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By Rabbi Moshe Perets A happy marriage is fundamental for the quality of your life in this world and the next! The One God commands fundamental sexual laws for all mankind, in all societies, Jews and Noahides. Noahides who observe their laws of the Seven Noahide Commandments, as part of the Torah of Moses, have accepted the Written and Oral Torah as their moral frame of reference. The Oral Torah explains that these righteous people from all the nations have a share in the future World to Come. It is essential to understand the Torah sources for these laws in the context of their traditional meanings. P’shat is the plain meaning of the text, the foundation point of Torah study. Rashi explains that even the level of plain meaning must be based on both text and context, and does not always correspond to what a lay reader takes to be the literal meaning. Let us examine some concrete examples within the context of sexual morality. Are you looking for your Soul Partner? Do you want to get married? Are you married and want to improve your married and family life? So take our course on Family Unity 101 for Noahides! In this course you will learn from 3 Rabbis about the righteous approach to intimacy and get vital information to take informed decisions about your personal choices of relationship lifestyle, including: The Mystical Dimensions of Marriage The sexual partners and sexual acts codified in the Noahide Code. Relations with partners with whom there can be no marriage. Marriage, “side-relations” and divorce. Marriage parameters according to Jewish Law. Divorce, homosexuality and prostitution. We are offering only this week a Special Cupon for a 50% Reduction [ SPECIALFAMILYLIFE ] Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets How One Can Refine His Traits of Character ? Every person is obligated to frequently search his own actions and make an accounting with his soul, to determine if he is acting in a correct way in God’s eyes. If he finds that he acted wrongly, or if he transgressed God’s will in one of his Seven Noahide Commandments, or he erred in acting in a moral way, then he should change his ways and conduct, and he should accept upon himself that henceforth he will act in the correct way, and he will stop transgressing the commandments that God has given him. A person should have regret for doing wrong and change his sinful ways, and ask for forgiveness from God for the sins that he transgressed. This process, by which one asks and begs forgiveness from God, is called “repentance.” God certainly accepts sincere repentance, and forgives the repentant sinner for his transgression. One should not think that his actions are already sealed before God, and since he sinned very much, it is impossible for him to return and become a righteous `person. This is not true, for God is merciful and constantly anticipates that those who want to return to Him will repent and correct their ways. When they do, He accepts them fully and has mercy on them, and when they repent in the correct way and completely remove themselves from their wrong actions, and they accept His Kingship and resolve to observe their commandments for the future, God forgives them for their sins and does not punish them for the past. It is incumbent on every person to try to achieve understanding of the Creator according to his capability, and he should meditate always on the greatness of the Creator, and on His supervision over the whole creation, in order to awaken his heart to love and fear Him. This comprehension and understanding needs to be in a manner that causes the proper feelings toward the Creator, meaning love of God and fear of Him. Course Preview Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets The fundamental principle of the existence of God, blessed be He, was included in the commandment and the warning that prohibited idolatry to Adam the first man and all his descendants. The obligation of this knowledge is not only to hear and understand this precept once and to agree and set it in one’s heart. Rather it is a continuous obligation for every person to think about and contemplate the existence of the Master of the universe and His greatness, in order to set the knowledge of God strongly in his heart and mind. One should constantly reflect upon this, as the righteous King David wrote, “I place God before me always; because He is at my right hand I shallnot falter.” This command of knowing and recognizing the existence of God includes acceptance of His Kingship and His constant authority (this is called “accepting the yoke of the Kingdom of Heaven”). This means that each Gentile is obligated to accept upon himself all things which he is commanded by God – i.e., this recognition, and the SevenNoahide Commandments and their details as transmitted in the Torah –because God, the Master of the universe, commanded them andinformed us of them in the Torah through the prophecy of Moses. Course Preview Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets How not to Become Angry? Every person has natural traits, and there are other traits that one acquires by regularly habituating himself to act in these ways. A person must always evaluate his traits and strive to bring them toward the correct path. One must especially strive not to become angered or to be an angry person, for these traits are despicable and they destroy one’s life. Therefore, the Sages taught that anyone who gets angry suffers the departure of his intellect, and this type of a life is greatly lacking. If one is naturally an angry person, he should train himself not to get angry at all, and he should force himself to act with humility and patience toward others by habit, until he permanently acquires these good traits. Likewise