Should Say This Before Getting out of Bed. “I offer thanks to You, living and eternal King, for You have mercifully restored my soul within me; Your faithfulness is great.” It is proper to prepare for the Morning Blessings by getting dressed and washing one’s hands and face in a regular manner. 2. Then Recite the Following: Who may ascend the mountain of the Lord, and who may stand in His holy place? He who has clean hands and a pure heart, who has not used My Name in vain and has not sworn falsely. The fear of God is the beginning of wisdom; all who practice it have good sense; His praise endures forever. May the Seven Noahide Commandments of the Torah be my guide and may God Almighty be my help. 3.Then Recite “Adon Olom” (Lord of the Universe): Lord of the universe, Who reigned before anything was created at the time when He made all by His will, then was His Name proclaimed King. And after all things will be uplifted, the Awesome One will reign alone. He was, He is, and He shall be in glory. He is One, and there is no other to compare to Him, to call His equal. Without beginning, without end power and dominion belong to Him. He is my God and my ever-living Redeemer, the strength of my lot in time of distress. He is my banner and my refuge, my portion on the day I call. Into His hand I entrust my spirit when I sleep and when I wake. And with my soul, my body too, the Lord is with me, I shall not fear. 4. Then Recite the Morning Blessings: Blessed is He Who spoke, and the universe came into being; blessed is He. Blessed is He Who says and does. Blessed is He Who decrees and fulfills. Blessed is He Who creates all that exists. Blessed is He Who has compassion on the earth. Blessed is He Who has compassion on the created beings. Blessed is He Who provides good reward to those who fear Him. Blessed is He Who lives forever and exists eternally. Blessed is He Who redeems and saves; blessed is His Name. 5. Then Recite This: Give thanks to the Lord, proclaim His Name; make His deeds known among the nations. Search for the Lord and His might; always seek His Presence. Relate His glory among the nations, and His wonders among all the peoples. The heavens will rejoice, the earth will exult, and among the nations they will proclaim, “The Lord reigns! 6. Then Recite These Verses of Psalms: Exalt the Lord our God and bow down at His holy mountain, for the Lord our God is holy. May You, Lord, not withhold Your mercies from me; may Your kindness and truth continually guard me. Lord, remember Your mercies and Your kindnesses, for they have existed for all time. Deliverance is the Lord’s; may Your blessing be upon Your people forever. The Lord of hosts is with us; the God of Jacob is our stronghold forever. Lord of hosts, happy is the man who trusts in You. Lord, help us; may the King answer us on the day we call. Our soul yearns for the Lord; He is our help and our shield. For our heart shall rejoice in Him, for we have put our trust in His holy Name. May Your kindness, Lord, be upon us, as we have placed our hope in You. Lord, show us Your kindness, and grant us Your deliverance. Arise, be our help, and redeem us for the sake of Your lovingkindness. I have placed my trust in Your kindness, my heart shall rejoice in Your deliverance; I will sing to the Lord for He has dealt kindly with me. 7. The Recite Psalm 67: For the choirmaster with instrumental music, a Psalm, a song. May God be gracious to us and bless us; may He make His countenance shine upon us forever, so that Your way will be known on earth, Your salvation among all nations. The nations will extol You, O God; all the nations will extol You. The nations will rejoice and sing for joy, for You will judge the peoples justly and guide the nations upon the earth forever. The peoples will extol You, O God; all the peoples will extol You, for the earth will have yielded its produce, and God, our God, will bless us. God will bless us; and all, from the farthest corners of the earth, will fear Him. 8. Then Recite the Verbal Acceptance of God’s Unity and Kingship (Kabbalat Ol Malchut Shamayim) Almighty God, I accept upon myself that which is written in Your holy Torah: “You shall know this day and take to your heart that God [alone] is God, in the Heavens above and on the earth below – there is none other! ” I affirm the precepts of “You shall love God, your God, with all your heart, and all your soul, and all you’re might;” and “Fear God, your God, and serve Him, and in His Name [alone] shall you vow;” and, as it is written, “Fear G-d and observe His commandments, for that is a person’s entire duty.” (Kohelet 12:13) 9. Then Recite The Seven Universal Commandments from G-d in the Torah for Humanity I take upon myself to conduct my life according to the Seven Universal Noahide Commandments, based on the Torah Instructions given by G-d Al-mighty to Moses on Mount Sinai in the year 2448 of Creation in the Hebrew Calendar. First Commandment Believe and Trust in the One True G-d - HaShem. Not to worship any idol (anything other than G-d alone). Second Commandment Honor the One True God and praise Him. Do not blaspheme G-d's Name or swear falsely or curse in His Name. Third Commandment Respect the Sanctity of Human Life . Do not murder, injure, or act with cruelty to another person. Fourth Commandment Respect Family Unity for G-d has Defined Marriage. Do not commit forbidden relations, including adultery or incest. Fifth Commandment Respect the Property of Your Fellow Person. Do not commit theft, robbery, or extortion. Sixth Commandment Respect the Life of All Creatures and Nature. Do not be cruel to animals, or eat flesh severed from a still-living animal. Seventh Commandment Uphold the Establishment of Righteous Courts of Law. Reinforce correctness of the legal system and the administration of justice. See the Sources and the full description of the Seven Commandments here . 10. Then finally Recite Psalm 93 The Lord reigns; He is clothed with grandeur; the Lord has clothed and girded Himself with might; He also established the world firmly that it shall not falter. Your throne is established from of old; You are eternal. The rivers have raised, O Lord, the rivers have raised their voice; the rivers have raised their raging waves. More than the sound of many waters, mightier than the waves of the sea, the Lord is mighty on high. Your testimonies are most trustworthy; Your House will be resplendent in holiness, O Lord, forever. You may then start having breakfast and moving on into your daily activities. You should consider nevertheless before leaving your home do a short study and prayer. By Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy .

Below is a speech I gave on shabbos at a synagogue in Chicago after donating a kidney to a Jew. Shabbat Shalom, my dear friends, It is a tremendous honor and privilege to stand before you on this holy Shabbat, a day infused with sanctity, unity, and a taste of the ultimate redemption. I am here today not only to share my gratitude and joy as a Noahide but also to celebrate the beautiful partnership between the Jewish people and the nations of the world in fulfilling Hashem’s divine plan for creation. The Torah teaches us that the Seven Noahide Laws are not merely ethical principles—they are Hashem’s blueprint for creating a moral, just, and harmonious world. Through these laws, we Noahides are blessed with the opportunity to recognize Hashem as the One and Only Creator and to participate in bringing His light into every corner of existence. The Lubavitcher Rebbe, of righteous memory, spoke often about the Noahide path. He said: "Every person in the world must realize that there is a Creator who guides and oversees everything. By observing the Seven Noahide Laws, one fulfills their unique purpose in life and brings the world closer to redemption." To be a Noahide is to be a partner in Hashem’s grand symphony, working alongside the Jewish people to bring the world to its ultimate perfection. And what a joy it is to witness this partnership in action. Recently, I had the extraordinary privilege of donating a kidney through Renewal to save the life of a Jew. To me, this was not merely an act of kindness—it was an act of Kiddush Hashem, a sanctification of God’s name. As a Noahide, I have learned from the Jewish people the profound value of life, the holiness of each individual, and the imperative to act with love and selflessness. This act was my small way of countering the darkness of hatred and division in the world with the light of unity and love. It was my way of saying to Hashem: I am here to serve You, to love Your people, and to contribute to the mission of Tikkun Olam, the repair of the world. Our sages teach us that acts of loving-kindness bring the final redemption closer. The prophet Isaiah describes this time as one when the nations will join the Jewish people in serving Hashem, saying: "And many peoples shall go and say: ‘Come, let us go up to the mountain of Hashem, to the house of the God of Jacob, that He may teach us His ways and that we may walk in His paths.’" (Isaiah 2:3) We live in extraordinary times. The Rebbe often emphasized that the final redemption, the Geulah, is not a distant dream but an imminent reality. He urged every Jew and every Noahide to live with the consciousness that Mashiach is on his way. Each mitzvah, each act of kindness, each moment of learning Torah hastens his arrival. My dear friends, being a Noahide is a joyful and uplifting journey because it connects me to Hashem and to you, His beloved people. The Torah and your teachings have shown me what it means to live a life of purpose, humility, and devotion. Your example has inspired me to strive to embody the values of kindness, justice, and holiness. Let us rejoice together in the knowledge that we are partners in the greatest mission of all—building a world where Hashem’s presence is revealed, where His name is one, and where peace and unity reign forever. As the Rebbe said: "Every good deed, no matter how small, is a step closer to the fulfillment of the prophecy: ‘The earth will be filled with the knowledge of Hashem, as the waters cover the sea.’" (Habakkuk 2:14) May our collective efforts bring the final redemption swiftly in our days. And may we merit to see the day when all of humanity will stand together, in joy and unity, proclaiming Hashem’s sovereignty. Shabbat Shalom, and thank you for allowing me to share my joy with you. May we continue to walk this path together, bringing light and love to the world. By Joshua Lovell Chassid Umot HaOlam

