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Noahide Weekly Podcasts "When telling someone that you have left the ch'ristian faith, you are often met with many different reactions. If it is a close family member or friend, they may look at you with fear or sorrow, like you are signing up for damnation and going to surely burn in hell or, at the very least, not go to heaven. If it is an acquaintance or someone you talk with on the topic, they get very defensive or angry, like telling a child that there is no "tooth fairy" or "santa claus" for the first time. As someone who has been in their shoes, I know why they think and feel like they do. It is because they have doubt, uncertainty, and fear for themselves and the people they care about. You see, people want to have a connection with God and know that the connection they think they have is real. To think that the connection you thought you had with your creator wasn’t real is almost unbearable. This is why, unfortunately, people will close you off and won’t listen; it's because of fear and/or pride. For me, it was both. Fear was because I did not want to even think of the possibility of what would happen to me, my children, friends, family, and other people I had misinformed, And pride because how could I be wrong all these years? Over the last few years, I started questioning what I had been told and believed. I wanted to understand why I believed these things and where these beliefs came from. My father and I would often sit at night and speak of different prophecies and/or scriptures and how they would be applied to our day-to-day lives and after. Some things discussed were subtle and brief, and others were in more detail. The conclusion we both came to about the same time, though, was something just wasn’t right. This all lead me on a journey of knowing, understanding, and studying. It started with some videos on YouTube by Rabbi Tovia Singer. I watched videos on different topics debunking things that are the foundations of the ch'ristian faith. The "virgin" birth, how we obtain salvation, and who this man j'esus was or was not were just a couple of the things. If you start at the beginning, where ch'ristians claim it is written (The “Old Testament” Prophecies of a "virgin" birth or passion narrative), you have scriptures that ch'ristians have either mistranslated the Hebrew words to fit their narrative or have taken the scripture entirely out of context. Let me give you just a few examples: 1-      A big one that ch'ristians always like to bring up is Isaiah 53. In Isaiah 53, the scripture talks about the simple servant. Christians take this scripture and say it refers to a prophecy of j'esus. However, when you read the scriptures leading up to Isaiah 53 and have the scripture in context, you can see that the simple servant refers to the nation of Israel, which is collectively suffering due to the sins of the world and not j'esus (what we call "yoshkah" or the j-man!). This is just one of many scriptures the ch'ristians have perverted or taken out of context to say it is referring to "yoshka" in prophecy. 2-      The "virgin" birth. So, some ch'ristians may say, “Well, what’s the big deal about this one? That has nothing to do with "yoshka" dying for my sins.” This is a big deal because it is a foundation on which the ch'ristian faith is based on claiming that the messiah being born of a virgin was prophesized about. The scripture ch'ristians use for this claim is Isaiah 7:14. Isaiah 7:14 reads “almah” or “young woman”; however, ch'ristians perverted the scripture to say it reads “virgin,” which would be “Betulah.” 3-      "Yoshka" dying for our sins. This is the most significant foundation of faith for ch'ristians. They say we are all broken from original sin, and the only way to be forgiven is through the j-man. But is this true? If you look at the scripture, it is in plain text. Ezekiel 18:20, no one can die for your sins; Hosea 14:1-3, repent and you will be forgiven; Hosea 6:6, God desires mercy, not sacrifice; Isaiah 43:11, there is no savior; Ezekiel 18:22, Because of righteousness, all of your transgressions will not be remembered. These are just a few scriptures that specifically say you can be forgiven and that no one or nothing can forgive you for your sins except for your repentance. There is no mention of "yoshka" or any sacrifice. These three examples are just a few of the many false teachings of the ch'ristian faith. When you start reading and studying the scriptures as written and not through the lens of the ch'ristian faith, you can see the accurate word of God. The best way to start this is to do as I did and schedule a meeting with a Rabbi on the Noahide Academy of Israel website. Once you have the meeting, you can see where you are and where you would like to be. A Rabbi can help direct you on a learning path best suited to your background and religious knowledge. By Patrick Cotroneo Patrick is a Chassid Humot HaOlam who lives in Miamy, Florida with his family. He is a model student of the Noahdie Academy of Israel. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy

Unity in Diversity Lag B’Omer (33rd day of the Omer counting) is the anniversary of the passing of the great Talmudic sage, Rabbi Shimon bar Yochai, whose teachings highlighted the concept of unity by drawing attention to the verse, “How good and how pleasant it is for brothers to sit together.” [Psalms 133:1] Difference need not lead to division. On the contrary, true unity comes from a synthesis of different – and even opposite – thrusts. Thus, we see that the patriarchs Abraham, Isaac and Jacob represented three different approaches to Divine service – Abraham represented the love of God; Isaac, the awe of God; and Jacob, the harmony between these opposites. Yet together, they established the one and unique spiritual heritage of the Jewish people. This unity has a broader scope, encompassing all of mankind – Gentiles and Jews. Indeed, it extends beyond the human realm to include the totality of existence, since we are all God’s creations.[2] Brotherly Outreach Our awareness of this fundamental oneness affects our relationships with our fellow men and the world at large. The various differences between people are thereby overshadowed by what is common to all of us. Therefore, a person need not feel “threatened” by the difference between him and others. Instead, he should reach out to others with love and seek to help them. Should he see an undesirable quality, rather than reject his colleague, responding with negative feelings, his feelings of compassion should be aroused. He should try to help the other correct his fault, thereby allowing the oneness between them to be complete. This is one of the meanings of tzedaka [usually translated as “charity”], which properly signifies “righteous behavior.” Tzedaka does not mean merely giving a charitable donation to a needy person, but rather offering another all the assistance that is necessary, be it material or spiritual, thereby removing the factors which may disrupt the unity between individuals or between nations. Harmony in the Cosmos This approach is the key to peace and unity in the world at large. God has provided ample and abundant blessings in the world He created “with grace, with kindness and with mercy” [quoted from the Grace after Bread [3] authored by Moses]. He has called on mankind to emulate these qualities by sharing God-given benefits with others, helping them materially and spiritually. Recognizing the abundance of God’s blessings and man’s role in their preservation and appropriate use will remove the basis for strife and division among nations. Once mankind realizes that God has provided abundance for everyone, there will be no motivation for war or even strife. Indeed, adopting this approach adds to the blessings God grants in the world at large and averts the “need” for Him to use temporary measures – earthquakes and the like – to remind us of His constant presence and His control.[4] Similarly, this approach will refine the world and hasten the coming of the era which will express its ultimate state of perfection, when “One nation will not lift up a sword against another, nor will they learn war any more.” [Micah 4:3] This unity will be extended even beyond the human realm, spreading into the animal kingdom, as it is written, “A wolf will dwell with a lamb and a leopard with a kid.” [Isaiah 11:6] Indeed, it will encompass every aspect of existence. The Family as a Chain The goodness and blessing God grants will be reflected in the personal “world” of each individual, and in particular, in what is the most important wish of each man, his home and his family, so that he will derive genuine pleasure from his children and grandchildren. [There is no] justification for a gap between generations. Rather, every family – be it Jewish or non-Jewish – should be an integral entity, communicating and passing down true values from generation to generation. Indeed, we are beginning to notice in the world at large a restoration of communication between generations, a realization of the great resource we have in our parents and grandparents. This awareness enables the present generation to transmit the knowledge, experience, and values of the past to the future. Change of Regimes The process of communication is the essence of education. It has been the positive force shaping the progress of civilization throughout history. Similarly, it is the desire for an environment conducive to education that is at the core of the turn of events we have witnessed in the past months, and which are characteristic of this unique year, 5750, a “Year of Miracles.”[5] Regimes based on an educational system which employed force and fear to transmit their values have given way to a system which allows for an environment conducive to the natural motivation for development possessed by every child. Through the establishment of an environment of warmth, love, joy, and disciplined freedom, we will enable all children to develop their God-given potential without intimidation or hindrance by fear, and inspire them to dedicate themselves to a life of positive activity, spreading good throughout the world. The Meaning of a Parade The essential aspect of a parade is the expression of pride in one’s beliefs and values. A parade provides an opportunity to demonstrate this pride to others. In a parade, furthermore, one does not stand still, indicating the need to continually proceed further in positive activities. The main participants in this parade are children, who reflect the concepts of progress and growth more noticeably than adults. Each year, and even each season of the year, their bodies grow. This physical growth should be accompanied by spiritual growth, which, in turn, should be reflected in changes of behavior, and an increase of good deeds. Joining this parade are representatives of the city, state, and national government, indicating that they share the desire to spread love, brotherhood, and peace. This is further emphasized by their manner of participation – including arranging for bands to play music – for music spreads happiness and encourages communication and peace. This will be accomplished by encouraging education – in particular, by promoting the observance of the seven universal laws commanded to Noach and his descendants, and by spreading the practice of tzedaka, righteous and charitable conduct. Elevating Materiality To inspire these activities, a special silver coin has been minted for this occasion, to be distributed to all the participants. In the Holy Temple in Jerusalem and in its service, silver and other material goods were used to create a dwelling for God. In a larger sense, the totality of our involvement in the material world should be dedicated to this purpose.[6] The coin will serve as a memento of this occasion and inspire us to use money and all material objects likewise, for good purposes, and, in particular, for tzedaka. May all these activities lead to the revelation of the ultimate good within the world, the realization that “everything was created for His glory.” [Ethics of the Fathers 6:11] This will herald the coming of the age when “God will reign forever and ever” [Exodus 15:18] – with the coming of Moshiach [the Messiah, descended from King David], who will bring the complete and ultimate Redemption. May it be imminently, Amen. On a public address by the Rebbe, Rabbi Menachem M. Schneerson, at the 19’90 Lag B’Omer parade in Brooklyn, New York. Presented with permission from Sichos in English.[1] Presented by Rabbi Dr. Michael Schulman and Rabbi Moshe Perets with permission of Sichos In English. [1] From the translation personally edited by the Rebbe, as published in Sichos in English, vol. 44, pp. 299-305, Brooklyn, NY. [2] Furthermore, as quoted in the second book of Tanya, “The Gateway of Unity and Faith,” Chapter 1, the Baal Shem Tov explains that creation is not a one-time event of the past, but a continuous process. At each moment, God is bringing our existence into being anew. [3] A Grace after Bread was authored by Abraham for Noahides:“Blessed is God of the Universe, from Whose bounty we have eaten.”An expanded version for Noahides, similar to the Grace after Bread composed by Moses, has been provided by Rabbi Moshe Weiner. [4] This address was delivered some six weeks before a series of earthquakes in Iran. – Translator’s note. [5] The data of that Jewish year, 5750 [19’90, the year of the destruction of the Berlin Wall and the fall of communism in Eastern Europe], was expressed by the Hebrew letters which are the initials of the four words which mean, “This shall surely be a year of miracles.” [6] The above concepts are reinforced by one of the fundamental points of Chassidic philosophy which teaches that the world is essentially good. Other approaches teach that one has to fight against the world to improve it. In contrast, Chassidic philosophy trains us to appreciate the good in the world and use it – and all the world – for positive purposes.

