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Noah was six hundred year old when G‑d told him to go into the Ark with his whole family, and to admit the animals which G‑d had selected. The flood commenced on the seventeenth day of the second month. The gates of heaven broke loose, and the depths of the earth opened to send forth streams of raging, boiling water, swallowing everything in its path. Rain fell for forty days and forty nights and the water which covered the earth rose higher and higher. It covered the peaks of the highest mountains. Every living thing died, and all growing things were destroyed. Amid this terrible scene of ruins and devastation the Ark, guided by G‑d, floated securely. But the ship was fiercely tossed about and shaken at the heights of the stormy flood, so that it seemed to Noah that it was about to break apart. A flood: The word for "flood" (mabul) is related to the word for "confusion" (balal). Metaphorically, the waters of the flood drown us, along with our minds, by confusing us as to what is primary and what is secondary in life. The truth is that the purpose of the soul's descent into this world is to fulfill its Divine mission. Furthermore, the soul's relationship to material matters, such as eating, is also -*when the soul is confused, the awareness of its true mission becomes submerged and forgotten. We then go about our material lives "soulless," lacking Divine meaning and purpose. “And the glory of the Lord shall be revealed, and all flesh together shall see that the mouth of the Lord spoke.” Isaiah (40:5) In the six hundredth year: The Zohar interprets this verse as a prophecy: "In the six hundredth year of the sixth [millennium, i.e., around the year 1840], the gates of supernal wisdom and the wellsprings of earthly wisdom will open up. This will prepare the world to be elevated in the seventh [millennium, i.e., the messianic era]." "Supernal wisdom" refers to the wisdom of the Torah, while "earthly wisdom" refers to secular knowledge. Indeed, the era referred to in the Zohar's prophecy saw an explosion of knowledge, both in the realm of rational articulation of the inner secrets of Torah as well as in the realm of revolutionary scientific discoveries. On the one hand, we can readily understand how the revelation of the inner dimension of the Torah prepares the world for the messianic era; we are taught that these revelations are a foretaste of the Divine knowledge with which the world will be filled at that time. On the other hand, in what way do the revolutionary revelations in the realm of secular knowledge serve to prepare the world for the messianic era? ​ The answer is threefold: ​ (a) Firstly, the newly-revealed technologies provide us with a foretaste of the spiritual climate of the messianic era. At that time, our perception of Divinity will not be limited to intellectual appreciation alone. On the contrary, the physical eye will be able to see the Divine energy that sustains the world. Modern technology affords us a glimpse into such empirical perception of Divinity. For example, the knowledge that a telephone or radio can enable us to hear a voice from the other side of the world gives us an empirical example of the concept that God sees and hears all that occurs in the universe. Without this and similar examples, our appreciation of God's omniscience would be limited to an abstract, intellectual understanding, which does not always affect us fully. Now, however, with the aid of such examples, we can meditate upon the concept of God's omniscience based on our own empirical experience. Such meditation has a much more powerful impact, both on our emotions and on the three "garments" of thought, speech, and deed. ​ (b) Furthermore, new technologies can not only serve as an example of Divine concepts (as above); they themselves can be used to convey the new revelations of Torah's inner dimension in a way that helps prepare the world for the messianic era. In fact, this is their true and primary purpose. When the secrets of Torah are broadcast over the radio waves, for example, they can be physically heard wherever they are broadcast throughout the entire world. This is a foretaste of the messianic era, when Divine wisdom will spread without any restriction or limitation throughout the entire world and will be perceptible by our physical flesh (just as the teaching of Torah's inner dimension on the radio can be heard physically and instantaneously). ​ (c) Furthermore, scientific advances do not serve merely as a tool to broadcast the secrets of Torah, a means to an end; rather, they themselves reflect the concepts expounded in Torah's inner dimension. This concept of God's oneness, for example is evidenced in science itself: scientists used to believe that every organism comprises many, distinct elements. But as science develops further, the more it recognizes that the diversity within the universe is only superficial and that the universe is essentially the unification of form and matter. ​ This explains the intrinsic connection between the development of the sciences and the revelation of Torah's inner dimension as a preparation for the messianic era: The revelation of Torah's inner dimension automatically leads to the development of the secular sciences. It is indeed through the latter that the foretaste of the Divine knowledge that will fill the world in the messianic era is experienced in an empirical way. When we see the world's oneness through the eyes of science, we realize that this oneness is identical to the oneness of Divinity (which is revealed through Torah's inner dimension). This, in turn, "prepares the world to be elevated in the seventh" millennium. “There is no other ‘water’ but Torah (knowledge of G-d)” (Talmud tractate of Baba Kama 3:22) ​ Psalms 145:9 states: 'God is good to all and His mercies extend over all His works' and Proverbs 3:17 states: 'The Torah's ways are pleasant ways and all its paths are peace.' In Hebrew, the word for “water” – mayim – is in the plural (or “dual”) form, implying that in every body of water, even the smallest drop, there are in fact two facets/dimensions of water. This alludes to the reflection of the consummate union of the higher waters – rain from the heaven - (alluding to spiritual knowledge) and the lower waters – water from the oceans and rivers – (alluding to scientific knowledge) in every single drop of water. ​ Additionally, mayim – spelled mem-yud-mem – is symmetric, that is, identical, wether read from beginning to end or from end to beginning. In Kabbalah (the esoteric dimension of Torah), mayim is the symmetric for of the word for “who?” – spelled mem-yud, alluding to the verse, “ Lift up your eyes and see Who [mi] created these” (Isaiah 40:26). Every drop of water reflects the secret of : Who created these,” for in every drop of water the higher waters meet the lower waters to create, in perfect union, new forms of life. ​ In the creative process, it is the very same Divine “Who” which descends as the higher waters (alluded to in the first and second letter of mayim) and ascends as the lower waters (alluded to in the second and third letters of mayim) to create new life. ​ The Divine state of consciousness aroused by the appropriate study of Torah (for Gentiles, the Noahide Code) stems and arouses the spark of Machiach (the Messiah) son of David with the person and allow him to experience a redeemed state of reality. ​ The numerical value of maiym is 90, which is two times 45, the value of the word for “what” (mah), implying a state of true selflessness. ​ Thus, we see that water represents the union of two manifestations of “who” and two states of “what.” The two states of “what” correspond to the two manifestations of “who”: The male dimension of the higher waters (present in every drop of water) possesses its inherent state of selflessness, in descending from on high – giving itself over to unite with the lower waters; and the female dimension of the lower waters possesses its inherent state of selflessness in ascending – rising up and out of itself – to unite with the higher waters. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

For "My house will be called a House of prayer for All the peoples” Isaiah 56:7. The Third Temple not only a fulfillment  of ancient prophecy still very alive in modern Israel will display this ideal by welcoming all people from all Nations, Tribes and Tongues to worship the One God of Israel  who is the unifier of All things. Make no mistake, it is the One God of Israel, the Echad b’Echad, the One in the One, the God of the daily Shema prayed by Jews worldwide (and others at time) “Hear Oh Israel God, our God is One” (Deut. 6:4) . The God of Israel, the only true God is  the One God and Creator of All, who holds all the entire reality together who will be the Unifier of All Nations.  It will be God who will welcome all people near and far to come together in Unity to Worship in the Third Temple. This will be the House of Prayer for all Nations which will be greater than any of the former Temples .  This Temple will not be built to display riches or stature, this Temple be will built by the very hearts of all people who wish to see Israel and Her people restored to the Davidic vision and promises of God. However, it won’t be with a great pillar of fire nor a cloud of light by the night, it will be by and through the heart of those who will rise to the occasion against all odds that exist within themselves to choose love over hate and unity over division. The coined phrase Unity in Diversity will be seen as a perfect ground for respect of culture and religious difference in the search for truth  and the pursuit of happiness. After all, haven’t we read many stories over the course of history that shows us time and time again, our ways are not God’s and his thoughts way above the thoughts of man ( Isaiah 55:8-9) King David, the young shepherd boy who became King was anointed and declared as one “most like the heart of Gd” and was given the promise of an everlasting dynasty of rule, reigning over the People of God because  “the Lord had sought out a man after his own heart” Samuel 13:14. While there are many traditions as to what this means even today the simplest way to understand this is that God desired a heart like his in order to establish his Kingdom. Reading more into this we can say innocently that a pure heart is most like the heart of God who IS PURE. Often, pureness means innocence not necessarily intelligence. We see this in the laws of family purity, in modestly and in young children who do things that seem right to them but are often learning opportunities in life to understand discernment of the difference between right and wrong in the eyes of God. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

God gave the first six commandments to Adam and Hava (Eve), the first human beings. These commandments were repeated to Noah, and a seventh commandment was added, when, after the Flood, God established the Covenant of the Rainbow with Noah and all of the world’s creatures. This covenant is not dependent on mankind’s observance of these Seven Laws of Noah. Rather, the Noahide Code established the context and the eventual goal for a renewed world in which this covenant could be the open and enduring expression of God’s love for His creation. It was God’s promise to all living creatures that He would never again obliterate all land-life from the world, as stated in Genesis 9:11 “never again will there be a flood to destroy the earth.” The Covenant of the Rainbow has an inner meaning as well: it was God’s promise that He would always accept a person’s sincere personal repentance if it was directed to Him. From that point on, God endowed mankind with the ability to seek and gain His forgiveness, and with this He insured that a person’s freedom to choose good includes the strength to prevail over animalistic and self-centered desires. ​ ​Still, the Seven Commandments received by Noah could have been challenged at a later time by any charismatic misleader who also claimed to be a prophet, and how would a person know which course to follow? This points to the singular importance of the revelation at Mount Sinai to the Jewish people, 50 days after God brought them out from slavery in Egypt. At Mount Sinai, the Creator revealed Himself to a nation of at least three million of people, making them all witnesses to testify to their future children and the world, so that no person in any generation could arise to seriously refute the prophecy and instruction which Moses received, which is called the Torah. Included in the Torah was the Noahide Code, to be preserved for the generations of mankind. ​ ​The entire Book of Genesis, and the Book of Exodus up to and including the arrival of the Israelites at Mount Sinai, were dictated by God to Moses when they arrived there. There was then a first covenant made between God and the Israelites on that first part of the Written Torah, which included their acceptance of the Noahide Code. ​ Thus, the Divine moral code of Seven (Universal) Commandments was renewed, after it had become neglected by the rest of the nations. That was four days before the Ten (Jewish) Commandments were spoken openly by God to all of the Israelites, at which point they became the Jewish people. ​ At Mount Sinai, God taught the essentials of the Torah’s precepts through Moses, and this is called the Oral Torah. Included in this are the details of God’s directive for all Gentiles to observe their Seven Noahide Commandments. These details, as God specified them to Moses, are the true foundation of the Universal Noahide Code. A righteous Gentile merits to receive a place in the eternal future World to Come, in the Messianic Era, through observance of these commandments. That is a Gentile’s part in the Torah of Moses, which is God’s “Tree of Life” (Proverbs 3:18). It all begins with recognizing the perfect Unity of the Creator. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