From Darkness to Light: My Journey to God, the Jewish People, and Kiddush HaShem When I reflect on my life’s spiritual journey, I see a path illuminated by the wisdom and kindness of the Jewish people, guiding me toward a deeper connection with God—the One true Creator, Haviyah. This journey began with a moment of stark clarity. Raised in a Christian background, I realized one day that the Bible I had always revered seemed to describe two conflicting deities. The God of the Old Testament, steadfast and eternal, and the figure portrayed in the New Testament seemed irreconcilable. Deep down, I knew the God of the Old Testament was real, but I didn’t know Him at all. So I set out to learn. Not from hearsay or diluted interpretations, but directly from His people. My journey began with online resources like Rabbi Yaakov Wolbe’s podcasts and Jerusalem Lights, which planted seeds of understanding. It expanded to personal interactions with my local Chabad house and, most importantly, formal studies with the Noahide Academy of Israel. This immersion into Jewish teachings opened my heart, my mind, and my soul to the depth and beauty of a relationship with God. Learning to See the World Through Divine Eyes Among the many teachings that have touched me deeply, one stands out from The Divine Code: the prohibition against murder. It is not merely about the act of taking a life but the profound idea that every life represents an entire world. When a life is saved, a whole world is sustained. This teaching has become a cornerstone of my philosophy: to see each individual as a world of infinite potential and to treat every interaction as an opportunity to nurture life and unity. This perspective shapes my understanding of global peace. By focusing on individual spiritual growth—cultivating positivity, kindness, and unity—we create ripples that extend outward. A single kind act can inspire others, weaving a tapestry of light and love that counters the darkness of hatred and division. Connecting to God Without Rituals Studying with the Noahide Academy has revealed a profound truth: my connection to the Creator does not depend on rituals or religious frameworks. As a Noahide, I have come to understand that everything I need to connect with God is already inside me and all around me. This realization has freed me to embrace a relationship with God that is pure, direct, and deeply personal. It is this understanding that led me to the Renewal program and the decision to donate a kidney to save a life. Through this act, I learned that a true Kiddush HaShem—sanctification of God’s name—is not achieved alone. It takes an entire community, a collective effort of selflessness, to bring God’s light into the world. A Life of Dedication Looking forward, I am committed to spreading light, love, and unity. I hope to inspire others as a public speaker, advocating for the Noahide movement and the Jewish people who have taught me so much. Yet, my most important mission is closer to home: to be a good father, a good husband, and a good person. This kidney donation is not just a medical procedure; it is a testament to the values I have learned from the Jewish people and the Noahide Code. It is my hope that it will bring awareness to the Renewal program, which saves countless lives, and to the Noahide Academy, which continues to illuminate the path for seekers like me. A Closing Prayer As I dedicate my life to countering hatred and division with light and love, I pray that my actions will inspire others to do the same. May we all strive to build a world of unity, kindness, and sanctity—a world where God’s name is known, revered, and called upon by all. In this, I have found my purpose, my true self, and my eternal bond with the Creator. This journey, this mission, is my Kiddush HaShem. It is my honor and my calling. May it be God’s will that I merit many more opportunities to bring light into the world.

By Rabbi Moshe Perets Tehilim Chapter 84:12 "For a sun and a shield is the Havaya-Elokim; the Lord will give grace and glory; He will not withhold good from those who go with sincerity." In this psalm of prayers and entreaties, the psalmist mourns bitterly over the destruction of Temple from the depths of his heart, and speaks of the many blessings that will be realized upon its restoration. Fortunate is the one who trusts it will be rebuilt, and does not despair in the face of this long exile. 1. For the conductor, on the gittith, of the sons of Korah, a song. 2. How beloved are Your dwelling places, O Lord of Hosts! 3. My soul yearns, yea, it pines for the courts of the Lord; my heart and my flesh pray fervently to the living God. 4. Even a bird found a house and a swallow her nest, where she placed her chicks upon Your altars, O Lord of Hosts, my King and my God. 5. Fortunate are those who stay in Your house; they will continually praise You forever. 6. Fortunate is the man who has strength in You, in whose heart are the highways. 7. Transgressors in the valley of weeping make it into a fountain; also with blessings they enwrap [their] Teacher. 8. They go from host to host; he will appear to God in Zion. 9. O Lord, God of Hosts, hearken to my prayer; bend Your ear, O God of Jacob, forever. 10. See our shield, O God, and look at the face of Your anointed. 11. For a day in Your courts is better than a thousand; I chose to sit on the threshold of the house of My God rather than dwell in tents of wickedness. 12. For a sun and a shield is the Lord God; the Lord will give grace and glory; He will not withhold good from those who go with sincerity. 13. O Lord of Hosts, fortunate is the man who trusts in You. Start studying the Divine Code with us today at www.noahideacademy.org Learn how to pray in 7 Steps with our Online Course . By Rabbi Moshe Perets    Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright polic y