with other character traits, one should evaluate himself truthfully to determine if he acts as a righteous person would, and he should correct himself to act in a way that finds favor in the eyes of God and in the eyes of other people. A person should not be a buffoon or constantly despondent. Rather one should be happy, and should greet others with a happy countenance. Similarly, one should not be greedy, rushing for wealth and possessions, nor lazy and an idler from work. Rather, one should look upon others with a favorable eye, and be favorably looked upon by others. One should not have a quarrelsome or envious jealous temperament, or be possessed by desires, nor pursue honor. The Sage Rabbi Elazar HaKappar said (Tractate Avot 4:21): “Envy, lust and honor seeking drive a person from life in this world.” . Instead, he should regularly act with seriousness, the opposite of his previous foolish ways. It is forbidden for a person to tell lies, or act in a smooth-tongued and luring manner in order to deceive or persuade. One should not speak one thing outwardly and think otherwise in his heart. Rather, his inner self should be like his image that he shows to the world. He may not deceive people, and instead he should always pursue truthfulness. A person should direct his heart and the totality of his behavior to one goal, which is becoming aware of God, and searching to be close to Him and His just ways. Course Preview Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets Fundamental Definitions: The Master of the universe commanded Adam, the first man, on the day of his creation, as it says: “And the Lord God commanded ‘ man’ (Adam) …” God commanded six precepts to Adam (and one to Noah): Believe and trust in the One God – Do not worship idols; Respect God and praise Him – Do not blaspheme G-d’s Name; Respect the sanctity of human Life – Do not commit murder or injury; G-d defined marriage Respect the Family Do not have forbidden relations; Respect the property of other people – Do not commit theft; Respect living creatures and avoid cruelty -Do not eat meat taken from a still-living animal; Establish Courts of Law – Justice is the foundation of peace. The 6th commandment “And God blessed Noah, … But flesh, with its soul in its blood you should not eat.” was given by God later on. These Seven Precepts are called the Seven Commandments for Humanity – “Children of Noah,” i.e. Bnei Noah, or Gentiles, who are non-Jews in contrast to the Ten Commandments witch were given to the Jews – Children of Israel. When Moses our teacher was called up on Mount Sinai, he received the Torah’s commandments directly from the Holy One, blessed be He, together with their explanations. Moses received the entire Torah from G-d – both the Written Torah (the Five Books of Moses) and the Oral Torah. The Oral Torah is the explanation of all the commandments, which are very concisely recorded in those Five Books. Included in the Torah, G-d also repeated and gave to Moses the Seven Commandments for the Children of Noaĥ, along with their explanations and their details. Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets “The world endures by virtue of three things – justice, truth, and peace, as it is stated, ‘Administer truth and the judgment of peace in your gates.’ ” Another reason for this commandment is that in order to keep a spirit of Godliness in the world, one must be concerned with the establishment of a society according to God’s will, in which people keep their Divine commandments that concern a person’s obligation to God and to one’s fellow human beings. Noahides are commanded to set up proper judges and law enforcement officers in every inhabited area and city, who will be empowered to judge in matters of the Seven Noahide Commandments, to urge the people to observe the laws, and punish offenders. It is an obligation for Noahide judges to decide the correct laws for Gentiles according to their Seven Commandments, such as whether or not a particular action directly violates one of these seven Divine commandments. For example, a qualified judge would decide whether a particular action falls directly under the Noahide prohibition of idolatry, or whether the action is an offshoot of idolatry and is therefore forbidden yet not punishable; or whether a woman is considered married and forbidden to another man; or whether a sum of money belongs to a specific person, and therefore another person who takes it would be liable for stealing; and all similar matters. Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets The seven commandments have general rules and many details, and all of them are described in the Oral Torah, just as the 613 commandments (mitzvot) that the Jewish people were commanded to observe. The Jewish Sages and the faithful Rabbinical authorities in every generation are commanded to explain the Torah to the rest of the Jewish people. They are also commanded to explain the Noahide commandments to all human beings, and to teach them how these seven mitzvot should be fulfilled. We are not to rely on anyone else to provide explanations of any part of Torah, whether for Jews or Gentiles, aside from accepted Jewish Torah scholars, for they alone, as students of the earlier Torah Sages, are the authorities who explain the Oral Torah. In addition to observing the Seven Noahide Commandments with their many details, a Gentile is commanded to act in the proper ways that human intelligence would compel him, whether these are obligations to God or to other people, or to society as a whole. Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets About this course This is a fundamental course for every person starting his spiritual path with the Torah's Noahide Code. Have you always belied in G-d? Have you been disappointed by the "religion(s)" you grew up with? Do you want to renew your personal relationship with your Creator? Are you seeking to renew your connection with the Jewish People? Perhaps you have heard of the 7 Noahides Laws and want to learn and start implementing them in your life? Perhaps you did not yet had the opportunity to learn it from the World Expert Rabbis from Israel? So this is the right online course for you What will you learn during this course? The source of the Seven Universal Commandments; Monotheism according to Torah; Prophecy according to Torah and fundamentals of the faith according to Torah; The universal significance of Mount Sinai; The Torah of Moses; The prohibition against “making up new religions” and the falsification of God’s Words; Practical examples about Jewish commandments witch may be observed by everybody; Religious concepts for deepening a personal relationship with God; The concept of the Jewish Sabbath; About your way to connect to God through the Jewish Torah including; Torah study parameters for Noahides. Prayer according to the Jewish Sages. How to Pray and Specific intentions in Prayer. Blessings before and after eating and drinking. Special blessings over bread and wine. The 3300 years old Grace after Meals. Whats kind of traits of character God expects from a person. How is the return to one’s original identity. Rewards Get a certificate by completing the program. Everyone who has completed all steps in the program will get an Academy Badge. Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

Meedoen met de gemeenschap buiten is meer dan men doet vermoeden Er is het sociale leven dat soms wordt verward met een gemeenschap, wat waar is, aangezien de rabbijn uitlegt dat je het leven thuis en het leven buiten hebt. Want we delen we allemaal dezelfde straten, dezelfde winkels, dezelfde scholen. Dus kortom is onze gemeenschap veel breder en gebaseerd op dezelfde wetten die o.a. de beroemde 17 -eeuwse rechtsgeleerde Hugo de Groot eens vernoemde in zijn werken, deze zijn de Zeven Noachitische Geboden van de Tora verankerd in onze grondwet al is dat niet duidelijk naar buiten gebracht wat de bron is, maar dat is het boek Genesis of in het Hebreeuws Bereishis. Zoek vooral naar je directe omgeving, natuurlijk buiten. Buiten? Ja, de 17 miljoen landgenoten die de kassa's bemannen, die zorgen voor het juiste wegdek, enz... het sociale verkeer, dat is waar je je gemeenschap vindt en wat je daar thuis doet is doen wat HaShem van je verwacht. Maar laten we niet vergeten dat we allemaal deel uitmaken van de Nederlandse gemeenschap, ongeacht onze religieuze overtuigingen. En het is onze plicht om elkaar te ondersteunen en respecteren, ongeacht onze verschillen want er zijn overeenkomsten die ik al eerder genoemd heb. Identificeer ik me als een Noachiet en geeft dat me meer steun om door te gaan in het leven? Het antwoord is ja omdat het het gemakkelijker maakt om naar gelijkgestemde mensen te zoeken, er is desalniettemin altijd een aantrekkingskracht die voortkomt uit Genesis of Bereishis, het eerste boek van de Tora. Het is fascinerend om te zien hoe identiteit en het verlangen naar God verweven zijn in de gemeenschap. De God van Abraham, Isaak en Jakob, evenals de kinderen van Noach na de vloed, bieden zekerheid en een gevoel van verbondenheid. Echter laten we dit wel doen met bescheidenheid waar de karaktertrek nederigheid als uitvloeisel zeer zeker toebehoord, wetende dat we allemaal onze eigen paden bewandelen, maar dat we allemaal deel uitmaken van dezelfde Nederlandse gemeenschap. Laten we samen bouwen aan een samenleving waarin iedereen zich thuis voelt en waarin we met elkaar kunnen groeien en bloeien. Want uiteindelijk zijn we allemaal deel van dezelfde gemeenschap, en dat is iets om trots op te zijn. Zoeken naar gelijkgestemden binnen een specifieke groep is ook belangrijk, maar het is ook essentieel om de gemeenschap als geheel te omarmen. De waarden en normen die ons binden, zijn diepgeworteld in onze grondwet, hoewel hun oorsprong niet altijd duidelijk wordt gecommuniceerd schemeren de geboden van Noach er al eeuwen doorheen als moraal kompas. Het advies is dat het soms belangrijk is om ons niet te veel te focussen op het vinden van gelijkgestemden in specifieke groepen, maar om ons open te stellen voor de verschillende mensen om ons heen. Samen kunnen we leren van elkaars ervaringen en perspectieven, en zo een diverse en inclusieve gemeenschap creëren. En ja ga naar die sportclub en beantwoord de vraag wat nu Noachisme eenmaal is; "Waar is Abraham?" Hij was degene die simpelweg uitlegde dat je God zegent voor de maaltijd en na de maaltijd, zodat je HaShem deze erkenning geeft en een belangrijk Noachitisch gebod beleeft, het verbod op stelen. Een belangrijk aspect van meedoen in de gemeenschap is het beleven van de Noachitische Code. Maar wat houdt dit eigenlijk in en waarom is het belangrijk om dit te beleven? Het gaat om het naleven van basisprincipes zoals het verbod op moord, diefstal en afgoderij, en het bevorderen van rechtvaardigheid en vrede. Door deze waarden te omarmen kunnen we samenwerken aan een betere wereld voor ons allemaal, laat dat de norm zijn! We gaan dus samenwerken, lachen en rouwen, en een gemeenschap vormen die gebaseerd is op wederzijds respect en begrip. Samen kunnen we een verschil maken en een inclusieve en harmonieuze samenleving creëren. Blijf gezond en met veel erkenning mag je zegenen, Efraim van der Vennen