Noahide Academy Weekly Podcasts In the heart of Texas, a young man named Mase embarked on a spiritual journey that led him from the pews of a christian church back to the roots of Torah and Judaism. His story is one of deep reflection, relentless search for truth, and a courageous departure from long-held beliefs. In this article, we will explore Mase's transformative journey and delve into three reasons why many people in Texas are leaving the church in search of answers within Judaism. Mase's Journey Mase grew up in a christian household, where church attendance and Bible study were integral parts of life. As he matured, Mase began to question some of the core tenets of his faith. His inquisitive nature and thirst for understanding led him to explore various religious texts and philosophies. Questioning Core Beliefs: Mase's first turning point came when he started to question the divinity of j'esus. He found inconsistencies in the "new testament" that troubled him deeply. This led him to explore the Hebrew Bible (Tanakh), where he discovered a different perspective on God's teachings and commandments. Discovery of the Noahide Laws Through his research, Mase stumbled upon the concept of the Noahide Laws, seven universal laws given to all humanity. This discovery was pivotal as it resonated with his belief in a universal moral code that transcended religious boundaries. It was through the Noahide Laws that Mase began to reconnect with the Jewish faith and its timeless wisdom. Embracing Noahide Practices Mase's journey did not stop at intellectual exploration. He began to immerse himself in Noahide practices and traditions. He started observing Shabbat, studying Torah with local rabbis, and participating in Jewish community events. Each step brought him closer to a faith that felt authentic and fulfilling. Mase's story is not an isolated one. Many individuals in Texas are experiencing a similar spiritual awakening. Here are three reasons why people in Texas are leaving the church and turning to Judaism for answers Search for Authenticity Many people feel a disconnect between the teachings of the church and their personal experiences. They seek a faith that is grounded in historical and textual authenticity. Judaism, with its rich traditions and unbroken chain of teachings, offers a sense of continuity and connection to ancient wisdom that many find appealing. Desire for a Rational and Ethical Framework The ethical and rational framework provided by Judaism, especially through the Noahide Laws, resonates with those who seek a moral code that is both logical and universally applicable. This appeal to reason and ethical living draws individuals who are disillusioned with dogmatic beliefs that seem at odds with their understanding of justice and morality. Community and Cultural Heritage Judaism's strong emphasis on community and cultural heritage provides a sense of belonging and identity that many find lacking in their previous religious experiences. The inclusive nature of Jewish communities, coupled with the opportunity to engage in meaningful traditions, creates a welcoming environment for those seeking a new spiritual home. Conclusion Mase's journey from chr'istianity to Noahidism (Judaism for Gentiles) highlights a broader trend among individuals in Texas who are searching for spiritual fulfillment and truth. The allure of an authentic, rational, and community-oriented faith is leading many to explore Judaism and reconnect with the timeless teachings of the Torah. As more people share their stories and experiences, it becomes evident that this spiritual movement is not just a passing phase but a profound shift towards a deeper understanding of faith and identity. 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

Noahide Weekly Podcasts with Rabbi Moshe Perets Why Turn to the Noahide Code? For those who have realized that ch'ristianity is a man-made religion (which has nothing to do with God or spirituality - and is an old and irrelevant roman political technic to control people - to instill in them a "leftist ideology" to tolerate his own misery by identifying with the "misery of the suffering" of others the dogma of x-tianity) and now want to begin their spiritual journey, the Noahide Code offers a profound and fulfilling path. Here are three compelling reasons to begin studying the Noahide Code with us at the Noahide Academy: 1. Alignment with Universal Truths The Noahide Code is rooted in Biblical universal truths that resonate across different cultures and societies. It provides a moral and ethical framework that is both timeless and relevant. By studying the Noahide Code, individuals connect with a set of principles that are universally recognized and respected, fostering a deeper sense of global unity and purpose. 2. Access to Authentic and Scholarly Teachings At the Noahide Academy, we offer meticulously curated courses that are grounded in authentic Jewish teachings. Our instructors, including esteemed rabbis and scholars, provide comprehensive insights into the Noahide Code, ensuring that students receive accurate and profound knowledge. This scholarly approach helps individuals gain a genuine understanding of these laws and how they apply to their lives. 3. Building a Supportive and Inclusive Community Joining the Noahide Academy means becoming part of a vibrant and supportive community. Our platform offers not only educational resources but also opportunities for interaction and engagement with fellow learners from around the world. This community fosters a sense of belonging and provides a network of support for those transitioning from other faiths and seeking to live by the Noahide Code. Get Started with the Noahide Academy Embarking on the journey to study the Noahide Code is a significant step towards spiritual growth and enlightenment. The Noahide Academy offers a range of courses, including free introductory ones, to help you begin your exploration. Additionally, our premium membership plan provides access to advanced courses and exclusive content for a deeper understanding. Conclusion Rabbi Tovia Singer explained and showed with biblical arguments in countless videos the falsity of this man-made false religion called "ch-ristianity" and Rabbi Perets shows here once more the path towards the Noahide Code of Eternal Life. By studying with us at the Noahide Academy, you not only gain access to authentic teachings and a supportive community but also align yourself with universal biblical truths that enhance your spiritual journey and give you a share in the world-to-come. Start your learning journey today here. 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

Weekly Podcasts with Rabbi Moshe Perets Yeshayahu (Isaiah) - Chapter 11 Verse 9 states טלֹֽא־יָרֵ֥עוּ וְלֹֽא־יַשְׁחִ֖יתוּ בְּכָל־הַ֣ר קָדְשִׁ֑י כִּֽי־מָֽלְאָ֣ה הָאָ֗רֶץ דֵּעָה֙ אֶת־יְהֹוָ֔ה כַּמַּ֖יִם לַיָּ֥ם מְכַסִּֽים: "They shall neither harm nor destroy on all My holy mount, for the land shall be full of knowledge of the Lord as water covers the seabed." Understanding Yeshayahu (Isaiah) Chapter 11 Verse 9: A Call to Study Torah Yeshayahu (Isaiah) 11:9 is a profound verse that envisions a future of universal peace and divine knowledge. The verse states, "They shall neither harm nor destroy on all My holy mount, for the land shall be full of knowledge of the Lord as water covers the seabed." This passage encapsulates a vision of a world transformed by the pervasive knowledge of God, where violence and destruction are eradicated, and harmony prevails. From a Jewish Perspective This verse signifies the ultimate redemption and the Messianic era. It speaks to a time when humanity will be united in their understanding and reverence for God, resulting in a world where peace and righteousness flourish. This prophetic vision emphasizes the transformative power of divine knowledge, suggesting that true peace can only be achieved when the world is filled with an awareness and understanding of God. For Noahides Individuals who adhere to the seven laws given to the descendants of Noah, this verse holds significant meaning. It highlights the importance of seeking knowledge of God and integrating this understanding into daily life. The prophecy in Isaiah encourages Noahides to engage in the study of Torah, as it is through this pursuit that one can attain a deeper comprehension of God's will and contribute to the realization of a peaceful and harmonious world. At the Noahide Academy We believe that the study of Torah is essential for all who seek to live righteous lives in accordance with God's commandments. Our online courses are designed to provide Noahides with the opportunity to learn and grow in their understanding of the Torah and the Noahide laws. By immersing oneself in these teachings, Noahides can not only enhance their spiritual lives but also play a crucial role in bringing about the vision of peace and knowledge foretold by Isaiah. We Invite You To join us here at the Noahide Academy - www.noahideacademy.org and embark on this journey of learning and spiritual growth. Together, we can strive to fill the world with the knowledge of the Lord, paving the way for a future where "they shall neither harm nor destroy on all My holy mount." Through our collective efforts in studying and applying the Torah, we can move closer to the realization of this divine vision. Join our community of learners today and become a part of this transformative journey. Let us work together to spread the knowledge of God across the land, as water covers the seabed. Be a living part of Isaiah's prophecy. Start now here: 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 3 Garments of the Soul The soul possesses three means of expression–"garments," in the terminology of the Kabbalah and Chassidut: thought, speech, and action. The higher garment, thought, is the expression of one's inner intellect and emotions to oneself. The process of the intellect and emotions becoming conscious through thought is similar to giving oneself (the essentially unconscious domains of the soul) to another (one's state of consciousness). The two lower garments, speech and action, express oneself to others. The three lines which compose the form of the hei correspond to these three garments: the upper horizontal line to thought; the right vertical line to speech; the unattached foot to action. The horizontal line symbolizes a state of equanimity. The continuous, horizontal flow of thought is the contemplation of how G-d is found equally in every place and in every thing. In relating to one's fellow person, one must realize that each of us possesses an innate inner point of goodness, and that all people are equal in essence. This realization, the horizontal high plane of one's consciousness in relation to another, sets the "scene" for all individual, personal relationships. From the teachings of 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. 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