At the simplest level, what is the point of a Jew? Of being a Jew? According to what the Jewish Sages taught, it is to make the physical world into the dwelling place for G-d that He desires. Then – again at the simplest level – what does that mean for the Jewish people as a whole? As a whole, how are Jews to accomplish that? To condense it down and to make it broad enough for every Jew, there’s the well-known phrase from the Hebrew Bible (Isaiah 49:6): “I [G-d] will make you a light for the nations.” So, in a nutshell, a Jew’s job is to refine this world and to make it holy, so it will be the kind of world that G-d wants His holiness to dwell in. The job of refining the Jewish people themselves is what their Torah is all about (the Written and Oral Torah, which includes Midrash, Talmud, every bit of authentic Torah commentary, etc.). But consider: this world has Jews and Gentiles, and a LOT more Gentiles than Jews. What about the Gentiles? … A light-bulb should light up! You cannot refine the world if you ignore the majority of the world. How can a Jew be a light for the nations if he ignores the nations? So the Seven Laws of Noah are obviously part of that job now, and a really big part of it. At no other point in modern history, until our time, were Jews able to teach Gentiles. The Rebbe pointed this out many times in his talks. One needs to realize that when you get close to something holy, it may appear dark. For example, on a day of Rosh Chodesh, the date of the new moon, the moon is all dark when the day starts. Why start the festive first day of a lunar month when the moon is darkest, and not at its brightest, i.e. full? No one can deny that the darkest point in modern Jewish history was the Holocaust. But after that, the Land of Israel was returned to the Jews, and ever since, that amazing nation has been making incredible accomplishments in spite of great obstacles. If the purpose of the physical world is to make it a dwelling place for G-d, and a Jew does this by spiritually refining the world, then spreading the Seven Laws of Noah to spiritually refine the Gentiles must certainly be at the forefront of that task, and it must be that now is the time. Other than that, what major thing is left to do? No, I am not saying the Jews have perfected their Jewishness. That is endless and will continue to be worked on, even after Moshiach comes. What is important for us now is refining the world enough for that time to come, and it has to include refining the Gentiles too. This idea is steadily catching on, but many Jews still haven’t yet warmed up to it. A lot of Jews say they want Moshiach. But for many of them, they still want to be passive bystanders in the process. They want to want Moshiach. This is seen in other areas as well. For example, the observance of their daily prayers. A lot of people will say that they want to but can’t, so they don’t. I contend that nothing ever stops a conscious person from praying. If you want to pray, then pray! It isn’t required to assemble a minyan / quorum of ten Jewish men in order to thank or make a request to G-d. It’s the same with doing something to help bring Moshiach. Do you want him? Here, bring him… and here’s how… the Rebbe told us how… It involves doing specific things that are part of the Torah’s instructions which are relevant to us here and now. But how many people want to do those things? The Rebbe gave very good advice about how a person can motivate himself to actually want to bring Moshiach – such as learning about how immeasurably great it will be, compared to what we seem to be stuck with now. But the bottom line is that lack of motivation doesn’t excuse a person from his obligations. ​ And spreading out the Seven Noahide Commandments – G-d’s Seven Mitzvot for Gentiles – is really at the forefront of that. ​ Last year, someone who’s involved in this outreach work told me that it’s basically what’s left to do, and I thought, “No, there’s lots more.” Well, I need to apologize the next time I see him… I think he’s right. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets Used Sources This is personal essay was submitted to the asknoah.org website by a Noahide woman who wishes to share her thoughts with our visitors. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

The Rebbe (Menachem Mendel Shneernon) discusses the fundamental concept of “dira b’tachton”: making for G-d a “dwelling in the lowest place” – meaning in this physical world. Making that dwelling place for G-d is the purpose and mission for our life, but there are questions that need to be answered, to really understand what we need to do to bring it about. ​ The first question is: How can we do this? How is it that we, existing as physical people, can make a dwelling place for G-d specifically in this world? Why wouldn’t His dwelling instead be in any of the upper realms? (More specifically, why not in the highest spiritual world, Atzilus, which is the most G-dly)? Aren’t the spiritual worlds more nullified to G-dliness and therefore better suited for expressing it? ​ The second question is about physicality: Why is it that this physical, egotistical, and limited world is the place where the Infinite G-d will find a comfortable residence? How can the limited world hold and express the unlimited G-d? ​ To answer these questions, the Rebbe first brings a possible explanation from Rambam (Maimonides). Rambam defines the “dwelling” of G-d as a revelation of His Light that passes through the physical and spreads throughout the world. He makes a distinction between the concepts of a “vessel” and a “tool”: a “vessel” holds and internalizes (or comprehends) what is inside, while a “tool” simply allows an influence to be passed through it. He explains that a dwelling for G-d, like the Holy Temple (Bais HaMikdash) that was and will be established in Jerusalem, is a revelation of G-dliness that comes in the way of a tool. His meaning is that while this physical world cannot hold G-d Himself, it can allow a ray of G-dly Light to pass through it, by way of the Holy Temple. ​ However, the Rebbe says this is not the case for the time of the Messianic Era, which is coming soon. When we speak of a “dira b’tachton” in that time, we mean that G-d’s Essence will be present and comfortable here in this lowest, physical world, in an openly revealed manner. It will not be just a ray of His Light or His Presence. Rather, He Himself will dwell here. But this leads us right back to the questions: Why and how can this physical world be chosen to house and express G-d? ​ When we call this physical world “limited,” we are saying that it is bound by time, and more specifically, by space. But if we take a deeper look, space is not as limiting as we may think. Space can be conceptualized in two ways: (a) what surrounds an object, or (b) the void that an object is displacing. ​ The first option makes space an existence on its own, while the second makes space a description for something that does not exist at all. Interestingly, G-d is called “HaMakom,” “the Place.” This is because He is the “place” or space of the world; that is, His G-dliness both (a) transcendently surrounds the creation and (b) permeates the creation. These two dimensions of G-dliness are the two different concepts for space that we mentioned. The G-dliness that transcendently surrounds the universe is G-d’s Eternal Light, but the aspect of G-d that fills this universe (i.e. the aspect of G-d which is the place that the universe takes up), is G-d’s Essence. It is G-d Himself that permeates this physical world. ​ All worlds in the spiritual realms are “bittul” (nullified) to G-d. The physical space of this world has an added aspect that is it not only completely nullified to G-d; it is also permeated with G-dliness to the point that it is one with G-d Himself! This means that physical objects in this world can have G-d Himself reside in them because He can fill the space that the objects take up. He can reveal His unlimitedness, His infinity, while being clothed in a limited and finite object of this world. However, this can only occur if the limited object is perfectly matched with G-d’s will. ​ To bring an example, the Holy Ark (the Aron) which holds the Tablets of the 10 Commandments and which was placed in the Holy Temple, was a physical object in which G-d rested. It was placed in the center of the innermost room, called the “Kodesh HaKedoshim” (Holy of Holies). When a person measured the Holy Ark it was 2.5 cubits by 1.5 cubits, and when one measured the room of the Holy of Holies it was twenty cubits by twenty cubits. However, if one measured from one side of the Holy Ark to the closest wall of the room, and the other side of the Holy Ark to its closest wall, the measurement would come to 10 cubits on each side. Thus, the Holy Ark took up space as a physical object, but it did not take up any space in the Holy of Holies. If the Jews at Mount Sinai would have built an Ark that was (say) a quarter of a cubit different from G-d’s instructions, it would not have been matched with G-d’s will, and this miracle would not have occurred, because it would not have qualified to have G-d dwelling in it in such a revealed manner. ​ The above explanation shows how our finite physical world, the Earth, can be a dwelling for the Infinite G-d. But why is it specifically our world that G-d desires to have a comfortable dwelling in, as opposed to the upper spiritual realms? Can’t G-d have the same dwelling in the spiritual space of the upper realms? They have a greater nullification to G-dliness and a greater revelation of G-dliness, so why does G-d want a “dira b’tachton” in this lowest, physical world? ​ The Rebbe proposes three answers. He disregards the first two as unsatisfying, and he explains how the last one is the true answer: ​ The first proposed explanation is that while the “upper,” spiritual worlds are more nullified to G-dliness, the achievement of a nullification of this physical world to G-d is a novel and unique idea. Like a king will enjoy the talking of a parrot over the speaking of a human being because it is unusual, so too, G-d enjoys the nullification to G-dliness that this world can achieve, because it is unusual that a physical and egotistical world will be nullified to G-d. However, this answer is not very satisfying, because G-d requests of us to do what’s needed for Him to dwell here and to be comfortable here. He may enjoy the nullification to Him that this world can achieve, but to dwell here on a permanent basis for this reason is not very plausible, because its novelty would not last eternally. ​ The second explanation that the Rebbe proposes it that the nullification of this world comes from a place beyond our understanding. Human beings are nullified to G-d because His greatness is so beyond us that we can’t understand it. To give an analogy: a regular scholar respects and is nullified to a genius because he understands how the genius is so intellectually above him. But a non-scholar is much more nullified to the same genius, because as a simple person, his nullification comes from the fact that he knows almost nothing in comparison to a genius. So too, our nullification to G-d, as opposed to that of the spiritual worlds, comes from the fact that we can’t comprehend His greatness. We can have self-sacrifice (“mesiras nefesh”) for Him and His commandments even though we have no intellectual concept of Who or What G-d really is. Nevertheless, although this answer does fit better with the concept of nullification, it doesn’t answer why G-d desires a dwelling specifically in the physical world. ​ The third and final answer is the conclusion that the Rebbe ends with. The reason that G-d dwells specifically in this egotistical world is because our nullification comes from setting aside our ego and our sense of self, i.e., our sense of being separate from Him. The creation of the physical self that makes humans feel separate from G-d is a power that comes only from G-d’s Essence, whereas His transcendent G-dly Light is so unified with Him that it cannot create something that feels separate from Him. Only G-d Himself can do that. Therefore, the physical creation that comes from His Essence is one with Him, and when we physical and egotistical humans nullify ourselves to G-d, we are showing – in the most revealing manner possible – that G-d is one with His creations. It is in the place where that unity is most revealed that He is most comfortable, and therefore He desires for His main dwelling to be in this lowest, physical world., ​ A review of a Chassidic discourse by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, on the verse said by Jacob in Genesis 32:11, “Katonti MiKol HaChasadim” (“I have become small from all the kindnesses”) ​ By Rabbi Michael Schulman Reviewed by N. Schulman ​