Sarah, the wife of Abraham and the first matriarch of the Jewish people, is an inspiring figure whose life provides profound lessons for men and women alike. Revered in Jewish tradition as a woman of extraordinary faith, kindness, and spiritual strength, Sarah exemplifies the timeless role of the woman as the heart of the home and the channel through which blessings flow. Her story, as preserved in the Torah, offers invaluable guidance for modern times. Sarah as the Pillar of the Home In Jewish tradition, the home is likened to a sanctuary, and the woman of the house is its center. This is not merely a poetic metaphor but a reflection of deep spiritual truths. Sarah embodies this ideal. She was not only Abraham’s partner in spreading monotheism but also the spiritual foundation of their household. Her tent, which is described in the Midrash as continually radiating blessings, symbolized her unique ability to create an environment of holiness. According to the Midrash, three miracles occurred in Sarah’s tent: her Shabbat candles burned from one week to the next, her dough was blessed with abundance, and a cloud of divine presence rested over her home. These miracles were not merely supernatural phenomena but reflections of Sarah’s righteousness and her role as the spiritual axis of her family. In modern times, this teaches us that the woman’s role in the home is not limited to physical or emotional tasks—it is deeply spiritual. By fostering an environment of love, Torah values, and kindness, a woman brings divine blessings into her household. This role is essential not only for Jewish families but also for Noahides who seek to align their lives with Torah principles. Lessons from Sarah for Modern Women 1. Faith in Hashem’s Plan Sarah’s life was marked by trials, including decades of infertility and the challenges of uprooting her life to follow Abraham’s divine mission. Yet she remained steadfast in her emunah (faith) that Hashem’s plan was perfect. In today’s world, women face immense pressure and challenges, from balancing careers with family life to navigating societal expectations. Sarah’s example reminds us that faith in Hashem provides the strength to overcome life’s uncertainties and challenges. 2. Creating a Sanctuary of Holiness Sarah transformed her home into a place of spiritual vitality, ensuring it was a haven of holiness and hospitality. Modern women can take inspiration from this by making their homes centers of kindness, warmth, and spiritual growth. Whether it’s through acts of chesed (kindness), teaching children moral values, or fostering shalom bayit (peace in the home), a woman has the unique ability to elevate her household into a reflection of Hashem’s presence. 3. The Power of Influence Sarah was not a passive figure in Abraham’s life; she actively contributed to his mission. The Torah records that when Abraham hesitated regarding the treatment of Ishmael, Hashem instructed him to follow Sarah’s guidance (Genesis 21:12). This highlights the wisdom and discernment of a righteous woman. Today, women are leaders in their own right, influencing their families and communities with their values and actions. The Channel of Blessings Jewish teachings emphasize that blessings enter a home through the woman. The Talmud (Bava Metzia 59a) states, "Honor your wife so that you may become rich." This is not merely about material wealth but about all forms of prosperity—spiritual, emotional, and physical. Sarah’s life illustrates this truth. Her merit and righteousness brought blessings not only to her household but also to future generations. This principle can inspire modern women to recognize their unique role as conduits of Hashem’s blessings. By cultivating virtues like compassion, humility, and faith, a woman draws divine favor into her home, benefiting her family and her broader community. Encouragement for Modern Women In a world that often underappreciates the quiet strength and spiritual depth of a woman’s role, Sarah’s life stands as a beacon of encouragement. Her legacy reminds us that true power lies not in outward appearances or societal accolades but in the ability to transform one’s surroundings through faith, love, and wisdom. For Noahide women, Sarah’s example serves as an affirmation that a righteous woman, guided by Torah values, can shape her family and community in profound ways. She teaches us that the work done within the home is not secondary to other achievements; it is the foundation upon which all lasting success is built. Conclusion Sarah, the matriarch of the Jewish people, exemplifies the timeless role of the woman as the heart of the home and the channel through which blessings flow. Her faith, wisdom, and spiritual strength are as relevant today as they were thousands of years ago. Whether you are nurturing a family, building a career, or contributing to your community, Sarah’s legacy reminds you of the immense power and sanctity of your role. By following her example, you can transform your home into a sanctuary of holiness and bring divine blessings to all who enter it. In doing so, you continue the work of our matriarchs, ensuring that their light shines brightly in our modern world. By Joshua Lovell

By Rabbi Moshe Perets Question: If you don't mind, I wanted to ask a question regarding the covering of the head with a kippah (head covering) or a hat. I don't mean to be disrespectful in any way. My question is: if I know covering the head recognizes that God is above me, why do I have to actually cover my head as long as I know He is above me in my heart and mind? Answer: Firstly, it is never disrespectful to ask a sincere question. Wearing a kippah is a bit like wearing a wedding ring. A wedding ring is a sign that you belong to someone. If you think of your loved one all the time, does that mean you no longer need to wear the ring? Is a ring only worn until you love each other enough not to need a reminder? Of course not, because: Just because you "know" that you're married, doesn't mean you won't "forget" when temptation comes your way. The ring isn't only a symbol for the one wearing it. It also has a message for everyone else who sees it, that they should be aware that this person belongs to somebody else, so don't interfere. If you see marriage as a burden, then you wear the ring like a ball and chain. But if you are in a relationship that is deep and real, then you wear the ring with pride, because the very existence of the ring means that there is someone out there who loves you more than anyone in the world. The same principles apply to wearing a kippah for Noahides. Only a very holy person could be conscious of God absolutely all the time. The rest of us need something tangible to remind us that He is always there. It is also a way to identify ourselves as Noahides in the eyes of those around us, signifying that we "belong" to a higher set of principles and to God. We wear it with pride because our commitment to living according to the Noahide laws reflects a deeply loving relationship with God. True love is with you all the time, and you want to tell the world! By wearing a kippah, we express our reverence and connection to God, not only internally but also externally, sharing our values and beliefs with those around us. If you would like to receive you too a Noahide Kippah and help other Noahides around the world to receive one as well, please help us launching this very First World-Wide Campaign printing of 500 Noahide Kippahs by making a Donation here. Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright polic y

In the life of a Noahide, the Torah plays a significant role as a source of moral and ethical guidance, providing principles for righteous living and a framework for understanding the Divine Will. Here are some key aspects of the Torah's role in the life of a Noahide: Moral and Ethical Guidance : The Torah, particularly the Seven Noahide Laws (the universal moral code given to all humanity according to Jewish tradition), offers clear guidelines on how Noahides should conduct their lives ethically and morally. These laws include prohibitions against idolatry, murder, theft, adultery, blasphemy, and cruelty to animals, as well as the positive injunction to establish courts of justice. Divine Blueprint for Righteous Living : For Noahides who embrace the Torah, it serves as a divine blueprint for understanding the Creator's will and purposes for humanity. Although Noahides are not obligated to observe the entirety of Jewish law (Halacha), they can draw spiritual and ethical insights from the Torah's teachings. Learning and Studying Torah : Many Noahides choose to study the Torah to deepen their understanding of its principles and teachings. This study often involves exploring the ethical and moral teachings found in the Torah, as well as gaining insights into the historical and spiritual aspects of the Jewish tradition. Connection to God : The Torah provides Noahides with a means to connect with God through study, prayer, and adherence to its moral teachings. By following the Noahide Laws and studying Torah, Noahides seek to cultivate a close relationship with the Divine and fulfill their spiritual purpose. Community and Fellowship : In some Noahide communities, the study and application of Torah principles form a central part of communal life. This includes gathering for study sessions, celebrating holidays with ethical and moral significance, and supporting one another in their spiritual journeys. Respectful Engagement with Jewish Tradition : Noahides who engage with Torah teachings do so with respect for Jewish tradition and Halacha. While they may draw inspiration and guidance from the Torah, they recognize and honor the distinct covenant between God and the Jewish people. Overall, the Torah serves as a guiding light for Noahides seeking to live righteous and meaningful lives in accordance with God's will. It provides a moral compass, spiritual nourishment, and a framework for building a strong relationship with the Divine, all while respecting the unique roles and responsibilities of both Noahides and Jews within the broader human family. Women can register and join the online, live 12 week study program with Rebbetzin Parry starting on July 16th on understanding the Hebrew Scriptures through a Jewish perspective  If you are a Woman you may Join Now By Rebbetzin Eliora Parry