By Rabbi Moshe Perets Welcome to your very First Steps on your new Spiritual Journey of becoming and observant Noahide at the Noahide Academy of Israel. Embark on a transformative journey into the heart of the Noahide Life Path with our complimentary introductory course, designed to illuminate the foundational aspects of living as a Noahide alongside the Jewish People. This concise yet comprehensive five-lesson course will guide you through the essential elements of the Noahide Life Path, culminating in a detailed exploration of how to utilize the resources of the Noahide Academy website to further your study and engagement. Course Outline Lesson 1: Introduction to the Noahide Academy of Israel and Your First Steps. Begin your journey with a warm welcome and an overview of what it means to walk the Noahide Life Path, setting the stage for the transformative learning ahead. Lesson 2: The Seven Commandments and Their Origin Delve into the heart of the Noahide Life Path with an exploration of the Seven Commandments, their biblical origins, and their significance in the world today. Lesson 3: The Spiritual Dimensions of the Seven Commandments and Your Soul Discover the deeper spiritual significance of the Seven Commandments and how they correspond to the dimensions of your soul, offering a blueprint for personal growth and fulfillment. Lesson 4: The Structure of Your Service to HaShem Learn about the pillars of serving HaShem, including Prayer, Torah Study, Observance of Commandments, Acts of Kindness, and Charity. Lesson 5: Guided Tour through the Noahide Academy Website Now that you've laid the foundations of your path to serve HaShem and secure your share in the world to come, let's take a guided tour of the Noahide Academy website. By the end of this course, you'll know how to navigate the resources of the Noahide Academy to continue your spiritual education and growth. We're excited to welcome you into our community and support you on this amazing journey! Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Anita Messica Yeshayahu (Isaiah) in Chapter 2, unlocks the mystery of our times: "at the end of days the Lord's house shall be firmly established on the mountain and it shall be raised up, and all the nations shall stream up to it." In this book, we have the most messianic prophecies and the first messianic prophecy. Bnei Noah are from all nations.  Not some, not many, not few but all nations. What do the nations seek? Unlike any earthly, physical or material resources that flows down,  the peoples stream up the mountain to quench their spiritual thirst, "For out of Zion shall the Torah come forth and the word of the Lord from Jerusalem." (Micha 4:1) We are introduced to the role of the messiah, which is to judge the nations and bring worldwide peace, and the role of the family of Yacov is to be a "light unto the nations". There's strong rebuke to the Jews who strays from the path of Torah. Baruch HaShem, today we have a small and fast growing movement of Bnei Noah with total devotion to the One G-d, the G-d of Abraham, based on the Sheva Mitzvot, the 7 commandments derived from the Book Geneses (2:16). The 7th law, is to set up courts to judge, and according to the Rambam the function of courts under Noahide law is to "warn the people against its infringement." As more and more Bnei Noah turn to the light of the nations to study and walk in the path of Torah, we must cautiously seek out and attach closely to that small percentage (B'ezrat HaShem it will grow)  of Orthodox Jews that are faithful followers of Torah, they uphold all aspects of HaShem's word, ritualistic and social justice. May we merit to see the prophecy of Yeshayahu in Chapter 2,  the coming of the messiah, until such time may we study Torah, walk in the laws of Torah, uphold righteous courts, and do public relations to be the very best ambassadors for HaShem. Anita Messica Anita lived in India, Qatar, Israel and USA, with my career spanning as an entrepreneur,  women's social justice speaker, and a caregiver. She is a dedicated student of Torah and to serve the One True G-d of Abraham. Through working with rabbi's,she help the righteous amongst the nations of the world, discover, study and adhere to the Noahide path. If not now, when. If not me, who. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets and Mase Molina from Texas See more Podcasts on our Daily News Blog: Take your first steps with the Noahide Academy of Israel. See our New Course for Beginners. Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets and Michel Van Bruksvoort See more Podcasts on our Daily News Blog: Take your first steps with the Noahide Academy of Israel. See our New Course for Beginners. Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets and Mase Molina See more Podcasts on our Daily News Blog Take your first steps with the Noahide Academy of Israel. Course for Beginners Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets and Mase Molina Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets and Mase Molina Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

Divine Code for August 4, 2022 Today: Pages 93-94 Topic Psalm 91 -- Psalm 51 This page tells us what we can recite before going to sleep. "When you lie down, you will not be afraid; you will lie down and your sleep will be sweet. May I sleep well; may I awake in mercy. I entrust my spirit into Your hand; You will redeem me G-d, G-d of truth!" Reading schedule the Divine Code Yesterday: Topic Psalms for the Seven Days of the Week Tomorrow: Topic Prayers for... Chapter 7 Previous Next Brought by Sarah Bakker Sarah Bakker is a blog writer and illustrator for the Noahide Academy. She found the truth and has been a Noahide for many years. She uses her experience and the knowledge combined with her creative talents to teach others. Art, food, photography and music are some of her passions and likes to share it with the world. 