Just the opposite! G-d wants us to bring down His miraculous healing power through these physical channels which He creates for His spiritual blessings to be manifested in the world. ​ As we know, G-d sends the angel of healing, Raphael (whose name means “G-d has healed”) to accompany the doctor in his Divine mission to provide a healing remedy to the patient. Raphael was one of the three angels who visited Abraham after his circumcision, with the mission to bring to him the healing from G-d. He is also an angel of mercy, so from there he was sent on the mission to save Lot and his family from G-d’s destruction of the metropolis of Sodom. (See Rashi’s explanations of the verses in that section of Genesis). ​ Some of the greatest sages in Jewish history, for example Maimonides (Rambam), were also expert doctors who dedicated a great amount of their time and energy to healing both Jewish and Gentile patients. The famous “Oath of Maimonides” for medical doctors reads as follows (quoted from Wikipedia): ​ “The Eternal Providence has appointed me to watch over the life and health of Thy creatures. May the love for my art actuate me at all time; may neither avarice nor miserliness, nor thirst for glory or for a great reputation engage my mind; for the enemies of truth and philanthropy could easily deceive me and make me forgetful of my lofty aim of doing good to Thy children. May I never see in the patient anything but a fellow creature in pain. ​ Grant me the strength, time and opportunity always to correct what I have acquired, always to extend its domain; for knowledge is immense and the spirit of man can extend indefinitely to enrich itself daily with new requirements. Today he can discover his errors of yesterday and tomorrow he can obtain a new light on what he thinks himself sure of today. ​ Oh, G-d, Thou has appointed me to watch over the life and death of Thy creatures; here am I ready for my vocation and now I turn unto my calling.” ​ There are some short prayers that are traditional to say before and after taking medication. From the Mishneh Brurah, this prayer should be recited BEFORE taking medicine or when one undergoes a medical procedure: ​ “May it be Your will L-rd G-d, that this use of medicine bring me good health, for You heal graciously.” [Code of Jewish Law, Orakh Hayim 230:4] AFTER taking medicine or after a medical procedure, it is traditional to say: “Blessed is the Healer of the sick.” ​ Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy. ​

G-d does not view a person as a “nuisance” for continually asking for forgiveness. The patience of a human being will eventually wear thin if he is approached with requests for forgiveness many times, but G-d’s patience has no limitations. His patience for those who sincerely turn to Him is infinite. (Although His patience in waiting to be asked for forgiveness is limited to the length of the person’s physical life!) A person should strive to be a “master of accounts,” setting aside some time on a regular basis to review his thoughts, speech and actions, to recall what was not proper and what needs repenting for. But it needs to be done in a positive way, and not in a way that would lead one to fall into depression, G-d forbid, since that is one of the tricks employed by the evil inclination. A person should have absolute faith that when he approaches G-d in proper repentance, G-d accepts it – even if the sin was repeated many times. On the other hand, one should not then put the sin that he did totally out of his mind from then on. As King David said in Psalm 51, “… my sin is always before me.” The person will thus remain humble before others no matter what spiritual level they are on, even though he himself is now advancing spiritually way beyond his former level. Also since the person has that weakness, his vigilance should be maintained. And it may be that G-d desires for the person to reach for more sincere levels of repentance. But this is only one aspect of a person’s relationship with G-d, and it should be given full attention only at designated propitious times. The main aspect of a Noahide’s relationship with G-d throughout most of the day should be with joy at the opportunity one is graciously given by G-d to serve Him (and connect with Him) through making the world a better place by observing the Seven Noahide Commandments. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

QUESTION: "I have been trying to follow the moral conducts as outlined in Chapter 8 of Part I: “The Fundamentals of the Faith” in the book “THE DIVINE CODE” by Rabbi Moshe Weiner. While certainly most of the points regarding the conduct were already being followed by me, I find it is becoming difficult to follow the first point: never to be angry. ​ "I am by heart very peaceful. " I do think, however, that anger does serve useful purposes at times. I find it difficult “not to take revenge” or, more seriously, “not to hold a grudge.” Aren't these points good for books yet impractical in real life? I am certain I am wrong in my understanding in some ways. Therefore, please explain to me the dichotomy between the written points and the real world, which is so different. I love to do/follow anything wholeheartedly, while I find it problematic to follow some of these conducts in my business dealings (for example, controlling my employees, dealing with cunning people, etc.). I would request you to throw some light on this fundamental question: is anger or holding a grudge always wrong? ​ Sorry if all these questions sounds too stretched, but I am just trying to please G-d with all my heart!" P.S.: “The Divine Code” is an amazing book indeed. ​ ANSWER: You’re correct that it is possible for anger to serve a useful purpose in some specific situation, because G-d created everything for a purpose – including anger. I will explain that last. The problem arises when a person allows his capacity for anger to flare up and take hold when it shouldn’t. This is anytime when a person’s anger would be a demonstration of lack of faith in G-d. A person needs to understand the true essence of a situation and then accept that intellectually. Because the mind has a natural power of control over the emotions, the emotions will follow the way that the person thinks about the situation. ​ There are two aspects of the proper understanding, and these are like two sides of the same coin: ​ (1) Everything happens by Divine Providence – as G-d wills it to be at that moment. Once something has happened, then by default it is established that it was G-d’s will. Therefore, the book of Zohar teaches that “Whoever is in a rage is as if he worships idols.” If the person truly believed that what already happened was done by G-d, he wouldn’t become angry. This does not change the fact that the person who made him angry was acting with freedom of choice, and is responsible for the damage and/or sin that he committed, and is liable by G-d’s and the society’s laws for the wrong that was done. Nevertheless, in regard to any harm or inconvenience or challenge that was inflicted, it was decreed by G-d that this would befall that person in one way or another, for the sake of an ultimately good purpose. (In the words of the Sages, “This, too, is for the best.”) Of course, G-d obligates others to help the victim in a way of goodness and kindness, and victim to help himself as much as possible. ​ (2) Everything that exists is constantly being created out of nothing by G-d’s creative divine speech. This is not meant in a general way, but rather in every detail, at every instant, just as it was during the first six days of creation. At the end of the sixth day of creation, after Adam and Hava (Eve) had erred by eating from the Tree of Knowledge of Good and Bad and they temporarily brought physical death into the world, G-d looked over His creation and declared that it was “very good” (Genesis 1:31). The same applies at every instant in time since then. ​ Therefore the true existence of every being and every event is the creative force of the combinations of the letters of divine speech that G-d is speaking. So, if there is a person who is being harmed and one who is harming him, both are united at every moment as different details of the overall creation that G-d is bringing into existence at that instant, in a way that is “very good.” In some places and situations, this goodness is revealed, and in some places and situations, it is concealed. When the Messiah (Moshiach) comes speedily in our days and brings in the perfection of the Messianic Era, the occupation of the entire world will only be to know G-d. Then the goodness of everything that happened will be revealed and understood because it will be revealed how everything that happened was part of leading the world to the Messianic Era. Our job is to improve the world in general or in any detail at every opportunity that G-d gives us, so that can be partners with G-d in this process. Thus, if a person becomes angered by something that happened, he is denying that goodness by thinking that he knows better about what should have happened. Conceptually this is like the idea of rejecting G-d and worshiping false gods of one’s own choosing, which is idol worship. ​ So when is anger good and proper? ​ It may happen that you will see someone sinning or about to sin. That person may be your colleague, who respects you and who is habitually with you in the observance of G-d’s commandments. This even includes a time when you observe yourself sinning or are tempted to sin. At that moment, you may rationally determine that if you display anger about that situation, you may be able to accomplish the good and meritorious deed of warning off the person (even yourself) from committing the wrongdoing. The prime example of this is when Moses became angered about the sin of the golden calf that he observed in progress when he came down from Mount Sinai. By displaying his anger to the people and breaking the precious first tablets of the Ten Commandments before their eyes, he was able to stop them from continuing in their sin. This act of Moses was greatly pleasing to G-d, because it saved the Jews from being destroyed and taught them the power of repentance. ​ On the other hand, just prior to that, Aaron witnessed the people sinning, but he knew that if he displayed anger, the people wouldn't have listened to him. In fact, they would have turned against him. So he held his peace and trusted in G-d that Moses would soon return as he promised and save the situation. Likewise when we see a negative situation that can’t be improved by letting ourselves get angry for a moment, we should trust that Moshiach (the true Messiah) will come at any moment to rectify the situation. In the meantime, we should do what is in our power to improve the situation in a positive, constructive way that is in accordance with G-d’s commandments and a person’s obligation to act in the morally upright ways that are taught in the Torah-based Noahide Code. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets Used Sources Edited from an original article in AskNoah.org © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

Shalom! If your reading this you then you are indeed a seeker of truth. You will begin to encounter blessings as your path is crossing with Rabbi Moshe Perets and the Noahide Academy. Your journey has just begun. You may not fully understand the riches of this initially until the heart of the creator unfolds in your life. Everything is happening according to HaShem’s redemptive plan for his creation. You have now received your first miracle through love and deep secrets are being revealed to you. The term Noahide may initially take you off course, but don’t allow this to discourage you. Most people have come into contact with Noah as a child, singing songs about the Ark and the flood. You will come to understand the relationship our Creator has with His People and the Jewish Prophets. They were chose to be a light unto the nations. To reveal, teach and guide every human being in fulfilling his own divine image and bringing about the purpose of creation: “To Make this world a Dwelling Place for the Divine“. The Rabbis will metaphorically take you by the hand and lead you to the streams of living water from the garden of Eden, Genesis into paradise. Where by HaShem has promised in the last days: “He shall return the hearts of the fathers to the children and the children to their father” Malachi (4:6). Moses encountered the Creator of the Universe, HaShem through the divine revelation of Mount Sinai. He was present firsthand to experience the Divine disclosure on the inner secrets of creation and have face to face conversations with the Almighty. Moses asked, “why me?” But you may ask: “Hey,what about me?“ I am not perfect. HaShem desires the same relationship with you. By His Might HaShem conveyed through Moses the splioting of the Read Sea and set the Hebrew People free. HaShem whom loves His people so much, Is Willing to open your heart and mind. Irrespective of your background, and draw you closer to Him. All He requires of you is to be sincere, to have a authentic desire for truth and to do good around you. The same way he called Abraham from the pagan background to become the father who was to inspire the model for all Nations to build their societies. Through the teaching of the Noahide Code you may receive an open invitation to HaShem’s revelation which might just change you for eternity (and even give you access to it!) . Like every good father, we have been given guidelines and instructions for us to live a fulfilled life, which is worthy of that name. This is taught by the Rabbis of the Noahide Academy. Your are becoming part of a wider community of people that will impact your life in a way you can’t imagine! The Noahide Academy of Jerusalem was created from the love of the Jewish People for every single human being who is created in the image of G-d. If you are new to the Torah then you will not be left alone. Rabbis Yitzchok Dubovick, Michael Schulman, Moshe Weiner, Moshe Perets and others are both teachers and make themselves available for you. They will converse with you through whats app groups, personal messages, telephone and skype consultations. They get alongside you and encourage you at the place your at and you have an opportunity to study the scriptures and take part in quizzes and the great part about it is your knowledge get consolidated. Presented with certificates for your accomplishments and even get a gold star. All the requirement is for you to dedicate some of your time and effort into developing your inner qualities. I would like to encourage you as you read through others peoples experiences, all your deep longing and internal distress and unanswered questions will be revealed to you. This is a life long journey and you will come to more deeply understand the promises of the coming Messiah through the teachings of the Rabbis from Israel to the world. My words fail to fully express the love and dedication on a people who despite facing adversity have raised up their heads with love and compassion and faith to share the Noahide Universal Code for the fulfillment of human purpose. The invitation is open to everyone. All you have to do is have the faith like Abraham to allow HaShem to take you by the hand and lead you into the promised land, the place where your will meets the one of the Creator and they become One. With much feeling and gratitude, to my teacher, Rabbi Moshe Perets. By Haley Ardabili Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