Compiled by Rabbi Dr. Michael Schulman Here is the translation of Jeremiah 31:30-33   30. Behold, days are coming, says the L-rd, when I will seal a new covenant with the HOUSE OF ISRAEL and with the HOUSE OF JUDAH .   31. Not like the covenant that I sealed with their forefathers on the day that I took hold of their hand to take them out of the land of Egypt, for they abrogated My covenant, although I became their Master, says the L-rd. 32. For this is the covenant that I shall seal with the HOUSE OF ISRAEL after those days, says the L-rd; I will place my Torah within them and I will write it onto their heart; I will be their G-d and they will be a people for Me. 33. They will no longer teach – each man his fellow, each man his brother – saying, “Know the L-rd,” For all of them will know Me, from their smallest to their greatest, says the L-rd, when I will forgive their iniquity and will no longer recall their sin. A fine traditional explanation of the “New Covenant” verses in Jeremiah has been published in chapter 10 of the book “Their Hollow Inheritance,” by Michoel Drazin. Here is an excerpt of the main points from that chapter:   The Eternity of Torah   Jeremiah 31:30-33 “Behold, the days are coming,” says the L-rd, “when I will make a new covenant with the House of Israel and the House of Judah. Not like the covenant I made with their fathers on the day I took them by the hand to bring them out of the land of Egypt – My covenant that they broke, although I was their Master,” says the L-rd. “But this is the covenant I will make with the House of Israel after those days, ” says the L-rd: “I will place My Torah within them and write it upon their hearts; and I will be their G-d and they shall be My people, and no longer shall each man teach his neighbor and each his brother, saying: ‘Know the L-rd,’ for they shall all know, from the least of them to the greatest of them,” says the L-rd; “for I will forgive their iniquity, and remember their sin no more.”   This vision of the Messianic Era is not referring to any change in the contents of the Torah, for it does not say, “I will make a new Law with the House of Israel.” It is rather speaking about the covenant G-d made with the Jews at Mount Sinai. A Biblical covenant always denotes an agreement between at least two parties… In the Messianic Era , the covenant will be “new” (on a new level of depth) and different in that it will be revealed, owing to the tremendous Godly revelations the Jewish people will experience as mentioned:   Ezekiel 36:26-27 A new heart I will give you, and a new spirit I will place within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. And I will place My spirit within you, and cause you to walk in My statutes and be careful to observe My ordinances.   Joel 3:1-2 And it shall come to pass afterward that I will pour out My spirit on all flesh; your sons and daughters shall prophesy, your old men shall dream dreams, your young men shall see visions. Even upon the manservants and maidservants in those days, I will pour out My spirit. Through these revelations, the Jews will attain unsurpassed knowledge of G-d and His Torah, making it impossible for them to disobey either one. As the passage under discussion states: “I will place My Torah within them and write it upon their hearts….” It will be so ingrained in the Jew that, “no longer shall each man [need to] teach his neighbor and each his brother…” Similarly:   Zechariah 8:23 Thus says the L-rd of hosts: “On those days ten men out of all the languages of the nations shall take hold and seize the robe of a Jew, saying: `Let us go with you, for we have heard that G-d is with you.’”   Isaiah 11:9 They shall never hurt nor destroy in all My holy mountain; for the earth shall be full of the knowledge of the L-rd as the waters cover the sea. Hence, the Torah itself is eternal, as are each of its precepts [Ask Noah notes: i.e., its 613 Mosaic precepts for the Jews, and its 7 Noahide precepts for the Gentiles]:   Genesis 17:9-10 And G-d said to Abraham: “And you shall keep My covenant, you and your seed after you throughout their generations. This is My covenant, which you shall keep, between Me and you and your seed after you: every male among you shall be circumcised.” Exodus 12:17 And you shall observe the [commandment of] unleavened bread, for on this very day I brought your hosts out of the land of Egypt; therefore, you shall observe this day throughout your generations as an ordinance forever.   Exodus 31:16 Therefore, the children of Israel keep the Sabbath, observing the Sabbath throughout their generations as a perpetual covenant. Missionaries mistakenly contend that it was necessary to replace the Torah because its commandments are too difficult to observe. They try to convince the nations of the world of this by claiming that G-d’s Torah covenant with the Jews implies that the only way for any person to be righteous in G-d’s eyes and earn a place in the eternal reward of the World to Come was through strict observance of all the 613 Jewish commandments. They hide (or do not know) the truth that there is a separate Torah covenant for Gentiles, which is that for a Gentile to be righteous in G-d’s eyes and earn a place in the eternal reward of the World to Come, he or she should observe the letter and spirit of the Seven Noahide commandments. This universal covenant includes G-d’s promise of the acceptance of personal repentance, which is implicit in the Covenant of the Rainbow.   Here are some additional classic commentaries on these verses as they relate to the future Messianic Era, quoted from The Book of Jeremiah, Volume Two, p. 254-255, by Judaica Press:   verse 30: “a new covenant” – Ibn Nachmiash explains that the Torah must always seem new and fresh. The only reason it may seem old and boring is that the evil inclination makes it seem so. In the future, however, when the evil inclination will be destroyed, it will indeed [always] be a “new Torah”.   verse 32: “I will inscribe it upon their hearts” – It will not be forgotten from their hearts. It will be as though it had been inscribed there. -[Mezudas David]   verse 33: “no longer shall one teach his neighbor” – Scripture does not say that they will all be equal in wisdom, for that is impossible. It is surely impossible that the smallest should be as wise as the greatest. The intention is that in “knowing the L-rd,” i.e. in fearing Him and in walking in His ways all will be equal. -[Redak] verse 33: “for I will forgive their iniquity” – that they committed in exile, and I will give them a new heart to know Me. -[Redak] Since they will be pure of sin, they will be able to perceive that the L-rd is G-d. -[Mezudas David ]   While on this subject, we have taken the opportunity to provide some of our own additional insights into another meaning of the “New Covenant.” This explanation was presented to our rabbinical advisor, who certified it as a novel but completely acceptable Torah insight.   Here is this explanation of the above quoted verses, Jeremiah 31:30-33:   30. Here it is clear from the plain words of the verse that G-d is speaking about a new covenant He will make specifically with all the Tribes of the Jewish People, both with the House of Judah (the 2 Tribes in the Kingdom of Judah, which were Judah and Benjamin, and also including Levi), and with the House of Israel (the remaining 10 Tribes in the north of the Holy Land, which split off from the Kingdom of Judah after King Solomon’s son Rekhavam became king).   31. The covenant that is being described here can also be viewed as the covenant of Redemption of the Jewish People from exile, since it is being compared to the covenant that was made “on the day that I took hold of their hand to take them out of the land of Egypt.” That was the day that the Covenant of Redemption was actualized. It was first promised to the enslaved Israelites at the burning bush, when G-d told Moses to tell the Israelites that His Name is “I-Shall-Be-As-I-Shall-Be,” meaning “I shall be their Redeemer from this exile in Egypt, as I shall be their Redeemer from their future exiles.” The new covenant in the future will be different in that, unlike the original redemption led by Moses, the final redemption led by the Messiah will never be followed by any further national exiles.   32. “After those days ” refers to after the days of the future Final Redemption, which will include the Messiah’s ingathering of all the Jews to the Land of Israel. In that time of the Messianic Era, G-d will open the mind and heart of every Jew to know and understand the entire Written and Oral Torah and all of their commandments, in a way of an “instinctive” knowledge that they will know automatically and completely, as part of their essential being. From then on, their eternal occupation will be only to learn about the hidden spiritual secrets of the Torah and the Essence of G-d. The Hebrew translated as “I will be a G-d (Elo-kim) for them” means that the unlimited and utterly transcendent Divine Essence (referred to as “I”) will be the normal and natural life force (which is presently the function “Elo-kim”) for every Jew. Furthermore, the promise “they will be a people for Me” will fulfill G-d’s original motivation to bring about the creation of a physical realm, so that His transcendent Essence will eventually be revealed there to the Jewish People, and through them to the Righteous Gentiles who have earned a share in that eternal revelation.   33. Because G-d will open the mind and heart of every Jew to know and understand the entire Written and Oral Torah and all of their commandments, in a way of an “instinctive” knowledge that they will know automatically and completely, as part of their essential being, there will be no need or use for one Jew to teach another Jew these laws and texts (as today a parent teaches a child or a teacher teaches a student). Rather, G-d will teach His secrets to the entire people through His Righteous Messiah. And the Messiah will have a special knowledge of G-d’s secrets which will always surpass the growing capacity of knowledge of all other human beings. Research and Compilation made by Rabbi Dr. Michael Schulman and brought by Rabbi Moshe Perets    Note by Rabbi Dr. Schulman Artscroll Hebrew Bible, or  Tanakh . [ Tanakh  is an abbreviation with the Hebrew Letters T – N – Kh, which stand for  T(orah)  = 5 Books of Moses,  N(evi’im)  = Prophets,  Kh(esuvim)  = Holy Writings.] Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright polic y