Noahide Weekly Podcast with Rabbi Moshe Perets The following article was composed by Mathew Emmanuel Slovacek for the Noahide Academy of Israel. My Journey Back Home! "All began when I was 30 years old, at this stage I’m married with two daughters. My marriage wasn’t perfect, I definitely wasn’t perfect! Unfortunately I lived a life of breaking all the rules, and eventually leading to a negative path in my life. Throughout the years I had assumptions about life but people said I was wrong. I was baptized in a catholic church, raised as an altar boy and sung sometimes in the choir, one thing was always on my mind... why follow a man and not God or why a trinity? In church they’d ask for money as a sign of peace, when did peace cost money? How can one man bear the weight of my sins then times that by everyone on earth. It’s definitely a bit much for one man to take on. In other words it was OK to pass your problems on to someone else and let them deal with it. Safe to Say Safe to say I didn’t agree with cat’holicism or ch’ristianity, to have to sacrifice someone for everyone’s sins but yet committing murder at the same time. Don’t get me wrong if he was encouraging people to do what’s right in life is one thing, I mean after all he was Jewish, then why “crucify” then.?! None of this made sense! It contradicted the Torah. But unfortunately to most people in order to understand is to learn and we can’t force people to understand if they’re not willing to learn... After my 30th birthday I was curious about my middle name “Emmanuel” in Hebrew means God is with us, and searching this meaning sent me on a journey that I’ll never forget. My life flashed before my eyes (as they say) but understanding this concept meant I had purpose and I was meant to be. Its Own Purpose The expansion of this concept would mean also that everything in this universe had its own purpose, it was our choice if we did it positively or negatively, free will. Not to mention also I did get a “spiritual message”, you could say a spark within. But that message was meant for me. But that’s the thing, some people call it hallucinations, but what happens when you become that person that sees things spiritually and everything you heard about from others talking about the Torah becomes true and all its stories within it. You realize there’s a price to pay if you don’t get your act right, then realize all the opportunities you’ve had to correct your life instead of thinking it. Wasn’t Easy, Lost Some Friends Too Most of my life I chose negative, easy to blame others for my choices but after waking up spiritually I finally had control to correct my life. I started to read a lot of subjects to help guide me. Unfortunately this lead to the end of my marriage as I also was in a mental institute, when you hit rock bottom and have lost a home, children and money death would have seemed the only option. At the time I said to myself “what would my daughters think if daddy gave up” so I tried a different route. Wasn’t easy, lost some friends too. People who didn’t agree with my path, some of the hardest choices I faced but you see later on those challenges make you grow as a whole. Along with reading many subjects to help correct myself I also did a DNA test, turned out I had a Jewish line in my family and made me read a lot on Jewish culture, Torah, lifestyle and eventually I came to a conclusion, to fix me I’d have to go to the beginning. The path I chose before lead me to my own downfall and I’d lost everything what more did I have to lose? So I chose Hashem! Plus I fear him, you could say he scared me. Like learning to walk again I studied the Seven Commandments, and learning the theory meant I had to do the practical things now! This took time, along the way understanding the laws of Hashem also meant visiting the mistakes of my past which meant repent. I remember three days of crying because of all the wrongs I had done, understanding not of blaming others but taking responsibility of my own actions. I had done this alone for some time, you start to realize most people break the law without even knowing and yet the world is filled with misconceptions and not realizing the true beauty and essence that was there since the beginning of time and that’s Hashem. For so long I had judged others and yet I had no place to because if Hashem could show mercy on someone as horrible as I was then who am I to judge? For so long I didn’t love me, and you start to realize Hashem wanted the best for us but in order to achieve that you have to put in the work, how can I love another if I didn’t love me? Everyday was a new challenge but everyday is a reward in knowledge. To better yourself and those around you, to ignore the ignorance of others because in truth negative words can’t hurt only actions speak for itself. I didn’t have to impress others, show achievements or brag about my possessions. Take out the materialistic of your everyday life, take out the gossip of others. What do you have? Love, happiness, Hashem. Light always defeats dark in every battle. Now the contradiction... either understanding the Seven Commandments or the 613 laws of Torah, how can any other religion make sense? We have cat’holicism that encourages idol worshipping, not to mention “death crucifixion” but contradicts that which a Jew knew that a new religion couldn’t be formed because it was forbidden. We have already the Torah so how does that work? It was said that the blind would lead the blind, and unfortunately we have so many in this world idol worshipping and yet have forgotten the Creator Blessed Be He. Almost in every religion there’s a “middle man” and people follow them yet instead of respecting and honouring the laws of Hashem. It’d be hypocritical of me to say I did not follow that before, but I say this as man who had lived in the dark, who before chose chaos that walked the negative path until I saw the light of Hashem and realised I was wrong and now trying to correct my ways, not to be burnt in a fiery pit of hell because the church told me. The saying goes “ask a Jew” the utmost love in Jewish people to want to help others and make a positive change to the world and why, because it was the right thing to do. I wonder who taught them that? I’m 39 years old now, only been a year since studying at the Noahide Academy of Israel (noahideacademy.org) but that’s how long I have been learning eight years slowly by myself and a year with a very good friend at the Academy and still more to learn of course, Hashem endless love comes with endless education but that’s the journey. To prove that, I am happily married again with three beautiful children trying to walking on the path of Hashem. I still haven’t seen my daughters yet but I wait with open arms and ready to tell my story to them. Because that’s the thing I live by, I can’t fix what was yesterday but I can make tomorrow better and work for it, so they know daddy didn’t give up and be sure to know I may fall a hundred times but I will get up a hundred and one times to get it right. Hashem taught me not to give up, that we all can be better because after all “God is with us”! Amen, may It Be His Will!" By Mathew Emmanuel Slovacek The Noahide Academy of Israel blesses Emmanuel and his family to always go from strength to strength in good health, in abundance of all good things and with joy of heart, Bezrat HaShem. With Rabbi Moshe Perets Blessing 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 Rabbi Moshe Perets Here you are ten compelling reasons why someone should consider studying the Noahide Laws today. 1.Universal Moral Framework The Noahide laws provide a universal set of ethical guidelines that are applicable to all people, regardless of their religious background, offering a moral framework that promotes global unity and peace. 2. Historical Significance Studying the Noahide laws offers insights into some of the oldest teachings known to human civilization, rooted in ancient biblical texts, which can enrich one's understanding of history and human development. 3. Promotion of Peace and Justice The Noahide laws emphasize principles of justice, peace, and respect for human life. Learning these laws can encourage individuals to contribute positively to society and promote these values within their communities. 4. Spiritual Fulfillment For many, the study of Noahide laws provides spiritual growth and fulfillment. It offers a way to connect with a divine moral order that transcends human law. 5. Enhanced Ethical Decision-Making The Noahide laws offer clear guidelines on right and wrong, aiding individuals in making ethical decisions in complex situations, thus fostering a more principled personal and professional life. 6. International Understanding Studying these laws can lead to greater understanding and respect among different nationalities, as they are recognized and respected in various cultures and traditions. 7. Community and Connection Engaging with the Noahide laws often involves joining a community of like-minded individuals, providing a sense of belonging and an opportunity to build supportive networks. 8. Personal Responsibility These laws teach personal responsibility and integrity, urging individuals to take accountability for their actions and to strive towards a righteous life. 9. Promotion of Environmental Stewardship One of the Noahide laws indirectly encourages respect for all of creation, including animals and the environment, promoting sustainable living and environmental stewardship. 10. Foundation for a Just Society The Noahide laws form the basis for a just society, advocating for laws and practices that uphold the dignity and rights of all individuals. Studying and implementing these laws can contribute to the creation of a more equitable world. These reasons illustrate how the Noahide laws are not only relevant but also essential in today's global society, providing a foundation for morality, ethics, and interconnection among all people. 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. 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.

By Rabbi Moshe Perets and Patrick Cotroneo in the Noahide Podcasts Here you are Five Compelling Reasons to Embrace the Noahide Laws 1. Universal Moral Framework: The Seven Noahide Laws offer a universal moral framework that transcends religious boundaries. Unlike the more specific commandments of particular faiths, the Noahide Laws are intended for all of humanity, promoting justice, compassion, and ethical behavior. By adhering to these principles, individuals contribute to a more harmonious and just world, fostering peace and understanding among diverse communities. 2. Rational and Accessible: The Noahide Laws are grounded in rationality and accessibility, making them appealing to those seeking a logical and straightforward ethical system. These laws, which include prohibitions against murder, theft, and idolatry, and the command to establish courts of justice, are easily understood and applicable in daily life. This simplicity allows for clear moral guidance without the need for extensive theological study, making them ideal for individuals seeking a practical and coherent ethical code. 3. Respect for Diversity: Observing the Noahide Laws allows individuals to maintain their unique cultural and spiritual identities while adhering to a shared set of ethical standards. Unlike some religious systems that require conversion and the adoption of new religious practices, the Noahide Laws respect and honor the diversity of human cultures and beliefs. This inclusive approach fosters mutual respect and cooperation among people of different backgrounds, enhancing social cohesion and mutual understanding. 4. Alignment with Modern Values: The principles underlying the Noahide Laws align closely with many contemporary values, such as human rights, social justice, and environmental stewardship. By adopting these laws, individuals demonstrate a commitment to values that are increasingly important in today’s global society. This alignment not only enriches personal moral development but also enhances one's ability to contribute positively to societal progress and global well-being. 5. Spiritual Fulfillment and Connection: For those seeking a deeper spiritual connection without the complexities of traditional religious dogma, the Noahide Laws provide a meaningful path. Rooted in ancient wisdom, these laws offer a way to connect with the divine and live a life of purpose and meaning. By embracing the Noahide Laws, individuals can experience spiritual fulfillment through ethical living, community involvement, and the pursuit of justice, all while maintaining intellectual and spiritual integrity. In conclusion, transitioning from "ch'ristianity" to observing the Seven Noahide Laws offers a compelling blend of universal morality, rational simplicity, cultural respect, modern relevance, and spiritual depth. This ethical framework not only enriches personal lives but also contributes to a more just, compassionate, and interconnected world. Step-by-Step Guideline Here you are a Step-by-Step Guideline to begin your journey as a Torah faithful Noahide. Step 1: Discover the Seven Commandments!                Access and download the core principles here. ​ Step 2: Take the Noahide Declaration of Faith Download your copy here to read and prepare for a live declaration with our Rabbis. ​ Step 3: Discover Your Noahide Journey Receive essential guidelines for your new path here. ​ Step 4: Understand the 13 Principles of Faith                    Download our comprehensive guide here. ​ Step 5: Get your List of the 90 Laws Derived from the Seven            Commandments: Access your free list here. ​ Step 6: Check the first 10 Laws from the List of Torah Laws for Noahides 1. The belief in the One True G-d, the G-d of Israel; 2. The obligation to recognize and believe in the One G-d; 3. The obligation for a person to obey what he is commanded by G-d; 4. The belief and knowledge of Creation Ex-Nihilo; 5. The belief and knowledge of Divine Providence; 6. The obligation to fear G-d; 7. Contemplation of G-d; 8. Belief in the existence of the Creator, who is perfect in every manner of existence and is the Primary Cause of all that exists; 9. The belief in G‑d's absolute and unparalleled unity; 10. The belief in G‑d's non-corporeality, nor that He will be affected by any physical occurrences, such as movement, or rest, or dwelling; Step 7: Enroll in Our Introductory Course for Free Start with the basics of the Noahide Life Path here. For any questions please just reach out to us here on the chat, by email or by whats app message. 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. 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.