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 Angelique Sijbolts The first letter of the Aleph-Beis is the Aleph. The name Aleph is related to the word Aluph - אַלּוּף which means master, prince, chief. The prime position of the א can we see as witness to the sovereignty of the Creator Himself. Many Names of G-d start with the א. The Creator is One. And so is the numerical value of the א one. The א has no sound, just like the Name of G-d which we do not (cannot) pronounce. Hebrew consists only of consonants (k-l-r-etc.) In the Tanach, there are no nekudot (the dots and dashes below or above a letter). We can only know the pronunciation by relying on the Oral Tradition. As long as the language was still fully spoken by everyone, it was not a problem to read the words. When the language was less spoken, it was the Oral Tradition that passed on the pronunciation to next generations. Around 750–950 CE people decided to create a special sign system, the Tiberian system of dots and dashes to use as vocal signs. In the word אלף you see a "little table" under the א. This is called a Kamatz. It gives a long a-sound. Under the second letter - the lamed - you see a "bunch of grapes". This is called a segol. It gives a short e-sound. The last letter is the peh. It is called a peh-sofit. The peh has a specific shape when it is at the end of the word. Learn more about the Aleph Brought by Angelique Sijbolts Angelique Sijbolts has been an observant Noahide for many years. Angelique invests much of her time in editing video-lectures for the Rabbis of the Academy . She lives in the north of the Netherlands. Married and mother of two sons. She works as a teacher in a school with students with special needs. And is a Hebrew Teacher for the levels beginners andn intermediate. She likes to walk, to read and play the piano. Sources The Wisdom in the Hebrew Alphabet Grammatica vh Bijbels Hebreeuws © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets and Jeremy Mcmillan Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets So here you are the secret between the 7 fruits of Israel and the 7 Noahide Commandments you may discuss as you will be eating during your Tou Bishvat Seder: The biblical source is in Deuteronomy chapter 8 verse 8: אֶ֤רֶץ חִטָּה֙ וּשְׂעֹרָ֔ה וְגֶ֥פֶן וּתְאֵנָ֖ה וְרִמּ֑וֹן אֶֽרֶץ־זֵ֥ית שֶׁ֖מֶן וּדְבָֽשׁ: "a land of wheat and barley, vines and figs and pomegranates, a land of oil producing olives and honey," Wheat: Corresponds to the 4th Noahide Commandment, To Honor Family Unity. The Divine Power is Loving-Kindness. Spiritual Work: The divine soul needs to increase in generosity and innovation. Barley: Corresponds to the 3rd Noahide Commandment, To Honor Life. The Divine Power is Strength. Spiritual Work: the animal soul needs to submit itself to the divine will. Grapes: Corresponds to the 5th Noahide Commandment, To Honor Others Property. The Divine Power is Beauty. Spiritual Work: to increase the joy and balance in the service of HaShem. Fig: Corresponds to the First Noahide Commandment, To have Faith in HaShem. The Divine Power is Victory. Spiritual Work: to refine the garments of our soul, thought, speech and deeds. Pomegranate: Corresponds to the Second Noahide Commandment, To Honor HaShem. The Divine Power is Splendor. Spiritual Work: to fulfil the commandments of Torah for Noahides. Olive: Corresponds to the 6th Noahide Commandment, To Respect Animals and Nature. The Divine Power is: Foundation. Spiritual Work: To sweeten our relationships. Dates: Corresponds to the 7th Noahide Commandment, To Establish Courts and Pursue Justice. The Divine Power is: Kingship. Spiritual Work: To accept that the messianic revelation comes after a life of long and persistent spiritual work. Happy Tou Bishvat! Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

An often asked question is: "But why don't Noahides believe in j'sus? An answer to this question is important, not to discredit another religion, but rather to clarify the Noahide position. This article will address this question as briefly as possible. At the end of the article, there will be sources of information. From our perspective, the Messiah must meet several "job requirements" before we recognize him as Messiah. These are described by the Prophets in the Tanach. They teach that the Messiah: - Must build the Third Temple (Ezekiel 37:26-28). At the time of j'sus, the Second Temple was destroyed. - He will make all the Jews go back to the land of Israel (Isaiah 43:5-6). The Diaspora started in 586 BCE and continues to this day. - Spread universal knowledge of the G-d of Israel, which will unite humanity as one. As it says, "G-d will be King over all the world - on that day, G-d will be One and His Name will be One" (Zechariah 14:9). There are still many "religions" in the world. Especially ch'ristianity is extremely divided, today, therefore, one cannot yet say that there is universal knowledge of the G-d of Israel. - Because this knowledge of G-d will then be known worldwide, there will be world peace and no more hatred, oppression and disease. As it says: "Nation shall not elevator up sword against nation, neither shall man learn war anymore." (Isaiah 2:4) There are still wars, many have their origin in false religions. Christianity in particular has a history with much bloodshed. - The Messiah is a direct paternal descendant from King David. II Samuel 7:12-16 tells us that the Messiah (from the tribe of Judah as promised in Genesis 19:10) will come from the dynasty of King David through King Solomon, so he must be a direct descendant (from a Jewish father to a Jewish son). Notice that the tribe to which a Jew belongs goes through the paternal line. Although Joseph came from the tribe of Judah, he does not bring the line back to King David. His descent goes through king Jeconiah (Matthew 1:11). This king was cursed by G-d that none of his descendants would sit on the throne of David. ((Jeremiah 22:30; 36:30). Remember Joseph was not the father. We see in Tenach that important functions are not passed on to the adopted son. When a