By Rabbi Moshe Perets Kippah (literally: dome) A kippah, also known in Yiddish as a yarmulke, is a skullcap worn as a sign of respect and reverence for God. While traditionally associated with Jewish men and boys, who wear it especially during prayer, Torah study, blessings, and in the synagogue, the practice of head covering has meaningful roots and significance. For Noahides, the kippah can symbolize a similar awareness and acknowledgment of a higher power. The practice of covering one's head can serve as a reminder of one's commitment to living a life in accordance with the values and principles of the Noahide laws, showing respect and humility before God. In biblical times, priests in the Temple were instructed to cover their heads, and this practice has evolved into a broader tradition. Wearing a kippah can be a personal and meaningful way for Noahides to connect with this ancient tradition and express their reverence for God in their daily lives. If you would like to receive you too a Noahide Kippah and help other Noahides around the world to receive one as well, please help us launching this very First World-Wide Campaign printing of 500 Noahide Kippahs by making a Donation here. Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright polic y

As a kid, two of my favorite characters were Superman and Batman. Almost anyone from the Justice League, Teen Titans, and Legion of Superheroes. I like these heroes because they represent the idealism that children possess. As I got older, I saw my idyllic characters become lost in the attempt to make them more "realistic." Creators who were once fans wanted their believe characters to reflect the world they experience, not the world they hoped for. This is best seen in modern television shows and movies where all it takes to be a superhero are a costume and the willingness to beat up bad guys. What is defined as badguys changes from project to project. According to the standard of values expressed by older comics, almost every superhero today could be classified as a bad guy. The fact that the good guys aren't so good isn't the worst part of the problem. The worst problem is that not only are they amoral or morally ambiguous or right out evil, but they're also boring. By Hillel Penrod

Question: Why be a Righteous Person? What difference does it make what kind of a Person you are, and who cares? After all, look at all the chaos in the world today. And look at all the people there are in the world. Does it make a difference to them? Answer: A great leader of our generation said that it does make a difference whether you are a Righteous Person or not . It does mean something, and someone does care. The Rebbe, Rabbi Menachem Mendel Schneerson, told the world that we will soon see the coming of the righteous redeemer Moshiach (the Messiah descended from King David), as promised in the book of Deuteronomy and the books of the Prophets. He urged people all over the world to prepare themselves by strengthening their observance of their Divine Commandments. For Gentiles, he said that this means strengthening their understanding and observance of the Divine Commandments from Mount Sinai that apply to them, namely the Seven Commandments that had been given to Noah for all his descendants. For Gentiles, the Rebbe spoke out beginning more than 40 years ago to reawaken all people of the world to the Seven Laws which G-d gave to Noah and his family, and all their generations to come. The Divine rewards for observing this Noahide Code, learning its details, and encouraging its wider acceptance are an inheritance for all people, which is there to be taken. The Rebbe said that this spiritual reconnection of the world will be accomplished by Jews and Gentiles joining together along their perspective assigned paths, in a spirit of kindness, goodness and charity. Research made by Rabbi Dr. Michael Schulman and brought by Rabbi Moshe Perets    Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright polic y

By Rabbi Moshe Perets The Significance of Head Covering: Recognizing a Higher Power The covering of the head is meant as a constant reminder that there is a power higher than human reason or understanding. Even though human reason is what renders us pre-eminent among other creatures, the divine teachings nonetheless proclaim that this is not our greatest or most valuable capacity. Aristotle's views notwithstanding, human reason is not what makes us divine. The highest power in humanity is the recognition of the Creator as a Being who utterly transcends reason — whom we call God — and before whom we are duty-bound to make our reason subservient and to humble ourselves. The power of recognizing God and our subservience to Him can neutralize the instinctive desires that one might consider uncontrollable. This is the power that the kippah or head covering gives to those who wear it. The covering of the head is thus a fitting symbol that distinguishes the wearer in a society where acting on desire and the pursuit of pleasure often define the meaning and value of life. For Noahides, wearing a head covering can serve as a constant, tangible reminder of their commitment to the Seven Noahide Laws and their recognition of a higher power guiding their actions and decisions. It symbolizes humility, respect, and a deep connection to the Creator, distinguishing them in a world that frequently prioritizes material desires over spiritual values. If you would like to receive you too a Noahide Kippah and help other Noahides around the world to receive one as well, please help us launching this very First World-Wide Campaign printing of 500 Noahide Kippahs by making a Donation here. Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright polic y

By Leo Yuwono Indonesia is a country with rich diversity, and Noahide Indonesia, as a relatively new community understand the facts, hence need to build and foster a good and trusted relationship within and make this opportunity to spread the light of Torah to fellow Indonesian. One good opportunity offered by Generasi Literat to visit our community, and we don't wait for a second chance. Here's our story : Diversity Hangout, a positive activity initiated by the young generation of Indonesia in Jakarta within the organization: Generasi Literat . This activity aims to better understand the diversity that exists in the social structure of Indonesian society, which includes culture, language, including beliefs. This Diversity Hangout was conducted face to face, where members of the Generasi Literat community visited the target community to have direct interaction. In this 11th program, Generasi Literat chose Bnei Noah Indonesia Community to visit. Of course, we from the Bnei Noah Indonesian community accept this honor with open arms and joy. It was agreed that the hangout would be held on February 24 2024, taking place in one of the meeting rooms in the North Jakarta area, because our community does not yet have a secretariat. After the opening, the event began with an exchange of souvenirs, where the Literat Generation gave a certificate of participation in the Diversity Hangout and 3 books by the Literat Generation to the Indonesian Bnei Noah community, and the Indonesian Bnei Noah Community gave the Universal Ethics Book, which is a translation of the Universal Ethics Book written by Rabbi. Dr. Shimon D. Cowen, one of the Rabbis who oversees and teaches Bnei Noah Indonesia. The event continued with a presentation from Moreh Leo Yuwono, regarding what Bnei Noah Indonesia is, what is the basis of our beliefs (In which Torah under the Framework of the 7 Laws of Noah). After the presentation, participants were given the opportunity to conduct questions and answers, to better understand the presentation that had just been presented. The climax of this event was: Personal reflection from each participant in the Lihat Dengar Rasakan format -translated : See, Listen, Feel, they wrote down the impressions they got after participating in this event, especially after interacting with this new community. Some of their writings are really encouraging : "Happy to interact with the Bnei Noah Indonesia community" "So it adds to diversity in Indonesia" "Amazed" "So I now know the Hebrew letters and how to read them" "Now I'm exposed to the teachings of the Torah, and I'm no longer afraid" The event closed with the distribution of Universal Ethics books (the Indonesian translation) to all participants of Generasi Literat, group photos and lunch together. Find this article in Bahasa Indonesia . By Leo Yuwono, Noahide Ambassador to Indonesia