​ ​ Eyes Upon The Land ​ A presentation of the Lubavitcher Rebbe's views on the Jewish people's connection with the Holy Land ​ Our Sages teach that every Jew possesses a portion of Eretz Yisrael, the Land of Israel. The converse is also true. The land possesses a portion of every Jew. ​ For this is “a land which G‑d… seeks out; the eyes of G‑d are always upon it, from the beginning of the year until the end of the year.” And just as G‑d seeks out the land, so do we. ​ In recent years, it has become common to think of the solution of the Arab-Israeli conflict in terms of the formula, “land for peace.” Phrasing the question in that manner produces a ready answer, for regardless of our love for the Land of Israel, there is no question that all sacrifices necessary should be made to achieve peace. ​ In the pages that follow, we will present a different approach to the issues, one rooted in the principles of our Jewish heritage, yet starkly realistic in its appreciation of what is happening on the ground in and around Israel today. ​ ​ At the Core Of the Issue Whoever destroys a Jewish life is considered to have destroyed an entire world. And whoever saves a Jewish life is considered to have saved an entire world.”1 In Jewish thought, this construct does not serve as merely a theoretical and ethical truth, but as a practical directive. Our heritage is rich in treasured laws and values, but when their application threatens human life, their practice is temporarily suspended. ​ This concept has resounded within the consciousness of the world at large: the protection of human life has been accepted as the fundamental raison d’être for the existence of governments. As the US Declaration of Independence proclaims, the very first purpose of a government is to provide its citizens with “life.” ​ To apply this concept to the present situation in the Land of Israel: Although almost 30 years that have passed since the Six-Day War, and despite efforts by all the world powers, there is no immediate sign of peace. Now if anyone wants to stop treading water and make real progress, he has to put first things first, identify his issue of primary concern and make it the focus of his argument. The question of primary concern to Israel is obvious: What is the course of action that will protect Jewish and for that matter, Arab lives most effectively? ​ (We mention Jewish lives first. Although all humans are created “in the image of G‑d,”2 and every life must be cherished, the Torah teaches Jews to place Jewish life as the highest priority. And slightly more than 50 years after the world stood idly by as a third of our people were annihilated, no further explanation is necessary. We have learned that if we do not stand up for ourselves, no one else will.3) ​ Many Americans live far away from tragedy, and we often view a death as a statistic. We react to a report on a terrorist attack by counting the numbers. “They got three of ours, but we killed four of theirs. So we won.” Not only is such an approach callous; it misses the entire point. The question should not be who killed more, but how to prevent killing. In the pages that follow, we will examine several dimensions of the Arab-Israeli conflict. Over and above all, our focus will be guided by the principle stressed above the preservation of life. ​ ​ What Risks Can You be Willing to Take? It is hard not to become caught up with the immediacy of an issue. Especially when one is concerned with a subject like peace, there is a natural desire to hastily seek an agreement as soon as possible. Nevertheless, this feeling of immediacy should never be allowed to obscure the priorities involved. If the peace is to last longer than the time it took to hammer out the agreement, we must make sure that it realistically answers the objectives that we seek. What does Israel want out of peace? Two fundamental objectives: (a) that it be secure against attack from the surrounding Arab nations; (b) that its citizens may rest assured that their lives will not be endangered by terrorist attack. These objectives are primarily military issues. Therefore it is military experts who should be consulted for the parameters according to which any negotiations should be conducted. To refer to a parallel: When there is a question of whether the Sabbath laws must be violated to save the life of a patient, the Torah prescribes that one ask an expert a doctor; more specifically, a doctor in the relevant field.4 For a heart condition one consults a cardiologist, not a dermatologist. ​ To return to the analog: There are many dimensions to the Israeli-Arab conflict. Nevertheless, just as when a person has a heart condition, it is the cardiologist whose opinion is given highest priority, since Israel’s fundamental concerns are questions of security, it is the opinions of military men and particularly, those trained in the issues at hand, that must determine the guidelines and the red lines for negotiations. ​ When military experts are asked, they explain that it is absolutely necessary for Israel to maintain possession of the lands taken in the Six-Day War. The reasons for this stance are plainly obvious. ​ The Golan Heights command control of the entire Galilee, Israel’s north. Missiles and artillery placed in the Golan could easily destroy civilian centers and military bases in the Galilee. Moreover, even in our age of hi-tech weaponry, fighting uphill is much more difficult than fighting downhill or fighting on level terrain. Thus, if Syrian troops would attack from the Golan, Israel would be put in a defensive position that would be very challenging to turn around. ​ Similarly, with regard to Judea and Samaria, on the West Bank of the Jordan: these are hilly regions that overlook major Jewish coastal cities on the other side of Israel’s narrow waist. An enemy army perched there could effortlessly cut Israel in half. It is not without cause that even left-leaning Israelis have called the pre-’67 borders, “the borders of Auschwitz.” And even if there were no danger from an enemy army, terrorists firing rockets from those hills could paralyze the reserve call-ups on which the Israeli military depends, while wreaking havoc on civilian centers.5 Although the nature of warfare has changed, strategic depth is still critical. Even in this age of missiles, the final determinant is what happens on the ground. ​ Witness the Gulf War. Despite weeks of bombing by planes and missiles, the Iraqis were not defeated until the land war began. Moreover, because of strategic depth, since America limited the extent of its penetration, even when his armies were defeated, Saddam Hussein’s power was not shaken totally. ​ Maintaining possession of the lands taken in the Six-Day War is necessary not only to prevent attack, but also to protect against terrorism. There is no question that the presence of the Arab population in Judea, Samaria, and Gaza presents security problems. It is, however, far easier to control those problems when the jurisdiction over these regions is under Israeli control. First of all, life-saving intelligence about impending terrorist activity can be gathered far more easily. ​ Secondly, preventive measures and response to terrorism can be more thorough and more efficient. Even today, before any further “redeployment” has taken place, terrorist killers simply flee to any of the nearby Cities of Refuge in the Palestinian Autonomy, secure in the knowledge that their sympathizers will grant them hospitable anonymity out of the reach of Israel’s security and intelligence personnel. ​ For these reasons, when considering solely the security perspective, no military expert has ever counseled return of the lands Israel conquered in ‘67. On the contrary, military men from the US and other countries have been amazed that Israel has spoken about making any concessions. Who have offered such concessions? Politicians, including some military experts who have become politicians. ​ Why are they willing to consider these concessions? Because they feel that peace will resolve all these difficulties, that once peace is established security considerations will be unnecessary. If these people are asked what is required from a strictly security perspective, they answer that these lands should not be returned. Nevertheless, they explain that they are willing to take a risk for the sake of peace. ​ When questions of life and death are involved, one does not take risks based on what may or may not happen in the future. How can lives be risked because the situation will perhaps change in the future? Whose lives are being taken so lightly? ​ How can we know what will happen in the future? Supposing that an Arab leader would be willing to enter into a full and complete peace treaty with Israel. Should security considerations be relaxed because of such an offer? ​ Absolutely not. The Arab regimes are for the most part totalitarian dictatorships prone to coups and unpredictable changes of heart. What would happen if the leader who made peace fell? Would his successor keep up the agreement? In such a scenario, Israel would have compromised its security, and brought an enemy closer, without having any guarantee of her future safety. ​ And if this is true when complete peace is being offered, how much more so is it true at present when the Arab leaders have trouble making public offers of even a “cold” peace with Israel? The future is always uncertain. Weaponry is becoming more sophisticated. What is a slight security risk today may become a major risk tomorrow. Jewish law states that a person should not endanger his own life and of course, not that of others when there is only a possibility that his actions will save the life of another person. By contrast, everything should be done to avoid the possibility of danger arising. ​ The Code of Jewish Law (Shulchan Aruch, Orach Chaim 329:6) states: When there is a [Jewish] city close to the border, then, even if [enemies mount an attack, although they] come only for the purpose of [taking] straw and stubble, we should [take up arms] and desecrate the Sabbath because of them. For [if we do not prevent their coming] they may conquer the city, and from there the [rest of the] land will be easy for them to conquer. ​ What is the law saying? That even when an enemy attack does not pose an immediate danger to life, since allowing them control of a border city puts the entire land in danger, we should take up arms to prevent that danger from arising.6 ​ This is precisely the situation in Israel today. Every inch of territory in Israel is like a city on the border; it is vital for her security. Giving it away to the Arabs exposes all her inhabitants to the possibility of attack. ​ This is why so many Jewish leaders are saying that not one inch of land should be returned. This reason is unconnected with the holiness of the land or the fact that they love it. ​ Yes, the land is holy, and yes, there are people who love it, but the reason the land should not be returned is not this holiness or this love. Instead, this is a life-threatening issue; the lives of millions of our people are at stake. To sum it up: Security provisions should never be sacrificed in order to achieve what appears as diplomatic success. ​ ​ Peace for Peace The proposition of exchanging land for peace is unheard of in the annals of history. Whenever has a nation that won territory in a defensive war surrendered it to the very nations which attacked it? ​ And will giving back land lead to peace? Let us look at the situation as it is. Never in the history of Israeli-Arab relations have concessions led to an attitude of conciliation and peace. Instead, the initial concessions have communicated feelings of weakness and insecurity that have been exploited by the Arabs and have encouraged them to make further and more excessive demands. Every retreat before pressure has called forth greater pressure to retreat even further. A pattern has been established: The Arabs make vociferous demands. Afraid of “cutting off our dialogue,” we make concessions, agreeing to at least several of their claims. And shortly afterwards, they demand more, explaining to us and to the world at large that these new claims are logical corollaries to the claims that we have already accepted. ​ And there is a certain logic to their argument. After all, once Israel has accepted the basic premise that it is proper to compromise its security to placate the Arabs, it is hard to draw red lines. If danger to life is no longer a reason to say “No; no more,” what is? It is high time we stopped merely reacting, and establishing our policies in response to Arab claims. Instead, we have to be concerned with our own priorities. We have to know that there are certain things that are simply not for sale. They will not be presented on the bargaining table. And this restriction is not prompted by sentimental reasons; it is simply that one does not take risks when lives are at stake. ​ ​ When is Peace More Likely? Not only is the land for peace theory dangerous; it has no logic to it. Take for example, the Golan. Despite all the vehement anti-Israeli rhetoric emanating from Damascus since 1974, and even though Syrian troops were involved in the Lebanon War in 1982, there has never been an attack mounted from the Syrian front. Why? For a very simple reason. Situated on the Golan Heights, Israeli artillery is pointed directly at Damascus. The terrain is more or less flat, and tanks and infantry can advance without great difficulty. In such a situation, any Syrian leader will think hard before he contemplates a war with Israel. The risks are far too high. ​ Consider for a second the situation if that were no longer true, if there were no Israeli guns on the Golan, and Syrian guns were positioned there instead. If the deterrent of fear were removed by Israel’s ceding the Golan, would the likelihood of a Syrian attack be increased or decreased? Giving away land for peace means exchanging strategic positions for a mere piece of paper. And it is legitimate to question how much that piece of paper is worth. For the Arabs have broken every treaty they ever made with Israel. And, for that matter, they have a sorry record of keeping the agreements they have made among themselves. ​ ​ Do the Arabs Really Want Peace? Many times in their internal propaganda, the Arabs have said that their involvement in the peace process is part of their “holy war to liberate Palestine.” Sadat said it bluntly when he explained to the Arabs why he visited Jerusalem: He told them that he paid lip-service to the concept of peace because he knew that in this way he could receive more from Israel than he could ever win in a war. Afterwards, he explained, once Egypt’s position was improved and Israel’s was weakened, he could wage war from a position of strength. ​ A look at the school textbooks and news media in Egypt a country which is officially at peace with Israel reflects whether or not the Arabs have taken the concept of peace seriously. Their press which is all government controlled seethes day after day with anti-Israeli editorials and anti-Semitic caricatures. At school, in their history classes, children are taught about the imperialistic intent of the Zionist invaders. And Friday after Friday, a message of hatred resounds from the mosques. ​ Whoever wants a clear picture of whether or not the Arabs desire peace should ask the ordinary Arab in the street. He will respond as has been documented by many polls that he is not opposed to violence against Israel, and that he desires Arab dominion over the entire land of Palestine. Have we forgotten the Palestinians who danced on their roofs with glee when Iraqi Scuds fell on Israel? ​ Can they be blamed for such an attitude? The average Arab is certainly not responsible for these feelings. These are the values on which he has been raised for years. For him to defy them would mean challenging his society’s entire hierarchy. ​ But absolving the ordinary Arab from blame should not lead us to ignore the situation which prevails. Even a casual persual of the local7 Arab press and radio communicate a clear message: From the heads of state to the ordinary man in the street, the Arab world’s attitude toward Israel is one of hatred and contempt; never have there been any serious attempts toward coexistence. ​ ​ Why Let Terror and peace Go Hand and Hand? Because of this deep-seated hatred, there are many Arabs willing to engage in terrorist activity against Israel. Even were the Arab leadership to totally divorce itself from terrorist activity (something which has not yet been done), there would still be a danger of terrorist activity from individual fanatics. ​ Unfortunately, however, the danger of terror does not come only from the extremist fringe. Instead, the Arab leadership actively encourages terror, because terror wins concessions at the conference table. ​ A pattern has been established. First demands are made. Then terrorist attacks create a mood of fear and uncertainty. And afterwards, the Arab leadership clamors that the attacks are justified because of oppression and explains that the situation can be quieted by concessions. An agreement is reached and is swallowed by the Israelis. ​ What has happened? The Arabs have learned that through terror and through clamor they can win concessions, that the Israelis are willing to sacrifice their security bit by bit to win temporary calm. ​ And so the pattern continues. From time to time there is an ebb, but never a cessation. First Arab demands, then Arab terror, then escalation of the demands, and finally Israeli concessions. To counter this trend, Israel must broadcast a clear message: Terrorism will be met with strength; when caught, terrorists and their families will be punished severely; and by no means will terrorism be rewarded by concessions. ​ ​ Why Won’t We Say What the Emperoris [Not] Wearing? Why won’t the Israelis face the facts and speak about them openly? Why won’t they acknowledge that from the beginning until the present all the peace process has accomplished is to strengthen the Arab position? ​ There are two reasons. First of all, it would jeopardize their own credibility. They risked entering into negotiations and/or agreements with the Arabs, and they feel that admitting that the Arabs have not relented, would be considered a failure. If they would say: “Look, the emperor is naked; there are no new clothes; the Arabs have not made any moves toward peace,” they fear that their own garments would also look pretty shabby. They would have to admit that they had endangered the security of their land with a mistaken approach. ​ So what is done instead? They ignore the danger and try to camouflage it so that others will not see it as well. There were times when terrorist attacks were reported in Western news media before the official media in Israel even mentioned them. On numerous occasions, rather than expose the charade in the Arab peace effort, Israel has reinforced the Arab position by publicly recognizing them as “partners in the endeavor to reach peace.” ​ But the Israeli difficulty with speaking honestly about the peace process goes deeper than the self-interest of the leaders who have embraced it. Israel has continually chosen to worry first about what other nations will say, and second about its own priorities. Rather than focus on what is necessary for our own security, growth and development, the attitude has always been: What will the Arabs say? And what will the response from Washington be? ​ Not that there is anything novel in this attitude. Over three thousand years ago, the returning scouts whom Moses had dispatched to report on the inhabitants of the Promised Land debriefed as follows:8 “We were like grasshoppers in our own eyes, and so we were in theirs.” It all begins with our own self-image, how we look at ourselves. When we perceive ourselves as puny, when we cower within, it is no surprise that our enemies will act aggressively toward us. Conversely, when we have self-respect, when without boastful pride we focus on our own priorities and give precedence to our own security, other nations will regard us differently. ​ After the Six-Day War there was a real fear of Israel and her army within the Arab world. Today, sadly, that is no longer true. Why? Because of our concessions, because of our inability to stand up and claim what is rightfully ours, they perceive us as weak. And a weak enemy invites aggressiveness. ​ The same applies with regard to Israel’s relations with America. If Israel will not stand up for her priorities, can one expect America to fight for them? If Israel will not protest the constant arab violation of agreements, why should America be concerned with them? Even when we need help from other nations, we need not cower before them in fear. America considers foreign aid as an investment. And every investor will be more impressed with a prospective partner who though not boastful or arrogant knows what he needs and wants and is forthright in seeking it. ​ Our Right to the Land of Israel There is a fundamental argument that must be dealt with. At the bottom of all the Arab rhetoric lies one basic claim: “You are intruders. This is our land. We had been living here for centuries and then you decided to take it from us.” ​ Once it is established that the Jews have a valid right to the Land of Israel, then the violence, hatred, and disregard for life that has characterized the Arab position can be judged for what it is. Unless that right is established, the Arabs will always claim that they have a valid goal: reclaiming a land that is rightfully theirs. And once validity is granted to their goal, the debate whether all means are acceptable to attain it or not is one of philosophy. ​ What is our claim to the land? G‑d’s promise in the Torah. G‑d told Abraham:9 “I have given this land to your descendants.” For one-and-a- half thousand years the Land of Israel was our home, and ever since then, Jews everywhere have longed to come home to their eternal heritage to Jerusalem, the site of the Holy Temple;10 to Hebron, the burial place of Abraham, Isaac and Jacob;11 and to Bethlehem, where Rachel weeps for her dispersed children and awaits their return.12 Even throughout the two thousand years during which our people wandered from country to country, Israel has remained the national home of every Jew. From the beginning of the exile until this day, no matter how farflung his current host country might be, every Jew has turned to face the Holy Land in his thrice-daily prayers. So central is this principle to our faith, that Rashi, the foremost of the traditional commentators on the Torah, begins his commentary by stating: ​ Rabbi Yitzchak said: The Torah should have begun with the verse,13 “This month shall be for you the first of the months…,” for this introduces the first commandment given to Israel. Why then does it begin with the narrative of creation?… ​ So that if the nations of the world say to Israel, “You are robbers, because you took by force the lands of the seven nations [of Canaan],” Israel will reply to them: “The entire world belongs to the Holy One, blessed be He; He created it and gave it to whomever He pleased. Of His own will He gave it to them, and of His own will He took it from them and gave it to us.” ​ From this perspective the entire Land of Israel not only the coastal region, Jerusalem, and the Galilee, but also Judea, Samaria, and indeed every tiny portion of the land is part of an organic whole, an indivisible and sanctified unity. In this spirit, the Kneisiyah HaGedolah of Agudas Yisrael, an assembly of Jewry’s foremost sages in the pre-Holocaust era, declared in 1937: The Holy Land, whose boundaries were prescribed by the Holy One, blessed be He, in His holy Torah, was granted to the nation of Israel, the eternal people. Any sacrifice of the Holy Land that was granted to us by G‑d is of absolutely no validity. This explanation is, moreover, the only rationale that cannot be refuted by the Arabs or the Americans. They also accept the Bible and believe in the truth of its prophecies. The Koran does not dispute the Jews’ right to the Land of Israel. And can you conceive of an American president telling his people that G‑d’s promise to Abraham is not relevant? Indeed, the connection between the land and our people is so well established that everywhere it is referred to as “the Land of Israel.” For this reason, it is important to emphasize that this connection is rooted in the Bible’s prophecies. It would not be desirable to base our claim to the Land of Israel on the Balfour Declaration or international agreements of the present century, for these agreements could be countermanded by other ones. After all, how favorable is the United Nations to Israel today? Nor is the fact that our people once lived in the land sufficient in and of itself to establish our claim to it today. If the American Indians would lodge a claim to all of America, would it be granted them? When the Bible’s prophecies serve as the basis for our claim, then many other arguments are effective in reinforcing the position. But when that foundation is lacking, we have difficulty refuting the gentiles’ claim: “You are robbers, because you took by force the lands of the… nations.” After thousands of years of exile, our people have returned to our land. Every portion of the land over which Jewish authority is exercised was won in defensive wars in which G‑d showed overt miracles. Now when G‑d grants His people land in such ways, should it be returned? Is it proper to spurn a Divine gift? Practically What To Do Now The most immediate step to solving the problem is to settle the entire land. Wherever there is open space in Judea, Samaria, Gaza, and the Golan, settlements should be established. There is no need to displace Arabs; there is ample empty land. This should not be done with fanfare. The idea is not to create an image, but to create a reality. When the land is settled by Jews, it will become obvious to all that we consider this as Jewish land, not theoretically, but practically. Indeed, the fact that settlement is the issue which the Arabs protest most vehemently should make it clear that it is Israel’s highest priority. It is the most pragmatic means at Israel’s disposal to change the balance of power in her favor. Once widespread settlement becomes a fact, it will impossible to turn back the clock. The Arabs outside Israel will appreciate that the borders will not be moved back. And the Arabs inside Israel will understand that their future exists in coexistence with the Jews and not with struggle against them. Unquestionably, there will be protests at the outset. They must be met with resolution. When this is done, the Arabs and the other nations will ultimately realize the reality: Israel is serious about defending her self-interest; this land will not be given away. For this purpose, it is important that new settlement be broad in scope. The same clamor will be raised by the Arabs whether a new home is added to an existing settlement, one new settlement is founded, or the entire land is settled. So why hold back? Indeed, restrictions against settlement invite protest. For it becomes obvious that restrictions are imposed only because in essence there are Israels who feel that they don’t really belong there. Settling the land without restriction, by contrast, broadcasts a message of confident self-esteem. It shows the entire world that Israel is doing everything possible to maintain her security and will not be halted in that endeavor. What America Wants It is hard to believe, but it is happening. The primary US interest in the Arab countries has always been oil. And yet today, when conservation programs, solar energy, and other by-products of advanced technology have reduced the world’s dependence on oil, the Arab bias in American foreign policy has grown instead of being reduced. It does not make sense. There is no question in anyone’s mind that Israel is America’s only reliable friend in the Middle East. No one has forgotten that less than a decade ago Arafat, Assad, and others were openly declared enemies of American policy. Their speeches are on record. All that is necessary to do is open the archives of any newspaper. Indeed, anti-American slogans are so much a part of their rhetoric that even today they occasionally voice them. And yet, in three-way negotiations, they are getting the upper hand. So what happened? The fundamental difficulty is that Israel has not had the strength to stand up against pressure. What she has won on the battlefield, she has surrendered at the negotiating table. It is true that America pressured Israel. But America did pressure or would have also pressured the Arabs. When an American president or negotiator sits down with Arabs and Israelis, his intent is the bottom line: that an agreement be signed. He is not so much concerned with the nature of the agreement. He assumes that each party will watch out for its own self-interest. What he is concerned with is that the parties walk out of the room having signed an agreement. And to make sure that objective is reached he will use both a carrot and a stick. What has happened? Time and time again, the Israelis have buckled under pressure. Even when all the cards were in their hand, they have given in to Arab demands. Take, for example, the Camp David agreements: Carter needed a treaty for his election campaign. Sadat needed a treaty to put himself in the American camp. He had already burnt all his bridges behind him. Who had the strongest position? Begin. And yet he gave in to all the Arab demands. Of course there was pressure, intense pressure. But if Begin had said “No,” that same pressure would have been exerted on Sadat, and he could not have afforded to say no. Nevertheless, Begin conceded. This did not happen only once. On the contrary, a pattern was established. When an agreement was necessary, pressure was applied on Israel, and almost inevitably, she conceded. And so, it became almost a knee-jerk reaction in the State Department: Apply pressure to Israel; it works. Also, the logical basis for the Israeli position became weakened, for the red lines were always being redrawn. The Americans never really knew what was really not up for negotiation. The proof of the argument is that on several occasions, Israel has stood firm, and refused to compromise her position; for example (until the rise of the Peres government), on the status of Jerusalem. In these instances, despite the fact that there were Arab demands and American pressure, when the Arabs saw that Israel was firm and would not compromise on these issues, they were removed from the agenda. Projecting an Image In a larger sense, the problem with the peace negotiations has never begun at the bargaining table. The Israeli disadvantage always began long beforehand. Even before sitting down together, Israel was put on the defensive. Israel has difficulty confronting its self-image. Hard as it is to conceive, Israel has difficulty coming to terms with its identity as a Jewish state. For that reason, there is so much rhetoric against the orthodox and the observant. Because of this difficulty, Israel has never come out and said: “This is Jewish land, given to us by G‑d, and necessary for our own security.” Instead, it offers all sorts of arguments to try to justify its possession of the land according to “universal values.” But this does not work. The international community is solidly behind the Arabs, and even in the US, support for Israel has waned. Why? Because Israel’s self-image is confused, the external image it projects comes out distorted. Since the real truth is not being said, what is being said is being disregarded or misinterpreted. Consider: Israel spends prodigious funds and effort for the welfare of its Arabs. Indeed, the standard of living of the Arabs in Judea and Samaria before the Intifada was far superior to that of the average person in most Arab countries. And yet Israel is portrayed throughout the world as a cruel, despotic, and oppressive regime. She bends over backwards to prove herself just and righteous in the eyes of the other nations, and yet continually incurs their censure. At times, this situation borders on the ridiculous. To cite a case in point: In the midst of the Lebanon War, Lebanese Christians murdered hundreds of Palestinians at the refugee camps of Sabra and Shatilla. No Israelis were actually involved in the killings. Instead, this was a case of one Arab taking revenge against another, a time-honored tradition in the Arab world. To prevent these killings from taking place, Israeli soldiers would have had to risk their own lives. How did Israel react to the killings? She volunteered to take the blame. “Since the Israeli soldiers did not stop the Christians, they are responsible for the deaths,” so certain quarters of Israeli society argued. And so loud was their protest that a Commission of Inquiry was established, which made recommendations resulting in a shuffling of the Israeli Cabinet and Army High Command. How was this heard throughout the world? That Israel admitted causing the massacre of hundreds of Palestinians. Now, it is true that innocent people did not have to die. But in the world’s eyes, the people who actually caused the murder were not condemned whereas the Israelis were. There is a need for Israel to put first things first, to clarify to herself what her priorities are and to go out and put those priorities into practice. This will raise her stature in the community of nations. Why do the other nations condemn Israel so frequently? Because Israel is so concerned with what they say, because the conception of Israel in the world outside and not the country’s own priorities determines Israeli policy. And so when you can meddle, thinks the world at large, why not meddle? There are many nations including several of the Arab countries so vehement in their criticism of Israel which flagrantly violate human rights and yet they are rarely, if ever, called to account for this by the world community. The reason: These countries simply will not listen. Israel must also learn to show strength. And in her instance, the strength can come, not from hollow bravado, but from genuine principles, foremost among them being the need to protect the lives of her citizens. And when this course of action is applied resolutely, she will win respect in the world at large. Concern that Leaps Over Geographic Boundaries Many readers will probably ask: “Of what practical concern is all this to me? There is no way that I can have an effect on Israeli policy, so why should I become involved?” There are two responses: (a) First of all, like or not, we are all involved. Every Jew is bound to every other Jew: a threat to a Jewish community in any part of the world affects Jews all over the world. How much more so is this true when the Land of Israel is involved. For every Jew, wherever he lives, possesses a portion in the Land of Israel.14 And the Land of Israel possesses a portion of every Jew, a piece of our heart and soul. When (heaven forbid) there is a war in Israel we feel involved and we do what we can to help. Today Israel is being besieged, not militarily, but diplomatically. She is suffering severer losses of territory in the conference rooms than she would ever suffer on the battlefield. (b) To a large extent, this struggle is taking place in the public media of the Western countries and among their opinion-makers. These media portray the Arabs as an oppressed people, peacefully seeking to regain what is rightfully theirs. Lies and falsifications are repeated so frequently that they become accepted as immutable truths. And this background supports the Arabs when they sit down at the negotiating table. This is where people in the Diaspora can make a difference by working to set the record straight. Most cases do not call for much convincing. When a terrorist kills a mother and a child, is it difficult to make people understand that an outrage has occurred? When an Arab government ignores its own commitments, shouldn’t a newspaper carry the story? Each of us can do his bit to correct Israel’s image in the community and country in which he lives. Throughout Part I of this presentation, we have tried to make several points: (a) Saving and protecting the lives of its citizens is the foremost priority of any government, how much more so when we are speaking of a Jewish government and Jewish life. Therefore: (b) In the Land of Israel today, security provisions should never be sacrificed in the hope of achieving diplomatic success. (c) Concessions do not breed an attitude of conciliation and peace. Instead, they communicate a stance of weakness that is exploited by the Arabs for pressing further and more extensive demands. (d) The Arabs have never yet taken the concept of peace seriously. Any lip-service to the ideal of peace was intended for one purpose alone: to receive whatever they can without fighting. (e) Israel has constantly operated from an inferiority complex, trying to find favor in the eyes of the other nations, instead of placing her own security as her priority. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets Used Sources Adapted by Eliyahu Touger A presentation of the Lubavitcher Rebbe's views on the Jewish people's connection with the Holy Land, the Arab-Israeli conflict, and the so-called "Land for Peace" issue REQUIRED READING FOR EVERY NOAHIDE Fundamental principles and historical highlights explained from the Torah perspective. Click here to read this book on-line: Eyes Upon the Land Author: Rabbi E. Touger. Based on talks and writings of the Rebbe, Rabbi Menachem M. Schneerson. Part 1: fundamental principles of the Middle East conflict. Part 2: historical highlights of phases in the regional conflict, the approach taken by the Israeli government, and the relevant Torah Laws and strategic facts which the Rebbe stressed over many years. Publisher’s Foreword ​ Part I: The Principles Underlying The Israel-Arab Conflict At The Core Of The Issue What Risks Can You Be Willing To Take? Peace For Peace When Is Peace More Likely? [Who is it that] Really Wants Peace? Why Let Terror And Peace Go Hand In Hand? Why Won’t We Say What The Emperor Is [Not] Wearing? [The Jews'] Right To The Land Of Israel Practically What To Do Now What America Want[ed] Projecting An Image Concern That Leaps Over Geographic Boundaries Part II: Phases In The Israel-Arab Conflict: Israeli Approaches & Suggested Alternatives Israeli Approaches & Suggested Alternatives The Six-Day War And Its Aftermath The War Of Attrition The Yom Kippur War Courage And Fortitude, But Whose? – The Camp David Accords Lebanon Autonomy And Intifada The Gulf War What The Future Has In Store © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