Cohen adopts a son, the son cannot work in the Temple. (Numbers 18:4,7,22) Even if you wanted to believe that the line could go through Mary there is the problem that there is no evidence that she would be descended from King David. Some point to Luke's lineage, however, it goes through David’s his son Nathan and not Solomon and it is Solomon from whom Messias will come forth. In addition, an immaculate conception is not mentioned in the Tenach and Messiah is an ordinary person with a father and a mother. Texts used for this are based on mistranslations and interpretations of the Tenach. For example Isaiah 7:14. The prophet speaks of an "alma" as giving birth. The word "alma" has always meant a young woman, not "virgin." Descent - in the form of adoption of Joseph also does not bring a direct line to King David. His descent goes through King Jeconiah (Matthew 1:11). This king was cursed by God that none of his descendants would sit on the throne of David. ((Jeremiah 22:30; 36:30).) In addition, in the time of Messiah, the dead will rise, and this prophecy has not yet been fulfilled either. If an individual fails to fulfill even one of these conditions, then he cannot be the Messiah. Brought by Angelique Sijbolts Angelique Sijbolts is one of the main writers for the Noahide Academy. She has been an observant Noahide for many years. She studies Torah with Rabbi Perets every week. Angelique invests much of her time in editing video-lectures for the Rabbis of the Academy and contributes in administrating the Academy's website in English and Dutch. She lives in the north of the Netherlands. Married and mother of two sons. She works as a teacher in a school with students with special needs. And is a Hebrew Teacher for the levels beginners en intermediate. She likes to walk, to read and play the piano. More information can be found: Why do Jews not believe in j’sus Several online books on the subject Youtube Chanel or Rabbi Tovia Singer Sources: Noachieden en de messias. Chabad Article © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets Tou Bishvat is the (ט"ו שבט) the 15th day of the Jewish month of Shvat. It is the day we celebrate the New Year of Trees. Noahides may also celebrate "Tou Bishvat". Here is short comprehensive Guideline on how to conduct your Noahide Seder (order of the meal) for Tou Bishvat. Go buy the 7 fruits of Israel (Deuteronomy Chapter 8:7-8): wheat, barley, grapes, figs, pomegranates, olives and dates to the supermarket. Set the table in your house or Noahide community center with the 7 plates with the 7 fruits. Gather your family, or/and Noahide community around the table on the evening of the 15th of Shvat (this year on Wednesday evening 24.01.24). Begin by mentioning a few words about Tou Bishvat which is the New Year of Trees in Israel and the world and that it is the day when the ground in soaked in water so the new fruit production begins, so to we should be soaked with proper Torah study (as our sages say " ein maym ela Torah" - there is no other water then Torah). Then take in your hand the wheat (in the form of cookies or crackers) and ask everyone to do the same. Give a short insightful explanation on the connexon between the fruit at hand and the Noahide Commandments it correspond to. You may also explain the spiritual significance of the fruit in our service of HaShem. As you can see in this article ( Mystical Dimensions and Connection between the 7 fruits of Israel and the Seven Noahide Commandments ). After your explanation (2min-10min) you can say the following blessing (and the others as well or answer amen to your blessings): Blessed are You, L-rd our G‑d, King of the Universe, Who creates various kinds of sustenance. 7. After you said the blessing you can eat the cookie 8. Then you can pick up the Grapes. 9. You can then explain the connection between this fruit and the Noahide Commandment ( The 4th Commandment: Honor Others Property) as well as the insights on the divine emanation and how to improve one's spiritual refinement and service of HaShem. 10. Then you can say the following blessing: Blessed are You, L-rd our G‑d, King of the Universe, Who creates the fruit of the tree. 11. Then you can take the Grapes and eat them. 12. Then you can pick up the fig and follow the order as above: explanation, (except for the blessing, as you already said it once and it covers all the fruits) and eating. Then the pomegranate, then the olive and then the date. 13. Finally you can drink the barley in the form of beer (with or without alcohol). You first explain and then you say the blessing and then you drink: Blessed are You, L-rd our G‑d, King of the Universe, by Whose word all things came to be. 14. You may then conclude your Tou Bishvat Seder by saying the following blessing as taught by Abraham to his guests: Blessed is the God of the universe, from Whose bounty we have eaten. Happy Tou Bishvat! Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

Rabbi Moshe Perets As a man needs to make a living, he needs to have a life, and ultimately enter unto eternal life. If a man makes a living in order to sustain his family and he does it out of kindness, as he understand that HaShem is the One who gives us all and what we do is only the vessel, then a man will earn his living with honor, use it for kindness and ultimately earn eternal life. The commandment is the Respect for Family Unity. Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