Weekly Parasha for Noahides by Rabbi Moshe Perets New Weekly Parasha Commentary of the Week for Bnei Noah By Rabbi Moshe Perets   Second Parasha: Noah (Genesis Chapters 6 to 11) What is the main Torah teaching in Parashat Noah for Noahides?   How Noah is the Builder of a New world? The Root of the Name Noah? How Noah will bring rest or Salvation to Humanity? How Noah will usher the world into Shabbat?   How Noah is the Builder of a New world? We can find in Bereshit (Genesis) - Chapter 5:28 וַֽיְחִי־לֶ֕מֶךְ שְׁתַּ֧יִם וּשְׁמֹנִ֛ים שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד "And Lamech lived a hundred and eighty two years, and he begot a son ." Rashi says: and he begot a son.  Heb. בֵּן, from whom the world was built (נִבְנָה). - [from  Tanchuma Bereishith  11]   Meaning that Noah would be the one responsible of building the new world. How is Noah the First revelation of Mashiach? Gen 5:29 וַיִּקְרָ֧א אֶת־שְׁמ֛וֹ נֹ֖חַ לֵאמֹ֑ר זֶ֞ה יְנַֽחֲמֵ֤נוּ מִמַּֽעֲשֵׂ֨נוּ֙ וּמֵֽעִצְּב֣וֹן יָדֵ֔ינוּ מִן־הָ֣אֲדָמָ֔ה אֲשֶׁ֥ר אֵֽרֲרָ֖הּ יְהֹוָֽה: “And he named him Noah , saying, "This one will give us rest from our work  and from the toil of our hands from the ground, which the Lord has cursed."   Rashi explains: This one will give us rest.  Heb. יְנַחֲמֵנוּ. He will give us rest (יָנַח מִמֶּנּוּ) from the toil of our hands. Before Noah came, they did not have plowshares, and he prepared [these tools] for them. And the land was producing thorns and thistles when they sowed wheat, because of the curse of the first man (Adam), but in Noah’s time, it [the curse] subsided. This is the meaning of יְנַחֲמֵנוּ. If you do not explain it that way, however (but from the root (נחם), the sense of the word does not fit the name, [נֹחַ], and you would have to name him Menachem. — [See  Gen. Rabbah  25:2] [i.e., If we explain the word according to its apparent meaning, “this one will console us,” the child should have been called Menachem, the consoler.]   Refering to Machiach – As Noah is the soul of Moses and the Soul of Mashiach – Rabbi Menachem Mendel Shneerson and now the Jewish People.  As the Jewish People are the ones who will console or confort humanity in revealing to each one what the purpose of life is. To be engaged in a relationship with HaShem. And that is to study Torah with the Jews and to learn how to experience everything in this world in the context of a relationship with HaShem.   Genesis 7:11 בִּשְׁנַ֨ת שֵֽׁשׁ־מֵא֤וֹת שָׁנָה֙ לְחַיֵּי־נֹ֔חַ בַּחֹ֨דֶשׁ֙ הַשֵּׁנִ֔י בְּשִׁבְעָֽה־עָשָׂ֥ר י֖וֹם לַחֹ֑דֶשׁ בַּיּ֣וֹם הַזֶּ֗ה נִבְקְעוּ֙ כָּל־מַעְיְנוֹת֙ תְּה֣וֹם רַבָּ֔ה וַֽאֲרֻבֹּ֥ת הַשָּׁמַ֖יִם נִפְתָּֽחוּ: “In the six hundredth year of Noah's life, in the second month, on the seventeenth day of the month, on this day, all the springs of the great deep were split, and the windows of the heavens opened up.”   The Zohar explains this verse as a prediction that "in the sixth century of the sixth millennium , the gates of supernal wisdom will be opened, as will the springs of earthly wisdom, preparing the world to be elevated in the seventh millennium." Indeed, the fifty-sixth century  from creation ( 1740-1840  in the secular calendar) was a time of great discovery and accelerated development, both in the supernal wisdom of Torah and in the earthly wisdom of secular science. This was the century in which the teachings of Chassidism were revealed and disseminated by Rabbi Israel Baal Shem Tov and his disciples. The inner soul of Torah, which until then had been the province of a select number of mystics in each generation, was made accessible to all, imparting a new depth to our understanding of the divine wisdom and infusing vitality and joy into our observance of the mitzvot. As these supernal revelations poured forth from the windows of heaven, the earthly wellsprings answered in kind. The same century saw an unprecedented eruption of knowledge in all fields of secular science — in mathematics, physics, medicine, technology and the social sciences — revolutionizing all areas of human life. According to the Zohar, this dual revolution came to prepare the world for the "seventh millennium"  — the era of Moshiach, when the six "workday" millennia of history will culminate in an age "that is wholly Shabbat and tranquillity for life everlasting."   Tehillim (Psalms) - Chapter 90:4 כִּ֚י אֶ֪לֶף שָׁנִ֡ים בְּֽעֵינֶ֗יךָ כְּי֣וֹם אֶ֖תְמוֹל כִּ֥י יַֽעֲבֹ֑ר וְאַשְׁמ֘וּרָ֥ה בַלָּֽיְלָה: “For a thousand years are in Your eyes like yesterday, which passed, and a watch in the night.” The year is 5785 5785 years = 18.87 – meaning 6.50pm Friday Shabbat enters at the latest in Israel at 7:10pm 19:10 Candle lighting (Pinchas) We have approximately 20 mins (in order to enter the Yom SheKuloShabbat - the Second phase of the Messianic Redemption) 14 years = 20 mins   Psalms 90:5 זְרַמְתָּם שֵׁנָ֣ה יִֽהְי֑וּ בַּ֜בֹּ֗קֶר כֶּֽחָ֘צִ֥יר יַֽחֲלֹֽף: You carry them away as a flood; they are like a sleep; in the morning, like grass it passes away. You carry them away as a flood; they are like a sleep.  Now you have seized those years and had them become a few days, which are merely like a sleep of slumber, for the years of the generations are seventy years, as is explained at the end of the chapter: “The days of our years because of them are seventy years,” and they are regarded as one sleep. As the matter that is said (below 126:1) “When the Lord returns the returnees to Zion, we shall be like dreamers.” You carry them away as a flood.  Heb. זרמתם, an expression of flooding, as (Hab. 3:10): “A stream (זרם) of water.”   Noah walked with God Bereshit (Genesis) - Chapter 6:8 וְנֹ֕חַ מָ֥צָא חֵ֖ן בְּעֵינֵ֥י יְהֹוָֽה: "But Noah found favor in the eyes of the Lord."   Gen 6:9 אֵ֚לֶּה תּֽוֹלְדֹ֣ת נֹ֔חַ נֹ֗חַ אִ֥ישׁ צַדִּ֛יק תָּמִ֥ים הָיָ֖ה בְּדֹֽרֹתָ֑יו אֶת־הָֽאֱלֹהִ֖ים הִתְהַלֶּךְ־נֹֽחַ: “These are the generations of Noah, Noah was a righteous man he was perfect in his generations; Noah walked with God.”   Rachi explains on: Noah walked with God.           walked. (הִתְהַלֶּךְ) is in the hitpael (התפעל) verb form like hitpalel-prayer (התפלל). The hitpael form is used for reflexive or reciprocal actions in Hebrew, meaning that the action is often directed toward oneself. In the case of hitpalel , which means "to pray," the hitpael  form implies that prayer is something one engages in personally, almost as an introspective or self-reflective action. For example, (Gen. ibid. 13): “Rise, walk (הִתְהַלֵּךְ)” is the future (i.e., imperative). “Noah walked ( הִתְהַלֶּךְ)” is the past. (I Sam. 12:19): “Pray (הִתְפַּלֵּל) for your servants” is future  (i.e., imperative), and (I Kings 8:42) “ and he will come and pray (וְהִתְפַּלֵּל) toward this house” is past, only that the “vav” at the beginning converts it to the future . — [as explained by Mizrachi]   The Rectification of the Sin of the Tree of Knowledge Bereshit - Chapter 3:8 וַיִּשְׁמְע֞וּ אֶת־ק֨וֹל יְהֹוָ֧ה אֱלֹהִ֛ים מִתְהַלֵּ֥ךְ בַּגָּ֖ן לְר֣וּחַ הַיּ֑וֹם וַיִּתְחַבֵּ֨א הָֽאָדָ֜ם וְאִשְׁתּ֗וֹ מִפְּנֵי֙ יְהֹוָ֣ה אֱלֹהִ֔ים בְּת֖וֹךְ עֵ֥ץ הַגָּֽן: “And they heard the voice of the Lord God going in the garden  to the direction of the sun, and the man and his wife hid from before the Lord God in the midst of the trees of the garden.” The voice of HaShem was only " heard" in the Torah after the sin of the Tree of Knowledge, because man had separated himself from HaShem's Will or Voice. Before the sin, the voice of HaShem (His Will) was totaly one with the voice (the will) of the human being. Noah begun the rectification and bringing back the voice of HaShem (His Will) to be once more united with the human being. Melachim I (I Kings) - Chapter 8:1 / 8:41-43 Then Solomon assembled the elders of Israel, and all the heads of the tribes, the princes of the fathers' (houses) of the children of Israel, unto king Solomon in Jerusalem; to bring up the ark  of the covenant of the Lord out of the city of David, which is Zion.                                 מאוְגַם֙ אֶל־הַנָּכְרִ֔י אֲשֶׁ֛ר לֹא־מֵעַמְּךָ֥ יִשְׂרָאֵ֖ל ה֑וּא וּבָ֛א מֵאֶ֥רֶץ רְחוֹקָ֖ה לְמַ֥עַן שְׁמֶֽךָ: מבכִּ֚י יִשְׁמְעוּן֙ אֶת־שִׁמְךָ֣ הַגָּד֔וֹל וְאֶת־יָֽדְךָ֙ הַֽחֲזָקָ֔ה וּֽזְרֹעֲךָ֖ הַנְּטוּיָ֑ה וּבָ֥א וְהִתְפַּלֵּ֖ל אֶל־הַבַּ֥יִת הַזֶּֽה מגאַתָּ֞ה תִּשְׁמַ֚ע הַשָּׁמַ֙יִם֙ מְכ֣וֹן שִׁבְתֶּ֔ךָ וְעָשִֹ֕יתָ כְּכֹ֛ל אֲשֶׁר־יִקְרָ֥א אֵלֶ֖יךָ הַנָּכְרִ֑י לְמַ֣עַן יֵדְעוּן֩ כָּל־עַמֵּ֨י הָאָ֜רֶץ אֶת־שְׁמֶ֗ךָ לְיִרְאָ֚ה אֹֽתְךָ֙ כְּעַמְּךָ֣ יִשְׂרָאֵ֔ל וְלָדַ֕עַת כִּי־שִׁמְךָ֣ נִקְרָ֔א עַל־הַבַּ֥יִת הַזֶּ֖ה אֲשֶׁ֥ר בָּנִֽיתִי   41 And also to the stranger, who (is) not of Your people Israel, but will come from a far country for the sake of Your Name. 42 For they shall hear of Your great Name, and of Your mighty hand, and of Your outstretched arm, and he will come and pray toward this house. 43 You shall hear in heaven Your dwelling place, and do according to all that the stranger calls You for, that all peoples of the earth may know Your Name, to fear You, as (do) Your people Israel, and that they may know that Your Name is called upon this house that I have built.   Yeshayahu (Isaiah) - Chapter 56:6-7 ווּבְנֵ֣י הַנֵּכָ֗ר הַנִּלְוִ֚ים עַל־יְהֹוָה֙ לְשָׁ֣רְת֔וֹ וּלְאַֽהֲבָה֙ אֶת־שֵׁ֣ם יְהֹוָ֔ה לִֽהְי֥וֹת ל֖וֹ לַֽעֲבָדִ֑ים כָּל־שֹׁמֵ֚ר שַׁבָּת֙ מֵֽחַלְּל֔וֹ וּמַֽחֲזִיקִ֖ים בִּבְרִיתִֽי “And the foreigners who join with the Lord to serve Him and to love the name of the Lord, to be His servants, everyone who observes the Sabbath from profaning it and who holds fast to My covenant.”                   זוַֽהֲבִֽיאוֹתִ֞ים אֶל־הַ֣ר קָדְשִׁ֗י וְשִׂמַּחְתִּים֙ בְּבֵ֣ית תְּפִלָּתִ֔י עֽוֹלֹתֵיהֶ֧ם וְזִבְחֵיהֶ֛ם לְרָצ֖וֹן עַל־מִזְבְּחִ֑י כִּ֣י בֵיתִ֔י בֵּית־תְּפִלָּ֥ה יִקָּרֵ֖א לְכָל־הָֽעַמִּֽים  “I will bring them to My holy mount, and I will cause them to rejoice in My house of prayer, their burnt offerings and their sacrifices shall be acceptable upon My altar, for My house shall be called a house of prayer for all people.” Start this Free Course Now on Noah's Ark Secrets By Rabbi Moshe Perets    Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright polic y