Question: I have felt an interest in bringing burnt offerings, but I was told by a Noahide that it’s about sacrificing our animal desires. I’m not sure if that’s true, but it lines up with my personal struggles. ​ Answer: Definitely, the Divine service of self-sacrificing our sinful desires is the moral lesson that we should learn from the Torah’s permission for Gentiles to make burnt offerings of kosher livestock to G-d, if it is not forbidden by the law of the land. That lesson applies not only to desires for things that are actually sinful, but also to desires for things that are known to be displeasing to G-d, because such things don’t befit a person who is seeking to draw closer to G-d with faith, love and awe, as the concept of a sacrifice implies. The pre-Mosaic spiritual leaders whom the Torah speaks of as bringing burnt offerings to G-d – Noah, Abraham, Isaac and Jacob – were exceedingly righteous individuals who had already accomplished great things in one of their main missions in life: to completely sacrifice and obliterate unrighteous desires from their own existence. After having accomplished that, their actual burnt offerings were indeed pure and holy and desirable to G-d. But in the lowly spiritual state of the world in our time, how could a Gentile possibly expect to bring about a similar spiritual accomplishment through a Divine service that is relevant today? The Talmud provides the answer, by teaching that the charity that is given by Gentiles is counted for them by G-d as spiritually equivalent to sacrificial offerings. Simply put, the person is sacrificing whatever he could have bought for himself with that money, and he is using it to do the mitzvah and good, kind deed of giving support to a fellow human being who is in need. (Of course, we are talking about charity money that was honestly gained and is not given to support forbidden activities.) May G-d help you with your personal struggles, and may you be strengthened in the knowledge that in regard to the things which G-d is actually demanding of a person, from the outset He endows that person with the strength that will be needed. “All” the person needs to do is find that endowed strength within himself. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets Source: Originally published on Ask Noah International © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