Every person is obligated to contemplate the commands given explicitly to him by G-d and to understand everything that he is obligated and forbidden to do, and how to better his character. Therefore, a Gentile should contemplate the 7 Noahide Commandments, and what one can learn from them to rectify his nature and correct his actions. Of primary importance is contemplation on the very fact that G-d gave commands to mankind. This teaches that G-d has purpose in the world – and anticipates the world coming to its proper rectification – through the actions of mankind. G-d’s commands teach that a person is able to do meaningful good deeds and rectify himself and his environment. Surely a person should not view himself as being naturally evil, nor imagine that it is impossible to change one’s nature to goodness. Rather, a person should know and believe that since G-d commanded him and anticipates his doing specific good actions, G-d surely has given him the power and capability to accomplish this. To this end, the following lessons can be learned from each of the Noahide Laws. The Belief in the One True G-d of Israel Prohibition of Idol Worship Just as this command is central to the other commands, one can also learn from it advice and correct views for all areas of life. It embodies the truth in all of G-d’s commands, that He wants the good of the person. In any situation, a person is obligated to accept that there is only one G-d Who rules over all and is the Master of all, and only He has the power to do anything He wills. The all-powerful G-d gives commands to humans – giving them this gift of being duty-bound to His will – to believe in Him, and to repudiate idol worship. This teaches that G-d does not simply force His will upon humans; rather, He is a loving Father Who wishes the best for a person – that a person should actively achieve his rectification, for his own good. This command teaches: “Be with G-d constantly, in all your thoughts and actions; I, G-d, will be with you if you so desire and are fitting for this. You should cleanse your actions from submission to any false deities, and unify yourself with the truth that I am always with you.” Together with acceptance of G-d’s authority as the Master of all, G-d wants a person to be complete, rectified, elevated, refined, and connected to Him for the person’s own good. Therefore, with every action a person takes, he must think through and examine the deed to see how it is further connecting him to G-d. A person should not think that there is any action which is neutral and does not fall on one side or the other. Rather, when a person is scrupulous and examines his actions, he will see that every action he can take will either be for the good and has positive purpose, or, G-d forbid, is bad and destructive. From this a person should understand the importance of every action he takes, and should not listen to his evil inclination which tries to persuade him that his actions are insignificant and make no difference. ​ To Honor the One True G-d of Israel Prohibition of Blasphemy There is no greater denial of G-d’s sovereignty than the commission of blasphemy. This command is logically a branch of the prohibition of idol worship, which precludes separation from G-d and obligates a person to accept His rulership. Why then was blasphemy assigned a separate command? This teaches the extraordinary power of human speech. Mankind is distinguished from all other creations by his power of intellect and choice, and in his power of speech. A person should not think, “Are my words of any consequence?” For speech is a special gift that G-d has given people, and one should use it only for good, and not for evil. Do not be an ingrate by using this power to curse the One Who gave you this gift! And do not speak evil about others, for every person was created in the image of G-d, and one who curses another person is also cursing the image of G-d within. The Respect for All Human Life Prohibition of Murder This command is not limited to murder; rather any harm caused to another person or to his honor is a branch of this prohibition. From this we learn the value of a person’s life and his honor. A person must endeavor to help and save every person to the best of his capability. From this follows the obligation to give charity and help others. The Mishna teaches that Adam the first man was created alone for the purpose of peace, so that a person should not tell his friend, “My father is better than your father,” and to show G-d’s greatness: that He creates every person in the image of Adam, and yet each one is distinct in his appearance and nature. This is unlike a person, who makes only identical copies from a single mold. Therefore, each person is able to say, “The world was created for my sake,” along with the recognition that “I was created to serve my Creator.” The Respect for Family Relationships Prohibition of Forbidden Relations ​ The power of procreation which G-d gave to humans is wondrous. With it, a person becomes a partner with the Creator Who forms the child together with the parents. Therefore, humans are somewhat comparable to and partners with G-d in this power. Every precious matter needs protection and proper respect, and the more precious the matter, the more it needs to be protected. Just as a respectable person would not disgrace himself to run in the streets naked and filthy, so too a person must respect his abilities and use them in a fashion befitting their ordained purpose – especially the abilities associated with the powers of consummation and fulfillment of marriage, and procreation. If not, one degrades himself and degrades the Craftsman Who made him, and sullies the physical vessel which G-d created for the spiritual soul. Yet many people foolishly destroy their honor and Divine image by not guarding and honoring these wondrous abilities. Just as a person can become imprudent from abundance of wealth or fame if he does not know how to handle it wisely, and therefore it makes him unbalanced, so it is with one who does not use his G-d given sexual nature correctly, as G-d commanded in Genesis 2:24. The Respect for Others Property