Written by Joshua Lovell In Jewish tradition, the Seven Noahide Laws — commanded by God to all humanity through Noah after the flood — serve as the universal moral code, offering a foundation upon which any righteous society is built. The Torah describes these laws as a covenant between God and all people, meant to establish justice, sanctify life, and promote peace among all nations. The Seven Noahide Laws are:   I.      Believe and trust in the One God Not to worship any idol (anything other than G-d alone)   II.      Honor the One True God and praise Him   Do not blaspheme God's Name or swear falsely or curse in His Name.  III.      Respect the Sanctity of Human Life   Do not murder, injure, or act with cruelty to another person. IV.      Respect Family Unity for G-d has Defined Marriage Do not commit forbidden relations, including adultery or incest.   V.      Respect the Property of Your Fellow Person Do not commit theft, robbery, or extortion. VI.      Respect the Life of All Creatures Do not be cruel to animals, or eat flesh severed from a still-living animal. VII.      Uphold the Establishment of Righteous Courts of Law Reinforce correctness of the legal system and the administration of justice. These commandments reflect the fundamental principles of a society dedicated to righteousness, compassion, and justice. Each of the Seven Laws provides a specific moral framework, guiding human relationships with both God and one another. Sodom and Gomorrah: A Society Without the Seven Laws The cities of Sodom and Gomorrah are infamous for their destruction in the Torah, with the prophet Ezekiel later stating that their sins included "pride, fullness of bread, and abundance of idleness" (Ezekiel 16:49). Midrash and Talmudic sources expand on this, illustrating a society that not only ignored the Seven Noahide Laws but actively violated them. Idolatry and Blasphemy: Sodom and Gomorrah were deeply entrenched in idolatrous practices, showing complete disregard for the acknowledgment of God. According to the Talmud (Sanhedrin 109a), they cultivated a culture of arrogance, believing themselves self-sufficient, and had no respect for a higher authority or Creator. Blasphemy followed, as they dishonored the Creator who had granted them their land's natural riches. Murder and Violence: The Talmud describes how Sodomites regularly committed acts of violence, not only tolerating murder but enshrining it within their customs. The story of a young girl in Sodom, who was killed for sharing bread with a stranger (Sanhedrin 109b), illustrates a society where compassion was scorned and the vulnerable were exploited. Sexual Immorality: As reflected in the episode with Lot and the townspeople surrounding his house (Genesis 19), Sodom and Gomorrah embodied moral depravity. Their culture disregarded boundaries, pursuing gratification at the expense of others’ dignity and rights. Midrash Rabbah explains that this licentiousness was not merely tolerated; it was part of their accepted social norms. Theft and Exploitation of Strangers: According to rabbinic sources, the Sodomites were hostile toward travelers and outsiders, often stealing from them or abusing them in degrading ways (Sanhedrin 109b). Their treatment of outsiders underscores how deeply their disregard for the Noahide prohibition against theft extended. Rather than building a just society, they preyed on those vulnerable and in need. Refusal to Establish Justice: Finally, and perhaps most notably, Sodom and Gomorrah had no real system of justice. The obligation to establish courts and uphold laws was actively subverted. In fact, the Talmudic sages describe how Sodom’s courts would deliver intentionally corrupt rulings, furthering oppression rather than delivering justice. This perversion of justice—where courts reinforced societal evil rather than restraining it—embodied the very opposite of what the Seven Noahide Laws were intended to establish. The Noahide Laws and the Survival of Humanity The Flood in the time of Noah represents a rebirth of the human race, grounded in these Seven Laws, each intended to support life, justice, and compassion. When humanity became corrupted, as it had before the Flood, the entire moral fabric of society was compromised. Thus, the Sages teach that Sodom and Gomorrah are essentially a replay of the generation of the Flood: a world where God's covenant was disregarded, leading to the moral collapse of society itself (Pirkei Avot 5:10). While the Flood was a Divine act intended to cleanse the earth of corruption, the destruction of Sodom and Gomorrah stands as a direct response to human choices, showcasing the inherent consequences of disregarding the divine commandments. This serves as a powerful warning, illustrating the self-destruction that inevitably arises when a society disregards the foundation laid by the Seven Laws. The Seven Laws as a Blueprint for Peace and Compassion From a Noahide perspective, the story of Sodom and Gomorrah holds profound lessons about the need for a universally just society. The Seven Noahide Laws do not simply prohibit evil acts; they are a positive framework meant to inspire societies to establish justice, uphold the dignity of life, and recognize the sanctity of creation. Justice (Dinim): By establishing courts of justice, a society creates a system where wrongdoings are addressed fairly, preventing lawlessness and ensuring peace. Respect for Life and Dignity: Prohibitions against murder, theft, and sexual immorality foster a culture that honors the rights of others. Compassion for Creation: Laws against cruelty to animals (such as eating from a living animal) teach kindness, extending humanity’s moral responsibility to all creatures. Acknowledgment of God: Prohibitions against idolatry and blasphemy direct societies toward an awareness of their Creator, instilling a sense of purpose and higher moral accountability. By following these commandments, communities fulfill a higher calling: to build a world based on compassion, integrity, and mutual respect. For Noahides, embracing the Seven Laws is not simply a religious act but a commitment to the betterment of society and the world. They represent the foundational ethics for a humanity that seeks to align itself with God’s will, creating a world where justice and compassion prevail. Conclusion The destruction of Sodom and Gomorrah reveals the profound dangers of a society that disregards the Seven Noahide Laws. As the foundation of human civilization, these laws remind us of our responsibility to build societies where every individual—both resident and stranger—can live with dignity, respect, and justice. This vision stands at the heart of the Noahide commitment and serves as the ultimate safeguard against moral decay. In a world where societies often struggle with inequality, violence, and moral confusion, the Seven Noahide Laws provide a timeless, God-given blueprint for establishing justice and sustaining peace. Just as Sodom’s disregard for these principles led to ruin, our own commitment to them offers a path toward a world redeemed—one that truly reflects God’s intention for creation. By Joshua Lovell