Rabbi Moshe Perets The Holy Bridge Rabbi Tovia Singer and Rabbi Moshe Perets establish a "Holy Bridge" so you can go from "ch'ristianity" back into Torah and earn a place in the world to come together with the Jewish People. Rabbi Tovia Singer Rabbi Tovia Singer is a well-known counter-missionary who focuses on Judaic responses to ch'ristian claims, especially those targeting the Jewish community for conversion. Here you are ten arguments, Rabbi Tovia Singer often uses to counter ch'ristian theological claims, from a Torah perspective. The 10 Arguments Showing ch'ristianity's Falsity The Concept of the Messiah: Judaism anticipates a human Messiah who will be a political leader and rebuild the Temple in Jerusalem, gather all Jews back to Israel, and usher in an era of peace. According to Rabbi Singer, J'esus did not fulfill these messianic prophecies during his lifetime, as the Temple was destroyed rather than rebuilt, and peace did not come to the world. (See here Rabbi Perets Video explaining Who is the Messiah according to Torah and Judaism) The Virgin Birth: The prophecy in Isaiah 7:14 about a "young woman" is often cited by ch'ristians as a prediction of the virgin birth of J'esus. However, Rabbi Singer points out that the Hebrew word "almah" simply means a young woman of marriageable age, not necessarily a virgin, which would be "betulah" in Hebrew. The Suffering Servant in Isaiah 53: Christians often point to this chapter as a prophecy about J'esus. Rabbi Singer argues that this passage actually refers to the nation of Israel, which is collectively described as suffering due to the sins of the world. (See here Rabbi Perets Video explaining Isaiah 53:3). Divine Incarnation: Traditional Judaism strictly maintains that God is incorporeal and does not assume human form. The idea of God becoming man, as in the ch'ristian concept of the incarnation, is viewed as contrary to Jewish theology. (See here for the 13 Principles of Jewish Faith). The Trinity: The concept of the trinity is seen as a form of polytheism by traditional Judaism. Rabbi Singer argues that the Hebrew Bible consistently emphasizes the oneness of God, and any division of God into parts (father, son, holy spirit) conflicts with the Jewish understanding of divine unity. The Crucifixion and Atonement: Judaism does not accept the idea that human beings require a divine intermediary to atone for their sins. Rabbi Singer emphasizes that the Torah provides a system of repentance and atonement through prayer, repentance, and good deeds, without the need for a sacrificial savior. Changing the Law: Rabbi Singer argues that the notion that j'esus nullified or fulfilled the Torah, thus abrogating the Mitzvot (commandments), contradicts the biblical statement that the Law of Moses is eternal, as stated in passages like Leviticus 24:8. Original Sin: The doctrine of original sin and the need for salvation through Jesus is not a concept found in the Hebrew Bible, according to Rabbi Singer. Judaism teaches that each person is born innocent, with the capacity to choose good or evil. Textual Misinterpretations: Rabbi Singer frequently points out that the ch'ristian interpretations of Hebrew Scriptures often rely on mistranslations or out-of-context readings. He advocates for understanding the Jewish scriptures in their original Hebrew form and within their historical context. No Prophetic Mention: According to Rabbi Singer, there is no direct prophecy in the Hebrew scriptures clearly and unambiguously predicting the coming of j'esus as the Messiah. He argues that the messianic prophecies cited by ch'ristian theologians are misinterpretations that do not hold up when the texts are read in their full Jewish context. These arguments reflect Rabbi Singer's commitment to traditional Jewish interpretations of the Bible and his efforts to clarify Jewish beliefs to both Jews and misguided people who became labeled as "ch'ristians" who may be exploring these theological questions. With these 10 arguments, we hope you are fully clear (if not here are some more videos from Rabbi Singer) and convinced that ch'ristianity is a man-made religion, has nothing to do with G-d and will never provide with salvation or a share in the world to come! Now it is time for step 2 in your process of return: The Holy Bridge Leading Back to the Original Writings, the Torah's Noahide Code Rabbi Moshe Perets, president of the Noahide Academy of Israel, teaching world-wide the Seven Noahide Commandments for the past 15 years, emphasizes the universal applicability and spiritual benefits of observing the Noahide Code as an the original and authentic path to HaShem the G-d of Israel, for "those who are leaving ch'ristianity. Here you are ten reasons I propose for why you should consider leaving "ch'ristianity" and start observing the Noahide Code today. The 10 Arguments to Start Becoming an Observant Noahide Today Argument 1: True Belief in G-d Rabbi Perets brings that in Genesis 2:16 “And Lord God commanded man...” and as stated in the Jewish Oral Tradition in the Talmud (Tractate Sanhedrin 56b) it is referring to the 7 Universal Commandments from HaShem to all human beings, non-Jews or Gentiles (בני נח Bnei Noah or Noahides, descendants of Noah) and Jews (בני ישראל descendants of Jacob or Israel). Six Commandments were commanded by G-d to Adam, the first man 1 . The Belief in the Unity of the G-d of Israel and the prohibition against worship of false gods; 2. To Honor the G-d of Israel and the prohibition against cursing G-d; 3. To Honor Life and the prohibition against murder; 4. To Honor Family and the prohibition against incest, homosexuality and adultery; 5. To Honor Others Property and the prohibition against theft; 6. To Establish Laws and Courts of justice. Even though we have received all of these commands from Moses and, furthermore, they are concepts which intellect itself tends to accept, from the Torah's words that Adam was commanded concerning them. The prohibition against eating flesh from a living animal was added for Noah, as Genesis 9:4 states: "Nevertheless, you may not eat flesh with its life, which is its blood." Thus these are the Seven Commandments. These matters remained the same throughout the world until Abraham. When Abraham arose, he started teaching them to everyone who was ready to listen. In the Mishneh Torah, Book of Judges, Melachim uMilchamot - Laws of Kings and their Wars - Chapter 8 Law 10 Moses was commanded by the Almighty to compel (expose the truth of HaShem's Seven Commandments for Humanity by teaching and explaining all of their implications including the reward in the resurrection of the dead) all the inhabitants of the world to accept the commandments given to Noah's descendants. Argument 2: Universal Worship of G-d / No need for Conversion to Judaism Isaiah 11:9 (cf. Habakuk 2:14): “…the earth shall be full of knowledge of G‑d as the waters cover the sea.” Isaiah 40:5: “The glory of G‑d shall be revealed, and all flesh shall see together that the mouth of G‑d has spoken.” Isaiah 52:8: “…for eye to eye they shall see as G‑d returns to Zion.” Zephaniah 3:9: “For then I shall turn to the peoples a pure tongue that all shall call upon the Name of G‑d to serve Him with one consent.” Isaiah 2:2-3 and Michah 4:1-2: “…The mountain of G‑d’s House shall be established at the top of the mountains and it shall be raised above the hills, and all the nations shall stream to it. Many peoples shall go and say, ‘Come, let us go up to the mountain of G‑d, to the House of the G‑d of Jacob, and let him [Mashiach] teach us of His ways and we shall go in His paths;’ for from Zion shall go forth Torah, and the word of G‑d from Jerusalem.”10 Zechariah 9:16: “…every one that is left of all the nations that came against Jerusalem shall go up from year to year to bow before the King, G‑d…” Zechariah 14:9: “G‑d shall be King over the entire earth. In that day G‑d shall be One and His Name One.” The Noahide Code is a universal set of ethical guidelines that applies to all humanity, promoting peace, justice, and morality. It offers a straightforward, universal ethical framework without the need for conversion to Judaism. Argument 3: Direct Relationship with G-d Zephaniah 3:9 says “All shall call upon the Name of G‑d to serve Him with one accord.” Observing the Noahide Laws fosters a direct and personal relationship with God, without intermediaries or the concept of a divine human. This aligns with the Jewish belief in an incorporeal and indivisible God. Argument 4: Rational Spirituality Isaiah 56:1 says “make the many meritorious, because they strengthen G‑d’s people in their faith, add hope and immense anticipation of the Divine Grace… (as they realize that) ‘My salvation is near to come and My righteousness to be revealed’. The Noahide Code is grounded in reason and logic, encouraging adherents to engage with their faith intellectually. This rational approach to spirituality can be appealing for those who struggle with the supernatural claims of ch'ristianity such as the trinity and incarnation. Argument 5: Inter-Inclusivity and Peace The awareness and knowledge of G‑d will remove the narrow-minded dispositions that lead to strife and war. It will be an era of peace and harmony in the Holy Land and throughout the world: Isaiah 2:4 and Michah 4:3 “…they shall beat their swords into plowshares and their spears into pruning-hooks. Nation shall not lift a sword against nation, nor shall they learn war any more.” [Michah 4:4 continues: “Each man shall sit under his vine and under his fig-tree, and none shall make them afraid…”] Hosea 2:20 “…I shall break from the earth the bow, the sword and warfare, and I shall make them lie down securely.” Zechariah 9:10 “…the bow of war shall be cut off, and [Mashiach] shall speak peace unto the nations…” This new attitude of mankind will also be reflected in the animal world: Isaiah 11:6-9: “The wolf shall dwell with the lamb and the leopard shall lie with the kid, and a calf with a lion’s cub and a fatling together, and a small child shall lead them. The cow and the bear shall graze, their young ones shall lie down together, and the lion shall eat straw like cattle. An infant shall play over the hole of an asp, and the weaned child shall put out his hand over the eyeball of an adder. They will not harm or destroy on all My holy mountain, for the earth shall be full of the knowledge of G‑d as the waters cover the sea.” Isaiah 65:25: “The wolf and the lamb shall feed together, and the lion shall eat straw like cattle, dust shall be the serpent’s food. They shall not harm nor destroy in all My holy mountain, says G‑d.”12 The Noahide Laws are inclusive, inviting all of humanity to participate in a shared, ethical living without needing to adopt cultural or nationalistic identities, making it accessible to people of all backgrounds. Argument 6: No Original Sin to carry Ezekiel 37:23 “They shall not defile themselves anymore with their idols and with their abominations and with all their transgressions…” and Zechariah 13:2 says “It shall be in that day… that I shall cut off the names of the idols from the earth and they shall no longer be remembered; and I shall also remove from the earth the [false] prophets and the spirit of impurity.” The Noahide belief system rejects the notion of original sin; instead, it teaches that every person is born with the potential to lead a righteous life through their actions and choices. Argument 7: Simplicity of Worship, Prayer, Study and Good Deeds Psalms 42:3,David says "My soul thirsts for the Lord, for the living God." Psalms 8:4-5 says "When I behold Your heavens, the work of Your hands, ... I wonder what is man that You should be mindful of him?" Job 19:26 says "From my flesh I perceive God" which means, "Through contemplating my body and its being kept alive by my soul, which together constitute an 'image of God,' I can gain understanding and perception of the living God Himself." One of the ways to approach this, which is simple and easily accessible to human perception, is to contemplate God's existence through the analogy of the body and soul of a person. The Noahide Code does not prescribe complicated rituals or sacraments. Worship is straightforward and focused on ethical living and the acknowledgement of one God. Argument 8: Historical Continuity The Noahide Laws are derived from the Torah and have been recognized from ancient times. This continuity provides a deep historical and spiritual heritage. Timeline of G-d Given Seven Noahide Commandments at Mount Sinai, where He commanded them with specific details as part of the eternal Torah of Moses. 1st day / Ex. 19:1-2 The Israelite nation encamped at Mount Sinai, on the 45th day after God led them out in their exodus from slavery in Egypt. 2nd day / Ex. 19:3-8 Moses ascended to the top of Mt. Sinai to receive instructions from God, and then he descended. The Israelites agreed that they would obediently enter into the Jewish covenant, when they said, “Everything that God has spoken we shall do!” 3rd day / Ex. 19:8 Starting from “Moses brought back the words of the people to God” to Ex. 19:9 (up to … “and they will believe in you [Moses], also forever”). Moses then ascended Mt. Sinai again, reported to God, received His next instructions, and then descended. 4th day / Ex. 19:9 Starting from “Moses told the words of the people to God” to Ex. 19:14, and then the continuation skips to Ex. 24:1-4 through “Moses wrote all the words of God”. Moses ascended Mt. Sinai again to receive instructions from God, and descended to tell the people all the Divine laws that had been commanded up until that time. The recounting and recording of the Seven Noahide Commandments by Moses took place at Mount Sinai on this day, two days before God spoke openly to the entire Jewish nation. In Ex. 24:3, it says “Moses came and told the people all the words of Go-d and all the laws…” Here, “all the laws” refers to the Seven Noahide Commandments and a few of the Jewish Commandments, all of which the Israelites had already been commanded before they arrived at Mt. Sinai. Moses told these commandments to the Israelites at Marah, after they crossed through the sea – see Exodus 15:25. In Ex. 24:4 “Moses wrote all the words of God” means that at that time, he wrote down the Book of Genesis – that contains the verses which inform us of the earlier Covenant of made with Noah and the Noahide Commandments – and the Book of Exodus up to that point. Thus, God commanded upon the Jewish People that based upon the revelation at Mount Sinai, they would have the responsibility for preserving, publicizing and teaching the Noahide Commandments and all their details to all the individuals of all nations of the world for all generations. 5th day / Ex. 24:4 From “He [Moses] arose early in the morning…” to Ex. 24:11. This is the day that Moses built an alter, and read to the people the “Book of the Covenant”, the Book of Genesis, including the Seven Noahide Commandments, and part of Exodus up to that point. 6th day / Ex. 19:16-20:18, and Ex. 24:12-15. God openly spoke 10 of the 613 Jewish Commandments to the people, and Moses then ascended Mount Sinai, to learn more of the Jewish Commandments from God for 40 days and 40 nights. Many of these Jewish commandments are recorded in Ex. 20:19 to Ex. 23:22. Argument 9: Promotion of Justice and Charity: Core values of the Noahide Code include the establishment of justice systems and the practice of charity, emphasizing societal well-being and support for the less fortunate. Argument 10: Path to Preservation of Identity, Spiritual Fulfillment in this World and the Resurrection in the World to Come For non-Jews, following the Noahide Code allows them to connect with the God of Israel while retaining their own national and cultural identities, avoiding the necessity of any irrelevant religious conversion. Anyone who accepts upon himself the fulfillment of these Seven Commandments and is precise in their observance is considered one of "the pious among the gentiles" and will merit a share in the world to come. This applies only when he accepts them and fulfills them because the Holy One, blessed be He, commanded them in the Torah and informed us through Moses, our teacher, that Noah's descendants had been commanded to fulfill them previously. Rabbi Perets argues that observing the Noahide Code offers a meaningful path to spiritual fulfillment based on ethical monotheism, aligning with the divine will as revealed to Noah, which precedes and underpins all subsequent man made "fake religions". These reasons highlight the benefits of the Noahide Code as a faith system that is authentic, ethical, rational, and universally applicable, providing a compelling alternative for those seeking the spiritual bridge out from ch'ristianity and into Torah, becoming a "Pious servant of G-d", a Righteous Noahide. Here you are a Step-by-Step Guideline to begin your journey as a Torah faithful Noahide. Step 1: Discover the Seven Commandments!                Access and download the core principles here. ​ Step 2: Take the Noahide Declaration of Faith Download your copy here to read and prepare for a live declaration with our Rabbis. ​ Step 3: Discover Your Noahide Journey Receive essential guidelines for your new path here. ​ Step 4: Understand the 13 Principles of Faith                    Download our comprehensive guide here. ​ Step 5: Get your List of the 90 Laws Derived from the Seven            Commandments: Access your free list here. ​ Step 6: Check the first 10 Laws from the List of Torah Laws for Noahides 1. The belief in the One True G-d, the G-d of Israel; 2. The obligation to recognize and believe in the One G-d; 3. The obligation for a person to obey what he is commanded by G-d; 4. The belief and knowledge of Creation Ex-Nihilo; 5. The belief and knowledge of Divine Providence; 6. The obligation to fear G-d; 7. Contemplation of G-d; 8. Belief in the existence of the Creator, who is perfect in every manner of existence and is the Primary Cause of all that exists; 9. The belief in G‑d's absolute and unparalleled unity; 10. The belief in G‑d's non-corporeality, nor that He will be affected by any physical occurrences, such as movement, or rest, or dwelling; Step 7: Enroll in Our Introductory Course for Free: Start with the basics of the Noahide Life Path here. For any questions please just reach out to us here on the chat, by email or by whats app message. 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. 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 polic