Video Source: AlephBeta Devarim in a Nutshell Deuteronomy 1:1–3:22 On the first of Shevat (thirty-seven days before his passing), Moses begins his repetition of the Torah to the assembled children of Israel, reviewing the events that occurred and the laws that were given in the course of their forty-year journey from Egypt to Sinai to the Promised Land, rebuking the people for their failings and iniquities, and enjoining them to keep the Torah and observe its commandments in the land that G‑d is giving them as an eternal heritage, into which they shall cross after his death. Moses recalls his appointment of judges and magistrates to ease his burden of meting out justice to the people and teaching them the word of G‑d; the journey from Sinai through the great and fearsome desert; the sending of the spies and the people’s subsequent spurning of the Promised Land, so that G‑d decreed that the entire generation of the Exodus would die out in the desert. “Also against me,” says Moses, “was G‑d angry for your sake, saying: You, too, shall not go in there.” Moses also recounts some more recent events: the refusal of the nations of Moab and Ammon to allow the Israelites to pass through their countries; the wars against the Emorite kings Sichon and Og, and the settlement of their lands by the tribes of Reuben and Gad and part of the tribe of Manasseh; and Moses’ message to his successor, Joshua, who will take the people into the Land and lead them in the battles for its conquest: “Fear them not, for the L‑rd your G‑d, He shall fight for you.” Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets Source: Chabad.org Video Source: AlephBeta © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