By Joshua Lovell In the Torah, Eliezer, the devoted servant of Abraham, stands as an inspiring example of loyalty, humility, and faith. Though not part of the Jewish people, he played a significant role in helping Abraham establish the family and legacy that would later become the Jewish nation. As a Noahide today, someone committed to the Seven Laws of Noah and the ethical path established by God, Eliezer’s role feels like a natural model for the unique relationship we share with the Jewish people. Who Was Eliezer? Eliezer’s story comes to life in the book of Genesis, where he serves as Abraham’s trusted servant and companion on his spiritual journey. While not part of the covenantal family, Eliezer still played a crucial role. He was the one Abraham trusted with finding a suitable wife for his son Isaac, a task that would shape the destiny of Abraham’s descendants. Eliezer’s mission reveals his deep faith, loyalty, and wisdom, qualities that made him an ideal partner for Abraham’s holy work. Jewish tradition values Eliezer for his righteousness and integrity, describing him as a person who “drew from Abraham’s well” (Talmud, Yoma 28b). Even though he didn’t share Abraham’s lineage or receive the same covenant, Eliezer’s closeness to Abraham was rooted in a shared vision and devotion to God. A Modern-Day Parallel: Noahides as Eliezer, Jews as Abraham As Noahides, we aren’t Jewish, but we share a deep admiration for Jewish teachings and values. In a way, we are like modern-day Eliezers, loyal to the God of Israel and committed to the moral path that the Torah lays out for all humanity. Just as Eliezer was essential to Abraham’s mission, Noahides today play a crucial role alongside the Jewish people, helping to bring the ethical teachings of the Torah to the world. Our Jewish friends, like Abraham, carry forward the legacy of the covenant with God. They dedicate themselves to the rigorous study of Torah and the fulfillment of the 613 mitzvot. For Noahides, our commitment lies in observing the Seven Laws of Noah, the commandments given to all of humanity, which promote a just and moral society. These laws help us walk a path aligned with God’s will while embracing the values of peace, justice, and kindness. The Bond of Faith: A Partnership Rooted in Trust and Mutual Respect The connection between Jews and Noahides is not unlike the trust Abraham placed in Eliezer. Abraham knew that Eliezer, though not part of his family’s covenant, could be relied upon to carry out a sacred mission with integrity and devotion. Today, we look to the Jewish people for spiritual guidance and wisdom, finding inspiration and encouragement in their dedication to God’s teachings. This relationship is a gift to us as Noahides, as it gives us access to the ethical and spiritual treasures of Torah. While we may not have the same obligations as our Jewish friends, we can draw closer to God by living in harmony with His will and striving to embody the principles of justice, compassion, and reverence. Embracing Eliezer’s Mission: Humility, Service, and Faithfulness Eliezer’s life was marked by selfless service. His mission was not about personal recognition; it was about fulfilling a purpose greater than himself. This is a valuable lesson for Noahides today. We have the privilege of helping spread the values of Torah without necessarily being the focus of the story. Like Eliezer, our role is one of humble service, devotion, and faith. This doesn’t diminish our worth; rather, it honors our unique role in God’s plan. Eliezer may not have been a direct heir to Abraham’s covenant, but he was a beloved and trusted partner in fulfilling its goals. Similarly, Noahides today hold an essential place as partners with the Jewish people, bringing the values of Torah to our communities and upholding ethical monotheism. Living as a Modern-Day Eliezer: Finding Joy and Purpose For us, Eliezer represents the joy of participating in God’s plan with humility and loyalty. We may not be part of the Jewish covenant, but we can share in its spirit. Like Eliezer, we draw from “Abraham’s well”—finding wisdom, strength, and inspiration in the teachings of Torah and the guidance of the Jewish people. In a world that often feels disconnected from deeper values, this partnership is a profound source of blessing and purpose. Our work as Noahides includes studying the Seven Laws of Noah, supporting our Jewish friends in their mission, and embodying the Torah’s call for a life of righteousness and kindness. Every Noahide is part of this journey, bringing the light of God into the world, one act of kindness, one choice for justice, one moment of prayer at a time. A Shared Mission: Working Together Toward a Better World The partnership between Jews and Noahides is one of mutual respect, shared purpose, and dedication to a world that reflects God’s presence. Just as Abraham and Eliezer worked together, each fulfilling their unique role, we as Noahides work alongside the Jewish people. They carry the torch of Torah study and mitzvot observance, while we are called to uphold and share the universal values of the Seven Noahide Laws. Together, we build toward a vision of humanity united in the worship of the One God, where justice, compassion, and peace reign. In this mission, we are not “outsiders,” but rather honored partners—each group fulfilling its unique role, drawing on the legacy of Abraham and Eliezer, and looking forward to the day when, as the prophets foretell, “the knowledge of God will fill the earth as the waters cover the sea” (Isaiah 11:9). In honoring the legacy of Eliezer, we Noahides find our role as a humble but essential partner in the journey of the Jewish people. We embrace this sacred calling, proud to be part of a story that leads the world closer to God, just as Eliezer stood by Abraham, helping fulfill a vision that still blesses the world to this day. By Joshua Lovell