"Abraham rose up from the presence of his dead" (Genesis 23:3). The Radomsker Rebbe understood this passage according to a teaching by Rabbi Eliezer cited in the Talmud (Shabbat 153a). He would always say we should do teshuvah (return to G-d) one day before we die. His students were puzzled and asked: We don't know when we're going to die!? He said: Exactly! Therefore, engage in teshuvah today because you never know what your last day will be. Now, you'll dedicate your entire life to improving and getting close to Hashem! So, Rabbi Yechezkel of Radomsk said that Abraham's ability to "rise up", all his spiritual progress, was due to his always being conscious that each day might be his last. The presence of his death was always before him. By Rabbi Michael Skobac Rabbi Michael Skobac had been involved with Jews for Judaism (Canada) since 1989 and currently serves as its Director of Education and Counselling. He is a leading authority on missionaries, cults and issues relating to Jewish continuity and Jewish spirituality. Rabbi Skobac's publications include Missionary Impossible; Counter-Missionary Survival Guide; The DaVinci Code: A Jewish Perspetive; and Intermarriage: Is There Ligth at teh End of the Tunnel? © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy. Republished by Angelique Sijbolts with permission for the Noahide Academy.

By Rabbi Tani Burton בס"ד וַיִּשְׁמַ֞ע יִתְר֨וֹ כֹהֵ֤ן מִדְיָן֙ חֹתֵ֣ן מֹשֶׁ֔ה אֵת֩ כׇּל־אֲשֶׁ֨ר עָשָׂ֤ה אֱלֹהִים֙ לְמֹשֶׁ֔ה וּלְיִשְׂרָאֵ֖ל עַמּ֑וֹ כִּֽי־הוֹצִ֧יא יְהֹוָ֛ה אֶת־יִשְׂרָאֵ֖ל מִמִּצְרָֽיִם׃ Now Jethro, the priest of Midian, Moses' father-in-law, heard of all that God had done for Moses, and for Israel His people, how that the L-RD had brought Israel out of Egypt (Exodus 18:1) What inspired Jethro to go into the desert? Clearly, if Jethro had taken upon himself to traverse the desert to find Moses and the Children of Israel, as a sign of his desire to join them, what he had heard must have been very significant. Rashi (loc. cit.) quotes the Sages as saying that Jethro heard about two wondrous incidents: the splitting of the Red Sea, and the war against Amalek, and that these occurrences inspired him in the direction of G-d. Rebbe Nachman of Breslov, of blessed memory (Likutei Moharan II:79), in a very cryptic passage, explains that there is an inherent connection between the concepts of hearing, the splitting of the sea, and the war with Amalek. The last of these represents teshuvah (repentance); the war with Amalek was won because Moshe, Aharon, and Chur, who stood atop the mountain overlooking the skirmish, prayed while fasting (Rashi, cf. Exodus 17:10). The splitting of the sea represents the suspension of the dimension of time. The verse states (ibid., verse 14:24), “and it was, before dawn, and G-d turned against the encampment of Egypt with a pillar of fire and cloud, etc.” In earlier verses, we see mention of a pillar of fire and a pillar of cloud as separate items. G-d gave the the Children of Israel a pillar of fire for warmth and light during the night, whereas He gave them a pillar of cloud to shield them from the heat of the desert during the day. The pillars represented night and day, respectively. Rebbe Nachman states that when these pillars were combined, so too were day and night; thus, the suspension of time itself. What is the connection between Teshuvah and suspension of Time? The connection between teshuvah and the suspension of time is known. When we repent for one or more of our misdeeds, we are, in essence returning ourselves to the state of spiritual purity that we were in prior to committing the sin, which is nothing short of miraculous, since the effects or ramifications of the sin may still be in the world. In the physical world, it is impossible for a broken material object to return to a state of unbrokenness; it is only possible for the object to be fixed. But as we know, it is never the same as it was before. I was told that, when buying a used car, an important guideline is, even if the car seems to be in pristine condition, if you open the doors and hear them creak, you know that something happened to the car. Teshuvah violates this principle. When a person does complete teshuvah, he or she becomes spiritually whole again, as if the sin never existed. This is time travel in the spiritual sense. On Rosh Hashanah (and, if you’re Jewish, on Yom Kippur as well), when we celebrate having been transported back to our clean state, we tap into this paradigm. In the Jewish liturgy, during the mussaf prayer, we read the stirring prayer unesana tokef, which makes reference to a “still, small voice”--likely the “soft, murmuring sound” of the following verse: "And lo, the L-rd passed by. There was a great and mighty wind, splitting mountains and shattering bricks by the power of the L-rd; but the L-rd was not in the wind. After the wind—an earthquake; but the L-rd was not in the earthquake. After the earthquake—fire; but the L-rd was not in the fire. After the fire—a soft murmuring sound [still, thin sound]." (1 Kings 19:11) What is this sound? It is the voice of kedusha, of holiness, also referred to as the kol Yaakov, the “voice of Jacob”. Rabbi Noson Sternhartz, of blessed memory, a disciple of Rebbe Nachman, explains that what must be accomplished in this world is to intensify the “voice of Jacob” above the “voice of Esau”, the voice of the Other Side (the counterpart to holiness), or more precisely, to suppress the voice of the Other Side, so that we can hear the voice of holiness. Repentance enables us to train our ears in the direction of holiness, of connection to G-d, to the things that truly matter. This is the third concept in the triad, the concept of hearing. When G-d split the Red Sea, it had the effect of resetting the world back to an unadulterated state, a state of readiness and anticipation. In the quietude of a new beginning, it was possible to hear the “still, small voice”, without interference. This is what enabled Jethro to hear. May we all be blessed to hear the voice of holiness in our own lives, reverberating throughout the world. By Rabbi Tani Burton Tani Burton is a life coach, psychotherapist, author and educator living in Jerusalem, Israel. A special interest of his is the Torah's universal message for humanity, its prescription for right living, a close and personal relationship with G-d, and the opportunities we all have to make the world a better place. © 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 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. 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.