Video 2 The Prohibition Against Making a New Religion or Adding a Commandment 1. Moses our teacher gave the learning and explanation of Torah, and fulfillment of its 613 Jewish commandments, as an inheritance only to the Jews, as it says, “The Torah which Moses commanded us is an inheritance for the congregation of Jacob,” and to anyone who chooses to become Jewish through proper conversion. Likewise, Moses was also commanded by God to compel all nations of the world to accept the seven Noahide precepts that they had been commanded, and a Gentile who does not accept them is liable. This commandment to Moses to compel all the nations of the world to accept the seven Noahide precepts is not incumbent merely on the Jews, but also upon all the nations of the world; anyone who has the power to compel others to act in the correct way is obligated to do so. If there is a court or government that has the authority, they must establish these seven commandments as an order and statute. If an individual has the ability to persuasively explain to Gentiles about their obligation, he is required to do so from this commandment to Moses. 2. The general rule is that it is forbidden for a Gentile (an individual, and certainly a community which observes the Noahide Code) to add precepts from another religion or create a commandment based on his own decision. If he wants, he can seek proper conversion to become a Jews, or he can remain observant of the Noahide Code, without adding to or subtracting from the Noahide Commandments that he observes. A Gentile may be deeply involved in study of Torah regarding the Noahide Code in which he was commanded, but one who delves deeply into other areas of Torah is liable. Also, if a Gentile abstains from weekday activities and makes a sabbath for himself, even on a weekday, he is liable. This includes one who establishes a “holy day” for himself, similar to the holy days and Sabbaths of the Jews (which are religious holidays, i.e. “holy convocation”50 days), during which he prohibits himself from work, since this is creating for himself a new religion. Not only is taking on a sabbath day forbidden, but even the setting aside of any day for a specific religious observance or statute, such as one who establishes for himself a time to eat a special food as a precept (e.g., eating unleavened bread on Passover), or to fast on a specific day (e.g., the Jewish fast day of Yom Kippur), and the like. Even if he did not also set it aside as a sabbath or festival day (i.e., for refraining from work), this is considered as creating a festival and a religion from his own comprehension. However, if he sets up for himself a day of rest from work, not as a holy day but just as a break from work, it is permissible, for he is not establishing it as a religious precept from his own comprehension. If a Gentile does involve himself deeply in Torah study beyond the Noahide Code, or he curtails his activity in observance of a sabbath day, or he adds any other commandment upon himself, a court may chastise him and inform him that he is liable to death by the Hand of Heaven for this, but he may not be severely punished by the court. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets Used Sources: The Divine Code © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

By Rabbi Chaim Miller Devarim = Words Based on the teachings of the Lubavitcher Rebbe Courtesy of MeaningfulLife.com Devarim means “words,” and is the name of this week’s Torah reading—the first weekly reading in the book of Devarim, the fifth book of the Torah. Of course, the entire Torah—at least as it was communicated to us earthly beings—consists of words; but in the book of Devarim, the nature of these words is of particular significance. The book of Devarim is a 37-day-long speech by Moses, beginning on the first of Shevat and ending on the seventh of Adar—the day of Moses’ passing—in the year 2488 from creation (1273 BCE). In his speech, Moses recaps the major events and laws that are recorded in the Torah’s other four books. Thus the book of Devarim is also called Mishneh Torah, “Repetition of the Torah” (and hence its Anglicized-Greek name, Deuteronomy, or “Second Law”). Moses wrote all five books. But, as our sages explain, in the first four books Moses transcribed everything as he received it from G‑d, while in Devarim he says it “in his own words.” The distinction is clearly seen by the fact that the first four books are written in the third person (“G‑d spoke to Moses, saying”), while in Devarim we hear Moses’ voice in first person (“At that time G‑d said to me,” etc.). Nevertheless, Devarim belongs to what we call the “Written Torah,” meaning that not only the content but also the words and letters are considered to be of divine origin. Our sages explain that Moses had so totally abnegated his ego to the divine will that “the divine presence spoke from his throat”—Moses’ own words are also G‑d’s own words. As such, the book of Devarim acts as a bridge between the Written Torah and the “Oral Torah.” The Oral Torah includes the Talmud and the Midrashim, the commentaries and the codes, the Zohar and the Kabbalah, and “everything that a worthy student will expound before his master”—everything that has been produced by thirty-three centuries of Torah scholars studying and interpreting the Torah in accordance with the Sinaitic tradition. In the Oral Torah, which is generated by minds and mouths less ego-free than Moses’, the content is divine but the words and letters are human—man’s own. In other words, we have two dimensions to Torah: a dimension in which both the content and the “packaging” are bestowed from Above, and a dimension in which the divine wisdom and will is packaged in “our own words.” And then we have the book of Devarim, in which the two converge: a human being, Moses, attains a level of identification with the divine wisdom and will on which “his own words” are completely in harmony with their divine content—so much in harmony that they are no less G‑d’s words than those which G‑d dictated in the first four books. Indeed, it is from the book of Devarim that the entire “Oral Torah” flows. Moses’ utter identification with the divine wisdom empowers our own lesser souls, each of which possesses “a spark of the soul of Moses,” to do the same (albeit on a lesser level): to create of “our own words” receptacles for the divine wisdom.Talking Man This happens, on one level, every time we open our mouths. The ancient philosophers refer to the human being as “the speaker,” and no one has yet come up with a better appellation for our talkative race. We do love to talk. Witness the endless self-explaining we engage in, the perpetual conversation we feel obliged to “make,” the quadrillions of words unleashed each day in every imaginable medium. Why this insatiable need to put everything into words, as if nothing truly exists until it is trimmed and stretched to fit a set of humanly emitted sounds? Because, say the chassidic masters, there is nothing that the human being wants more than to play G‑d. G‑d did it: He spoke reality into being. He said, “Let there be light!” and there was light. He said, “Let the waters gather and the land be revealed!” and oceans and continents were formed. But man looks at G‑d’s creation and sees it as something still unformed, still lacking definition. So we speak and speak and speak, categorizing, quantifying and qualifying G‑d’s world in an effort to give it meaning and purpose. Of course, there are differences. G‑d is infinite and omnipotent; we are finite and fallible. G‑d spoke light into being; we have been granted the power to speak that light into a brighter, more focused luminescence—but we are just as likely to speak it into darkness. We can verbalize the continents as countries and provinces of a productive world community—or we can speak into them boundaries of animosity and strife. But that’s the “partner in creation” whom G‑d desired: a partner who is just as likely to run the shop into the ground as to build it up. A free, independent partner, whose choices are fully his own—and therefore fully his responsibility and fully his achievement. Because G‑d wanted true partners to His endeavor, not a bunch of employees and messenger boys (He had plenty of those already when He created man—they’re called “angels”). But G‑d did even more. Not only did He subject his creation to human speechifying, He also put His Torah—His own thoughts and desires—into humanly cognizant words, and then invited us into the process of verbalizing His Torah. Because if we’re His partners, we have to be in on it all. A true partner doesn’t only do his part in the running and the development of the business; he also participates in drawing up the mission statement, the modus operandi, the rules and regulations. So G‑d granted the human mind and mouth a mandate not only to shape His world, but also to participate in the formulation of the Torah—the laws, the blueprint, the “source code” of creation. Thus was born Devarim, the book of Words. The first to receive this mandate was Moses, who fulfilled it so perfectly that his “contribution” became one of the five books that form the crux of Torah. And Moses’ achievement contains the empowering seeds for all subsequent human partners to the articulation of the divine wisdom. Based on the teachings of the Lubavitcher Rebbe Based on the teachings of the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson; adapted by Yanki Tauber. Originally published in Week in Review. Republished with the permission of MeaningfulLife.com. Adapted by Rabbi Yanki Tauber © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further, provided that you comply with Chabad.org's and the Noahide Academy copyright policy.