A physical rainbow is reflective of, and a hint to, the fact that there are 7 kabbalistic spiritual powers (as reflected in the seven weeks between Passover and Shavuot) which are manifested in the emotions in the human soul, and in the emotional modes of investment of G-d’s Shechinah (Divine Presence) into the heavenly realms. However, anything physical never has an exact correspondence to the spiritual elements which it is reflective of. That’s why a broader analogy is needed to understand all of the 10 emanations of G-dly attributes (Sefirot in Hebrew).[1] The spiritually highest of the Sefirot are the three intellectual attributes; for a more in-depth explanation, CLICK HERE: · Wisdom = Chokhmah · Understanding = Binah · Knowledge = Da’as, or Da’at As a group, these 3 words in Hebrew are abbreviated as Cha’Ba’D. From these are drawn down the remaining seven “emotional” attributes. Transcending all of the Sefirot, and spiritually higher than the highest Sefira of Wisdom / Chokhmah, is the realm of Crown / Keter, which includes Will and Delight. In an alternative view, Keter is counted as the first of 10 Sefirot, and Knowledge / Da’as is not counted, since Da’as is “merely” the connection point of the Intellectual attributes with the Emotional attributes. The following list shows one traditional Kabbalistic correspondence between the Divine Emanations/Sefirot, and their associated colors, taught by Rabbi Joseph Tzayach (c. 1500 C.E.). This was expounded by Rabbi Moshe Cordovero (author of the “Code of Jewish Law”) in his book “Pardes Rimonim“. ​ The Divine Sefirot and their allegorical colors are as follows: 1. Crown / Keter – A blinding invisible light. The Sefirot of Intellect: 2. Wisdom / Chokhmah - Includes all colors 3. Understanding / Binah - Yellow and Green The 7 Sefirot of Emotions: ​ 1. Lovingkindness / Hesed – Blue 2. Strength/Judgement/Restraint / Gevurah – Red 3. Beauty/Mercy / Tiferes – Yellow 4. Eternity/Victory / Netzakh – Purple [2] 5. Splendor/Humility / Hod – Orange 6. Foundation/Connection / Yesod – Green [3] 7. Sovereignty / Malkhus – Indigo Obviously there is not a direct correlation to every one of the “colors of the rainbow.” Furthermore, the rainbow is really a continuous spectrum of the whole range of visible color, and the predominant “7 colors of the rainbow” are a reminder from G-d that there are 7 Commandments for all mankind. They are also a reminder that G-d established the week of 7 days as a basic unit of time (Genesis ch. 1). 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 organization - 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 [1] The Divine Sefirot (attributes) also have a metaphorical representation corresponding to parts of the human anatomy. For instance, consider G-d’s attribute of Sovereignty. A human king reigns over his kingdom by issuing his commands. So the exalted king’s royal decrees are the connection between him and the common folk out in the kingdom at large. By analogy, G-d “spoke” the 10 Utterances of the 6 days of creation (in Genesis ch. 1), which brought about the existence of all the spiritual worlds and the physical world, and all the creations within them. In this analogy, the mouth which speaks is the Kabbalistic representation of the Sefira of Sovereignty. [2] In this scheme, Netzakh and Hod are assigned the colors light pink and dark pink, respectively, because these Sefirot are Kabbalistically associated with the upper and lower eyelids. [3] In Hebrew this Sefira is called Yesod. “Foundation” is a literal translation, but the meaning is really along the lines of a “bonding” or “connection” in which the connection results in transmitting influence from the giver to the recipient. A visitor sent us these thoughts about the rainbow: “Thank you for this website! We need this so much. You know what is great about the rainbow, aside from all of the intricate and beautiful spiritual correlations as explained in the Rebbe’s discourse on the Covenant of the Rainbow? It’s one of those special phenomena that I would describe in the following way. When two friends are walking together and the first one sees it, he will pause and share it. He may have to point to the rainbow, and say ‘there it is,’ even though the rainbow is enormous in size. When the other person sees it, they say, ‘Ooooh’, or ‘Wooooow,’ and then it’s just perfectly obvious. And the ‘visible’ sunlight that has been surrounding them in a ‘taken for granted’ way, which allows them to see other things, can suddenly be seen itself in all of its inner colorful parts. And people are usually impressed by this. A whole office-full of grown-ups will come to the window and gaze at a rainbow. One minute it wasn’t even there, and the next minute its colors grace the big sky. And for the rest of the day, a person feels lucky to have seen it.” From an original article published by Rabbi DR. Michael Schulman on AskNoah.org © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

Join the Noahide Academy Sunday Live Classes The 3 month Study Program Orach Chaim 2 – Way of Life leads to a Final Certificate And acknowledges you formally as Graduated in Orach Chaim 2 – Torah Laws for Noahide Life Orach Chaim 2 – Way of Life for Noahides – Study Program “Way of Life” is the fifth of the 7 Cycles of Torah Law Study for Noahides applicable today, compiled by Rabbi Moshe Winer. The other are “Orach Chaim 1”, “Yoreh Deah 1 and 2”, “Even HaEzer”  “Choshen Mishpat 1 and 2.” “Orach Chaim 2 for Noahides,” as the name implies, is the set of Laws guiding the behavior of a Noahide individual from the moment he or she wakes up in the morning till the time they go to bed. Some aspects of Life that are covered in the “Orach Chaim for Noahides” are  In The Prohibition of Blasphemy, Laws of Vows and Promises; Annulment of Vows and Promises, Vows Made According to the Public’s Understanding; In the Laws of Ever Min HaChay, Maimed or Broken Limbs;The Precepts Pertaining to a Foetus and to Eggs; Deriving Benefit from meat Severed from Living Animals; Cases with Doubt and Mixtures of Forbidden Meat; The Prohibition of Kidnapping; Stealing Enslaved People; The prohibition of Rape and the Laws of Taking Captives; Bodily Injury and Damaging Another’s Property; The Laws of a Delinquent Debtor and One Who Withholds Payment Owed to a Hired Person; In the Laws of Murder, The Prohibition of Causing Personal Injury or Damage; The Prohibition of Endangering Oneself or Another and the Obligation to Save a Person’s Life; The Prohibition of Embarrassing Another Person, evil Gossip and Tale-bearing. The Orach Chaim 2 Certification is given to a Noahide who has studied and succeeded in the examination for this part of the Torah Laws for day-today life of a Noahide and acquires from this moment the Torah Status of a Chassid-Umot-Haolam (Pious of the Nations) and legitimately is part of the Jewish society ( in any part of the world, in a Jewish neighborhood or in Israel when the laws of Yovel are active). Class/Date/Topic Program RAMBAM 302 13:15 - 14:15 (Israel Time) Rabbi Yehouda Cohen HALACHA 105 14:30 - 15:30 (Israel Time) Rabbi Moshe Bernestein TANACH 405 15:45 - 16:45 (Israel Time) Rabbi Baruch Simcha Sunday 05.05.24 Lecture 1: Introduction to The Image of God Within Every Person; Perfection and Elevation of Mankind (Tikkun Ha'Adam); Perfection and Elevation of the World (Tikkun Ha'Olam) Lecture 1: In The Prohibition of Blasphemy, Laws of Vows and Promises. Lecture 1: Shoftim Deuteronomy 16:18–21:9   12.05.24 Lecture 2: The Gate of Knowledge of God; Recognition of God's; Existence and His Essential Unity ; Drawing Closer to God on a Personal Level; Explanations from Torah of God's Existence; God's Total Incorporeality and Unity Lecture 2: Annulment of Vows and Promises, Vows Made According to the Public’s Understanding. Lecture 2: Ki Teitzei Deuteronomy 21:10–25:19   19.05.24 Lecture 3: The Unity of God and His Powers; The Mistaken Belief in Independent Deities Lecture 3: In the Laws of Ever Min HaChay, Maimed or Broken Limbs Lecture 3: Ki Tavo Deuteronomy 26:1-29:8   26.05.24 Lecture 4: Divine Providence and Trust in God Lecture 4: The Precepts Pertaining to a Foetus and to Eggs. Lecture 4: Nitzavim Deuteronomy 29:9-30:20   02.06.24 Lecture 5: Bringing Recognition of God into One's Heart and Actions Lecture 5: Deriving Benefit from meat Severed from Living Animals; Cases with Doubt and Mixtures of Forbidden Meat. Lecture 5: Vayelech Deuteronomy 31:1-30 09.06.24 Lecture 6: The Gate of Prophecy from God; Centrality of Prophecy in the Foundations of Faith; The Concept of Free Choice Lecture 6: The Prohibition of Kidnapping; Stealing Enslaved People. Lecture 6: Haazinu Deuteronomy 32:1-52 16.06.24 Lecture 7: Various Levels of Prophecy ;The Prophecy and Torah of Moses; The Eternity of the Torah of Moses Lecture 7: The prohibition of Rape and the Laws of Taking Captives. Lecture 7: V'Zot HaBerachah Deuteronomy 33:1-34:12 23.06.24 Lecture 8: The Gate of Serving God; The Essence of the Service of God Lecture 8: Bodily Injury and Damaging Another’s Property. Lecture 8: Yehoshua (Joshua) 30.06.24 Lecture 9: Contemplation of the Seven Noahide Commandments and Lessons from the Hebrew Bible Lecture 9: The Laws of a Delinquent Debtor and One Who Withholds Payment Owed to a Hired Person. Lecture 9: Shoftim (Judges) 07.07.24 Lecture 10: The Value of Action, Intention and Happiness in Serving HaShem Lecture 10: In the Laws of Murder, The Prohibition of Causing Personal Injury or Damage. Lecture 10: Shmuel I (I Samuel) 14.07.24 Lecture 11: The Gate of Prayer to God; The Service of Prayer Lecture 11: The Prohibition of Endangering Oneself or Another and the Obligation to Save a Person’s Life. Lecture 11: Shmuel II (II Samuel) 21.07.24 Lecture 12: Prayer with Speech and Intention Lecture 12: The Prohibition of Embarrassing Another Person, evil Gossip and Tale-bearing. Lecture 12: Melachim I (I Kings) 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. 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.

By Rabbi Moshe Perets What you will learn by taking this Course: Overview: Embark on a transformative journey through the foundational narratives of the Book of Genesis with Rabbi Baruch Simcha in this insightful course tailored for Bnei Noah. This course follows the weekly Torah portions or Parshiot, offering a comprehensive exploration of the 12 Torah portions in the Book of Genesis. Key Features: Weekly Torah Portion Focus: Delve into the wisdom of the Torah through a Noahide lens, examining each weekly Parshah with a focus on its relevance to Bnei Noah. Expert Guidance: Rabbi Baruch Simcha, a seasoned and knowledgeable instructor, provides in-depth insights and explanations to enhance your understanding of the biblical texts. Interactive Learning: Engage with the material through 12 thoughtfully crafted video lessons, each dedicated to a specific Torah portion. Explore the historical context, ethical teachings, and universal principles embedded in these ancient narratives. Assessment and Certification: Test your knowledge with a final quiz designed to reinforce your understanding of the material. Upon successful completion, receive a certificate of achievement recognizing your dedication to Torah study. Badge of Recognition: Showcase your commitment to learning with a digital badge, symbolizing your accomplishment and participation in this specialized course. Now the special Bible Course for Noahide with 70% discount code coupon here. CODE COUPON: BIBLECOURSE401 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. 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.

By Rabbi Moshe Perets The Festival of Passover has been celebrated by the People of Israel for more than 3300 years as the Festival of Freedom, for during the original Passover, God came to redeem us from slavery and bondage and made us into a people, and bequeathed to us His Torah at Mount Sinai though Moses His servant. From the Festival of Passover everyone can learn the great faith and trust that is fitting for every person have in God alone, that He is the one Who redeems and saves, as the People of Israel have believed in the salvation of God for thousands of years. It is also fitting for all people to believe and trust that the Lord, God of heaven and earth, takes care of everyone and assigns to each person a role and purpose in the world. This role begins with a person coming to complete faith in God, accepting the yoke of His Kingship and observing His commandments, and doing these things with joy. An additional and important point we learn from the Festival of Passover – according our Sages of blessed memory – is that just as our ancestors were redeemed from Egypt, likewise in the near future we will be redeemed by the true Messiah from the House of David. He will redeem the People of Israel from the exile, and bring us to the Land of Israel, and build our holy and splendorous Temple. This is also part of the Festival of Freedom: we celebrate not only our past freedom from Egypt, but also our belief and anticipation in our future freedom that God promised to us. The future redemption through the Messiah will resemble the redemption of the People of Israel from Egypt through Moses our teacher, but it will be great and wondrous, in a more wonderful form, compared to the miraculous redemption from slavery in Egypt that is recorded in the Book of Exodus.[1] One of the wonders of the future redemption is the revelation of the Divine light that will shine onto the whole world, to all humanity.[2] From the power of this light, all people will recognize the true existence of the Master of the world, Who fills the whole world, as stated by the prophet Isaiah (52:8-10): “with their own eyes they will see that God returns to Zion. Burst out, sing glad song in unison, O ruins of Jerusalem together, for God will have comforted His people; He will have redeemed Jerusalem. God has bared His holy arm before the eyes of all the nations; all ends of the earth will see the salvation of our God.” Just as Moses our teacher at Mount Sinai began to repair the world, including all the Children of Noah by giving the Seven Commandments that were commanded to them, so too, the Messiah will teach and show the world (but in a more wondrous manner) the same recognition in the truth of the Creator of the universe which began to be revealed by Moses. It is a great merit for each and every one of us to bring himself and his community to the faith and anticipation of this future freedom for the whole world. This will be freedom from evil and falsehood, and a redemption by which we will merit to go out from darkness to a great and true light. How great are the words of Miamonides (Rambam) in Laws of Repentance, Chapter 3: “It is necessary for every person to view himself throughout the entire year as if he were equally balanced between merit and liability, and likewise the world as equally balanced between merit and liability … if he performs one mitzvah [good deed], he tips his balance and that of the entire world to the side of merit and brings deliverance and salvation to himself and others.” Each and every one of us who accept this should add in deeds of goodness and kindness, and will merit to have a part of this great light that is destined to shine in the world through the Messiah. With blessings, Rabbi Moshe Weiner Our Holy City of Jerusalem Israel our Holy Land [1] As explained in Chassidic teachings on the verse Michah 7:15, “As in the days of your exodus from Egypt, I [God] will show you wonders.” [2] Isaiah 60:3. [3] See Rashi on Genesis 1:1. 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. 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.

ביסוד המוסר והחוק של האמונה היהודית והאתיקה העולמית עומדות שבע מצוות נצחיות, המכונות "שבע מצוות בני נח". אלו מצוות שכל אחת מהן משקפת ערך מוסרי יסודי, הנועד להנחות את האדם לחיים טובים יותר ולקידום חברה צודקת ומוסרית. בואו נצלול לעומקם ונבין את משמעותם המעשית לחיינו. 1. איסור עבודה זרה והאמונה באל אחד: התודעה לכך שיש בורא אחד לעולם, שברא הכל ומשגיח על כל מעשי הבריות, מחייבת אותנו להפנות את עבודתנו ותפילותינו אך ורק אליו. זו דוחה כל פנייה אל אלילים או כוחות אחרים כאילו הם בעלי יכולת או שליטה. 2. כבוד השם ואיסור ברכת השם: אנו נדרשים לכבד את הבורא, להוקיר את גדולתו ולהימנע מכל דיבור גנאי או קללה כלפיו. זה מתבטא בדיבור ובהתנהגות שמשקפים כבוד ואהבה כלפי הבורא. 3. כבוד האדם ואיסור שפיכות דמים: ההכרה שכל אדם נברא בצלם אלוהים מחייבת אותנו לכבד את חיי האדם ולא לגרום לפגיעה בהם. הרג אדם הוא פגיעה ביסודות המוסר הבסיסיים ובבריאת העולם. 4. כיבוד רכוש הזולת ואיסור גזל: כל אדם זכאי לבעלות על רכושו. גזל, גניבה או הוצאת רכוש מרשות אחר בכל דרך שהיא, הם עוולות שמפרות את האמון החברתי ואת הזכות הבסיסית לקניין. 5. כיבוד מוסד המשפחה ואיסור גילוי עריות: חוקי הנישואין והמשפחה קובעים את המסגרת לחיים משותפים בריאים ומוסריים. גילוי עריות, הפרת נאמנות במערכות זוגיות, והפרת הגבולות המשפחתיים הם הפרות של המוסד החשוב הזה. 6. כבוד בעלי חיים ואיסור אבר מן החי: אנו נדרשים לכבד את החיים בכל צורותיהם, כולל בעלי חיים. איסור אכילת אבר מן החי מדגיש את הצורך להתייחס ברחמים ובכבוד אל עולם החי. 7. הקמת מערכת משפט ומינוי דיינים: בשביל שכל החוקים הללו יתממשו, נדרשת מערכת משפט פועלת עם שופטים המחויבים לפסק דין עפ"י העקרונות המוסריים הללו. זה מבטיח שהחברה תוכל לפעול תחת ערכים של צדק, יושר, והוגנות. לסיכום, שבע המצוות בני נח מהוות מערכת ערכים מוסרית יסודית, המיועדת לכלל בני האדם, ללא קשר למוצא, דת או מוצא אתני. הן מציעות מסגרת לחיים שבהם האדם חי בהרמוניה עם עצמו, עם חברו ועם הבורא. ברור כי מעבר להיותן ציוויים דתיים, יש במצוות אלו ביטוי לרעיונות עולמיים של צדק ומוסר, המובילים אותנו לחברה טובה יותר. המצוות הללו מכילות פרטים רבים ועמוקים, המזמינים כל אדם ללמוד ולחקור את עומקן ומשמעותן. כל אחת מהמצוות מעניקה לנו את הכלים לבנות ולקיים חברה שבה הכבוד ההדדי, האהבה והצדק הם העמודים התומכים. המשימה שלנו היא לקחת את הערכים האלו ולהפוך אותם למעשה, בכל יום ויום, בכל מעשה ומעשה.

By Rabbi Moshe Perets Jacob is a patriarch in the Bible. He is one of the central figures in the Book of Genesis and plays a significant role in the history of Judaism. Here are some lessons that can be learned from Jacob's life and experiences: Persistence and Determination: Jacob's life is characterized by persistence and determination. From his birth, where he grasps his twin brother Esau's heel (hence the name Jacob, meaning "heel grabber" or "supplanter"), to his wrestling with God at Peniel, Jacob demonstrates the importance of perseverance in facing challenges and striving for goals. Transformation and Growth: Jacob undergoes significant personal growth and transformation throughout his life. He starts as a cunning and opportunistic individual, as seen in his dealings with Esau and Laban. However, through trials, hardships, and encounters with God, Jacob matures spiritually and morally, becoming a more compassionate and righteous person. Faith and Trust in God: Despite his flaws and mistakes, Jacob maintains a strong faith and trust in God. His experiences, such as the dream of the ladder reaching to heaven (Jacob's ladder) and God's promises to him, deepen his belief in divine providence and guidance. Family Dynamics: Jacob's relationships with his family members, especially his wives Leah and Rachel, highlight the complexities of family dynamics. Forgiveness and Reconciliation: Jacob's reconciliation with Esau after years of estrangement exemplifies the importance of forgiveness and reconciliation in relationships. Their emotional reunion and forgiveness of past wrongs demonstrate the healing power of forgiveness and the possibility of restoring broken relationships Legacy and Blessing: Jacob's blessing of his sons before his death reflects the importance of passing down blessings, wisdom, and values to future generations. His blessings provide insights into each son's character and destiny, emphasizing the continuity of the family lineage and the significance of ancestral blessings in Jewish tradition. Overall, Jacob's life story offers valuable lessons about resilience, spiritual growth, family dynamics, forgiveness, and the importance of faith in God. His experiences resonate with themes of human struggle, redemption, and divine providence, making him a relatable and inspirational figure for believers and seekers alike. Get only this week a mega reduction of 70% for this Course: Use this coupon code: BIBLECOURSE401 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. 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.

By Rabbi Moshe Perets The lesson we must learn from Yitzchak's life is that while it is true that we must primarily emulate Abraham's work, spreading Divine consciousness as widely as possible, we must, at the same time, not neglect our own spiritual development. Successfully disseminating Divine consciousness depends on our own spiritual growth. Abraham's and Yitzchak's approaches was effected in the life and approach of Yitzchak's son Jacob. Nonetheless, the unique inner intensity of Yitzchak's approach renders it central to the prophetic vision of the messianic future. Until the Messiah, like Abraham, The Jewish People are required by the Torah to actively convey its message to all the nations of the world. In the messianic future, in contrast, the Jewish people will not have to reach out to the world; rather—The mountain of Hashem's House shall be exalted above the hills, and all nations shall flow unto it. Many peoples shall go and say, "Come, let us go up to the mountain of Hashem, to the House of the Hashem of Jacob, that He may teach us of His ways so we may walk in His paths." For the Torah will go forth from Zion and the word of Hashem from Jerusalem. Get only this week a mega reduction of 70% for this Course: Use this coupon code: BIBLECOURSE401 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. 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.

By Rabbi Moshe Perets The Book of Genesis holds immense importance for the Jewish people for several reasons: Foundational Narrative: Genesis contains the foundational narratives of the Jewish faith, including the creation of the world, the origins of humanity, and the establishment of the covenant between God and the Jewish people through figures like Abraham, Isaac, Jacob, and Joseph. These narratives provide the historical and spiritual backdrop for Jewish identity and belief. The Covenant with Abraham: Genesis introduces the covenant that God makes with Abraham, promising him land, descendants, and blessings. This covenant is central to Jewish Nation and serves as the basis for the Jewish people's connection to the land of Israel and their sense of chosenness. Lessons of Faith and Obedience: The stories in Genesis teach important lessons about faith, obedience to God's commands, and the consequences of human choices. For example, the narratives of Abraham's willingness to sacrifice Isaac (the Akedah) and Joseph's forgiveness of his brothers demonstrate themes of trust in God and ethical behavior. Family and Lineage: Genesis traces the genealogy of the Jewish people through the generations, highlighting the interconnectedness of families and the continuity of faith and heritage. The stories of the patriarchs and matriarchs illustrate familial dynamics, challenges, and blessings within the Jewish community. Origin of Universal Concepts: Many universal concepts and themes, such as the creation of the world, the concept of a monotheistic God, and moral principles, have their origins in Genesis. Interpretive Tradition: The Book of Genesis has been subject to extensive interpretation and commentary by Jewish scholars throughout history. Commentaries such as those by Rashi, Ibn Ezra, and Ramban provide insights into the text's meaning, symbolism, and relevance to Jewish life and thought. Overall, the Book of Genesis is fundamental to Jewish faith, identity, and theology, serving as a source of inspiration, guidance, and historical connection for the Jewish people across generations. Get only this week a mega reduction of 70% for this Course: Use this coupon code: BIBLECOURSE401 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. 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.