This is a new platform for the World Noahide Community, where everyone can communicate with the members of his own community or other Noahides from around the globe. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

Randy and Jessica explain their path in understanding how ch'ristianity is in fact a fake religion invented by man and their coming back to the original authentic source in Torah and the Noahide Code. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

The soul, is the self, the "I" that inhabits the body and acts through it. Without the soul, the body is like a light bulb without electricity, a computer without the software, a space suit with no astronaut inside. With the introduction of the soul, the body acquires life, sight and hearing, thought and speech, intelligence and emotions, will and desire, personality and identity. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

In truth, not just the human being, but also every created entity possesses a "soul." Animals have souls, as do plants and even inanimate objects; every blade of grass has a soul, and every grain of sand. Not only life, but also existence requires a soul to sustain it—a "spark of G‑dliness" that perpetually imbues its object with being and significance. A soul is not just the engine of life; it also embodies the why of a thing's existence, its meaning and purpose. It is a thing's "inner identity, its raison d'être. Just like the 'soul' of a musical composition is the composer's vision that energizes and gives life to the notes played in a musical composition—the actual notes are like the body expressing the vision and feeling of the soul within them. Each soul is the expression of G‑d's intent and vision in creating that particular being. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

The human soul is both the most complex and the most lofty of souls. Our sages h ave said: "She is called by five names: Nefesh (soul), Ruach (spirit), Neshamah (breath), Chayah (life) and Yechidah (singularity)." The Chassidic masters explain that the soul's five "names" actually describe five levels or dimensions of the soul. Nefesh is the soul as the engine of physical life. Ruach is the emotional self and "personality." Neshamah is the intellectual self. Chayah is the supra-rational self—the seat of will, desire, commitment and faith. Yechidah connotes the essence of the soul—its unity with its source, the singular essence of G‑d. For the essence of the soul of man is "literally a part of G‑d above"-a piece of G‑d in us, so to speak. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

G-d instructs Noah—the only righteous man in a world consumed by violence and corruption—to build a large wooden teivah (“ark”), coated within and without with pitch. A great deluge, says G‑d, will wipe out all life from the face of the earth; but the ark will float upon the water, sheltering Noah and his family, and two members (male and female) of each animal species. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

The Prohibition Against Making a New Religion or Adding a Commandment Moses our teacher gave the learning and explanation of Torah, and fulfillment of its 613 Jewish commandments, as an inheritance only to the Jews, as it says, “The Torah which Moses commanded us is an inheritance for the congregation of Jacob,” and to anyone who chooses to become Jewish through proper conversion. Likewise, Moses was also commanded by God to compel all nations of the world to accept the seven Noahide precepts that they had been commanded, and a Gentile who does not accept them is liable. This commandment to Moses to compel all the nations of the world to accept the seven Noahide precepts is not incumbent merely on the Jews, but also upon all the nations of the world; anyone who has the power to compel others to act in the correct way is obligated to do so. If there is a court or government that has the authority, they must establish these seven commandments as an order and statute. If an individual has the ability to persuasively explain to Gentiles about their obligation, he is required to do so from this commandment to Moses. The general rule is that it is forbidden for a Gentile (an individual, and certainly a community which observes the Noahide Code) to add precepts from another religion or create a commandment based on his own decision. If he wants, he can seek proper conversion to become a Jews, or he can remain observant of the Noahide Code, without adding to or subtracting from the Noahide Commandments that he observes. A Gentile may be deeply involved in study of Torah regarding the Noahide Code in which he was commanded, but one who delves deeply into other areas of Torah is liable. Also, if a Gentile abstains from weekday activities and makes a sabbath for himself, even on a weekday, he is liable. This includes one who establishes a “holy day” for himself, similar to the holy days and Sabbaths of the Jews (which are religious holidays, i.e. “holy convocation” 50 days), during which he prohibits himself from work, since this is creating for himself a new religion. Not only is taking on a sabbath day forbidden, but even the setting aside of any day for a specific religious observance or statute, such as one who establishes for himself a time to eat a special food as a precept (e.g., eating unleavened bread on Passover), or to fast on a specific day (e.g., the Jewish fast day of Yom Kippur), and the like. Even if he did not also set it aside as a sabbath or festival day (i.e., for refraining from work), this is considered as creating a festival and a religion from his own comprehension. However, if he sets up for himself a day of rest from work, not as a holy day but just as a break from work, it is permissible, for he is not establishing it as a religious precept from his own comprehension. If a Gentile does involve himself deeply in Torah study beyond the Noahide Code, or he curtails his activity in observance of a sabbath day, or he adds any other commandment upon himself, a court may chastise him and inform him that he is liable to death by the Hand of Heaven for this, but he may not be severely punished by the court. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

Video 1 We need to address a point that arises in the minds of many Gentiles who accept and follow the truth of the Noahide Code. This is a question about Divine fairness: what can be said about Gentiles who never had access to awareness and information about the wellsprings of the Noahide Code, which is now finally being disseminated throughout the world? Surely many good people, who did many good deeds, passed on without having had the opportunity to know of, or much less observe, the Seven Noahide Commandments. Did they not deserve the opportunity to receive a portion in the future World to Come through faithful observance of the Noahide Code? It is fundamentally important to recognize that God is fair and just, and therefore no deserving soul is denied the opportunity to earn aplace in the World to Come. God’s ways, including how He accomplishes this, are ultimately inscrutable and beyond the understanding of mortals. However, on such a fundamental question, there must be answers that we can relate to on a practical basis. The growth of the world population has accelerated greatly over the past few hundred years, from 791 million in 1750, to 3 billion in 1959, to 7.5 billion in 2017. Thus, the world’s population at this time, when the Noahide Code is finally being presented openly for all mankind, is surely more than able to contain the reincarnated souls of all good and deserving Gentiles who have lived in the past. This may be God’s way to give a soul an extra opportunity it deserves, to make amends and to become righteous. Therefore, it is a great service to every soul in the world today if we, together, will make this opportunity known and available. With God’s help, through your help, we will accomplish this task, and very soon, with the coming of the Messiah, “the occupation of the whole world will be solely to know God,”9 and “the earth will be as filled with knowledge of God as water covering the sea bed.” (Isaiah 11:9) Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

The true way is to know one's character. To truly recognize one's own defaults and one's good qualities. And when one knows his defaults - he should correct them with practical efforts and not to be satisfied merely with complaining. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets Sources From HaYom Yom: Cheshvan 26 © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

In material matters one should always look at he whose situation is lower than one's own, and thank for the good Hashem has given him and His Kindness. In spiritual matters one should always look at he who is higher than oneself, and plead with G‑d to grant him the intelligence to learn from the other, and the ability and strength to rise higher Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

Any Gentile who accepts these Seven Noahide Commandments, and is careful to observe them, is truly a pious individual of the nations of the world, and merits an eternal portion in the future World to Come. And with this merit, the person will be included in the Resurrection of the Dead. This applies only if he accepts them and does them because the Holy One, blessed be He, commanded them in the Torah, and made it known through Moses our teacher, that the Children of Noah were previously commanded to fulfill them. However, if one fulfills the commandments of the Noahide Code only out of intellectual conviction (because his logic dictates them), he is forbidden by Torah Law to settle in the land of Israel, and he is not counted among the pious individuals of the nations of the world. Any Gentile who accepts the seven commandments and is careful to observe them is of the “pious of the nations of the world” and will have a portion in the World to Come. This is so provided that one accepts them and observes them because the Holy One, blessed be He,commanded them in the Torah and informed us through Moses ourteacher that the descendants of Noah were originally commanded about them. But if one observes them only by virtue of common sense,he is not a Ger Toshav (Gentile “Resident,” the Written Torah’s term for one who takes on the Noahide Code), or one of the “pious of the nations of the world,” but rather, one of their wise people. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

By the Grace of God Verbal Acceptance of God’s Unity and Kingship Almighty God, I accept upon myself that which is written in Your holy Torah: “You shall know this day and take to your heart that God [alone] is God, in the Heavens above and on the earth below – there is none other! ” I affirm the precepts of “You shall love God, your God, with all your heart, and all your soul, and all you’re might;” and “Fear God, your God, and serve Him, and in His Name [alone] shall you vow;” and, as it is written, “Fear G-d and observe His commandments, for that is a person’s entire duty.” (Ecclesiastes 12:13) I take upon myself to conduct my life according to the 7 Universal Noahide Commandments, based on the Torah Instructions given by G-d Al-mighty to Moses on Mount Sinai in the year 2448 of Creation in the Hebrew Calendar. The Seven Universal Commandments from G-d in the Torah for Humanity I. Believe and trust in the One God Not to worship any idol (anything other than G-d alone) II. Honor the One True God and praise Him Do not blaspheme God's Name or swear falsely or curse in His Name. III. Respect the Sanctity of Human Life Do not murder, injure, or act with cruelty to another person. IV. Respect Family Unity for G-d has Defined Marriage Do not commit forbidden relations, including adultery or incest. V. Respect the Property of Your Fellow Person Do not commit theft, robbery, or extortion. VI. Respect the Life of All Creatures Do not be cruel to animals, or eat flesh severed from a still-living animal. VII. Uphold the Establishment of Righteous Courts of Law Reinforce correctness of the legal system and the administration of justice. NOAHIDE DECLARATION (Chassid Umot Haolam) I, ____________________, son / daughter of _______________________________ (father's full name) and ______________________________ (mother's full maiden name) Hereby declare by the reading of the following Declaration, according to the guidelines of the Noahide Academy of Jerusalem in front of the 3 Rabbis. "I hereby declare that I accept the truth and relevance of the Noahide Code as revealed by God in the Torah of Moses and transmitted and explained by Moses and the succeeding Prophets of the Hebrew Bible (TaNaCh), and I undertake to abide by this." "I accept the Torah of Moses and its traditional interpretation transmitted by the chain of authentic Torah-sages through the Talmud and the Code of Torah Laws, to the recognized authorities of Halacha (i.e. Torah-law and directives) of this day as the authoritative deciders of all matters pertaining to the Divine Revelation of the Noahide Code and its practical application." Signed: ________________________________ ben / bat Noah, This declaration was presented on the (Hebrew date) __יא אייר תשפ"ב__ (sec.date_______) in the presence of Signature: _­­­­­­­­____________Rabbi Tovia Singer_______________________ Signature: _­­­­­­­­____________Rabbi Baruch Margolit_______________________ Signature: _­­­­­­­­____________Rabbi Moshe Perets_______________________ This Declaration was prepared by Dr. Michael Schulman, Director of Ask Noah International(A.N.I.)in Cooperation with the Noahide Academy of Jerusalem with the Declaration statements provided by Rabbi J. Immanuel Schochet o.b.m., and in the format approved by Rabbi Moshe Weiner, Jerusalem, Israel. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

Verse 1 : "This is the statute of the Torah which the Lord commanded, saying, Speak to the children of Israel and have them take for you a perfectly red unblemished cow, upon which no yoke was laid." Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organisation - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.