By Rabbi Moshe Perets In the Book of Genesis, the creation of the world is described in the following manner: Day 1: God creates light and separates it from darkness, calling the light "day" and the darkness "night." Day 2: God creates the sky, separating the waters above from the waters below. Day 3: God separates the waters below to form dry land, creating seas and vegetation on the land. Day 4: God creates the sun, moon, and stars to govern day and night, seasons, and years. Day 5: God creates sea creatures and birds to fill the waters and skies. Day 6: God creates land animals, including livestock and wild animals. Finally, God creates humanity, male and female, in His own image, blessing them and giving them dominion over the earth and its creatures. Day 7: God rests from His work of creation, blessing and sanctifying the seventh day as a day of rest (the Sabbath). Get only this week a mega reduction of 70% for this Course: Use this coupon code: BIBLECOURSE401 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. 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.

By Rabbi Moshe Perets The Book of Genesis is the first book of the Hebrew Bible .Genesis is a compilation of ancient narratives that cover a wide range of themes, including creation, the origins of humanity, the patriarchs and matriarchs of the Israelites, and the establishment of the covenant between God and the Jewish people. Some key events and stories in the Book of Genesis include: Creation Story: The book begins with the creation of the universe in six days, culminating in the creation of humanity on the sixth day. Adam and Eve: The story of the first man (Adam) and woman (Eve), their life in the Garden of Eden, and their disobedience to God's command by eating the forbidden fruit from the Tree of Knowledge. Cain and Abel: The narrative of Cain's jealousy and murder of his brother Abel, leading to Cain's punishment and exile. Noah's Ark: The story of Noah and the Great Flood, in which God instructs Noah to build an ark to save his family and pairs of animals from the floodwaters that destroy the rest of humanity. Tower of Babel: The account of humanity's attempt to build a tower to reach the heavens, resulting in God confusing their languages and scattering them across the earth. Abraham and Sarah: The introduction of Abraham (originally Abram) and Sarah (originally Sarai), who are chosen by God to be the ancestors of a great nation (the Israelites). This includes the promise of land and descendants to Abraham. Isaac and Ishmael: The story of Abraham's son Isaac, born to Sarah in her old age, and Ishmael, born to Hagar (Sarah's servant). Jacob and Esau: The narrative of Isaac's sons, Jacob (later renamed Israel) and Esau. These stories and more make up the rich tapestry of the Book of Genesis, offering insights into themes such as faith, obedience, family dynamics, and divine providence. Get only this week a mega reduction of 70% for this Course: Use this coupon code: BIBLECOURSE401 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. 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.

Take our New Course & Discover It! God has gifted to him, for that is their purpose. How should a person accomplish this? The intended Divine service of a person is divided into two categories: Directed inward to the person himself, Directed toward God. The ultimate inward service is the desire, out of love for God, to be close to Him through recognizing and knowing Him. This must be combined with awe and fear of Him, which brings one to the rectification of his natural character and habits, and his deeds in the world. With this combined service of love and fear, a person can reach the high stature of a wise and righteous person. Service directed toward God is the characteristic of a person who refines himself and is scrupulous to work on revealing his “image of God” with correct actions and correct speech. Such a person is careful not to sully himself like an animal with actions and speech that do not befit an “image of God.” With this effort, he rectifies himself and his society, and causes good effects in the world around him. This is how a person contributes to the accomplishment of God’s desire for the rectification of mankind and the rectification of the world. One should not imagine that his personal accomplishments in this Divine service are small and insignificant. Therefore, the truthfulness of one’s love toward God is measured by the actions and service it causes him to do. (The service that is specifically done through speech is prayer, which will be explained in the Fourth Gate). The truthfulness of one’s fear of God is expressed by refraining from actions and speech that are against His will. By analogy, the truthfulness of one’s love for a friend is seen in what he will do and say that is desirable and necessary for his friend, and to what extent he will be concerned about holding back from causing harm or aggravation to his friend. Course Preview Use this special reduction Coupon Code [SECRETWISDOM] 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. 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.

Online Course on the Seven gates of Secret Wisdom The Value of Action, Intention and Joy in Serving God. It is a universal principle that if a good deed is performed without any positive intention involved, it is lacking vitality and is likened to an empty shell. In this vein, the sages taught that “prayer without intention is like a body without a soul.” The same applies to all other positive actions; if the person does them without proper intentions, they are considered to be lifeless. What is it that makes this idea so important for the Divine service of Noahides? It is mainly a societal norm, rather than spelling out the actions that are required to fulfill the obligation. In general, the Noahide Laws do not include the same type of positive commandments as those in which Jews are obligated (for which the obligation itself has specific criteria, such as wearing tzitzit fringes, putting on tefillin, blowing a shofar, etc.) The Jewish people were sanctified by God at Mount Sinai through being commanded by Him to do these activities (His positive mitzvot of the Torah), and He values these mitzvot actions greatly when they are performed by Jews, to whom they are commanded. Therefore, when a Jew does them in accordance with their defining details as set out in the Oral Torah, there is intrinsic value to the action itself, since it serves as fulfillment of a Godly command, regardless of the intention involved. In contrast, a Gentile’s deeds are judged by God mostly (indeed, almost completely) in regard to the person’s intention, rather than the main focus being upon the specific deed itself. Therefore, in most cases, if a Gentile performs an action without intention, or with an incorrect intention, the action has no positive spiritual value. Since the main obligations of the Noahide Code are logically and morally based, it is by the person’s motivating logic and morals that his actions are measured. If his intention is right, the action is judged by God as being good, and otherwise it is not. The main and very important exception to this is in giving proper charity and performing acts of kindness for others. This is because the main value in the act is the benefit that accrues to the beneficiary of the charitable giving, and the appreciation of the person who was treated kindly. For a Noahide, there is no actual holiness in one’s action, in and of itself. Rather, the value of the action in God’s eyes is based on the intention of the person who does it for a specific purpose, such as for the honor of the Creator, for the benefit of others, for the benefit of his own wellbeing, or for some moral purpose. Nevertheless, every person should accustom himself to habitually do good deeds and act in good ways. Even if good actions are done by rote, or out of habit, they are still considered good actions! This is because the person maintains an overall general intention to do good in his life, even if he doesn’t bring a thought about this to the forefront of his mind at the time that he is doing the good deed. COUPON CODE: SECRETWISDOM Seven Gate Course 49.90$ Get is Now Only for 19.96$ Course Preview 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. 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.

By Rabbi Moshe Perets The Mission of Mankind The ultimate mission and greatness of mankind is to gain understanding and knowledge of G-d, each person according to his own strengths and abilities. In order to achieve this recognition, it is necessary, but not sufficient, for a person to have faith in the principles which the righteous Jewish sages have explained in the past about God. Knowledge of God is not only meant to be an intellectual grasp. It is also an attitude and outlook within the heart and emotions. When a person thoughtfully chooses his actions based on his belief in God, this will also draw his personal character traits in this direction. This happens because it is human nature that exercising the ability to control one’s actions will serve to reveal and draw out his heart’s desire for the path he is choosing. In this way, he can demonstrate to himself and those around him that recognizing and internalizing Godliness, in addition to desiring it, is within a person’s ability. Nevertheless, it is also an obligation to believe with simple, child-like faith in the Creator and Master of everything, for, as will be explained, it is impossible for a person to understand and recognize the Creator completely. Only a small aspect of God’s existence can be understood, because it is essentially entirely beyond the grasp of any creation, including even the greatest prophets and the highest angels. From this it follows that there should be two dimensions to a person’s relationship with God: On the one hand, it is incumbent on each person to know and recognize God and His Unity, to the extent of one’s ability, with the goal to fill his mind and the emotions of his heart with his understanding of the Creator, and to act according to “the ways of God” (which will be explained further on). At the same time, he should believe that God, may He be blessed, is completely beyond any human being’s grasp. Course Preview Use this special coupon code [ SECRETWISDOM ] 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. 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.

By Rabbi Moshe Perets Course Overview & Outcomes. In this course you will learn through 7 Gates of Knowledge about the perfection and spiritual elevation of the human being, knowledge of G-d, Prophecy, the Service of G-d, Prayer, Personal Traits, Life Tests, Repentance and the principles of punishment and reward by HaShem. The Course is giving by Rabbi Moshe Weiner. This course includes: 18 Video Lectures 21 Handouts Final Quiz Academy Badge Final Certificate What will you learn: The “image of God” within a person. The 4 steps in recognizing God’s existence and essential unity. The principle of: “There is nothing else besides God”. Divine Providence, Faith and Trust in God. Godly Refinement of one’s Emotions and Deeds. The centrality of Prophecy in the Foundations of Faith. The concept of Free Choice. The various levels of Prophecy. Prophecy and the Torah of Moses. The Eternity of the Torah of Moses. The Essence of the Service of God. Contemplation of the Seven Noahide Commandments. Lessons from the Hebrew Bible. The Value of Action, Intention and Happiness . The Service of Prayer, Speech and Intention. Course Preview 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. 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.

Learn all about it with our Seven Gates of Secret Wisdom course By Rabbi Moshe Perets Abraham taught that the universe is not separate from God at all. The recognition of this truth should be a person's purpose for his entire life, and this should be reflected in all of his actions – to be constantly focused on and drawn to this outlook of God's unity with the world, with all of one's heart. This is the Divine service that is placed upon every person. A true recognition of the existence of God in every detail of the world, and in every detail of a person's life, brings a person to a recognition of God's Divine Providence over His creations. A true recognition of the existence of God in every detail of the world, and in every detail of a person’s life, brings a person to a recognition of God’s Divine Providence over His creations. Simply stated, every entity, with its life and existence, is being constantly created at every moment by God’s will and with His knowledge, and it has been previously explained that He and His knowledge are One. Conversely, His knowledge of every detail of a thing as it is being created by Him, and of what is happening to it, and His will for it to continue to exist and in a certain condition, are not separate from the thing, but rather are part and parcel of it and cannot be separated from it, in a way that is impossible for us to understand. Course Preview Use this special coupon code [ SECRETWISDOM ] 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. 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.