Prohibition of Theft One should contemplate that G-d provides necessary sustenance for everyone, himself included. That which a person needs and is fitting for him has been provided by G-d, along with the lawful means to obtain it. That which he cannot lawfully and honestly obtain, he has no need for. Though at times it is hard for a person to agree with this, he should know that this is the truth. He should not desire the possessions and successes of others, but should rather endeavor to reach his G-dly ordained potential and income on his own. From this contemplation, a person will come to recognize even more so the individual Divine Providence which has exact design for each person’s needs. He should constantly trust and pray that G-d will provide for his essential needs, and also give charity to others from what he has. ​ The Respect for All Living Creatures, Specially for Mammals Prohibition of Eating Meat Separated from a Live Animal This teaches us not to be cruel to any creatures. Even if one has dominion over other people or over animals, he was given this power for a purpose, but not to cause them undue harm or pain, or to be cruel toward them. It also teaches that G-d desires the establishment of the world and the rectification of nature, while also caring about the pain of animals. Even though they were made available to people for food, they were not given over to be subjected to cruelty. Likewise, one should not waste things needlessly, which denigrates G-d’s blessings. All that G-d gives to mankind has a special purpose for which it is meant to be used, and not for it to be wastefully destroyed. To Live According to the Torah Ordained Divine Laws as well as according to the national social laws (as long as they are not in contradiction with the Divine Laws) To Establish Courts of Justice (if you are in a position to do so) A person should contemplate that G-d desires a just society, with justice based on standards that upright people can agree on among themselves as to what is just or unjust. All people are partners in the building of a just society with a foundation on good behavior. Therefore, this is an obligation for every person who is capable of influencing others to do good – such as parents who must influence their children, or any person who has influence upon others. Another lesson is that since G-d guides everything with His individual Divine Providence, it must be that the evil which appears in the world occurs with G-d’s knowledge. A person could ask, why then should he get involved in G-d’s plan for the world? This command teaches that G-d wants people to rectify themselves and the world, and therefore He put some evil and deficiencies in the world, so that mankind could do His service by rectifying it. If one sees a matter that needs to be fixed, he should not say, “Others will take care of it.” Rather, since G-d showed him this problem by Divine Providence, it is clear that this rectification is relevant to him, and he is fitting to be involved. He shouldn’t say that G-d will do the work, or that others will solve it without him. By Rabbi Moshe Weiner, Author of “The Divine Code” Translated by Rabbi Yosef Schulman, Assistant Director Edited by Rabbi Dr. Michael Schulman, Ask Noah International

World Peace and Unity through the Seven Noahide Commandments from Torah for Humanity Starting from a Moral Code that Unites All Mankind “Message from the Rebbe,” reprinted from Lubavitch International, vol. 2, no. 1, 1990 We find ourselves now at a turning point in history. Changes have swept the world as dissolving repressive regimes have given way to a climate of increased moral consciousness. It is thus an appropriate time to reflect upon the dynamics of these changes and thereby draw encouragement and guidance to affect them fully. In explaining the purpose of Creation, our sages say that G-d, the Essence of all good, created the world as a result of His desire to do good. As it says in Psalms 145, “The L-rd is good to all, and His mercies are over all His works.” For as it is the nature of good to do good unto others, the creation of the universe was a Divine expression of goodness. In this way, the universe and all life are recipients and objects of Divine goodness. Hence, everything that occurs in the world, even the apparent bad, such as natural disasters, must ultimately have redeeming good. Similarly, the negative inclination within human beings, who essentially desire to do good, is but a “mechanism” by G-d’s design to establish free choice. For had G-d created a world that is totally and exclusively good, without any efforts on the part of mankind to achieve it, there would be no or little appreciation of goodness. In light of this, it is important to realize that in the individual’s struggle with evil, within the world at large or within one’s self, the approach should not be one of confrontation. Rather, by emphasizing that which is good in people and in the world, and by bringing the positive to the fore, the evil is superseded by the good, until it eventually disappears. Although G-d created the world giving people free choice, He nevertheless has given us the tools and the guidance we need to encourage us to choose the good: a Divine moral code, one that predates all human codes, and the only one that has timeless and universal application for a good, moral civilization. This Divine code, known as the Seven Laws of Noah, establishes an objective definition of “good” – one that applies to all people. For as recent history has proven, a morality that is based on human ideas of good is relative, subjective, and essentially not persuasive. Furthermore, as is abundantly clear to educators and law-enforcement agents, neither intimidation nor threat of punishment can foster a deep sense of moral obligation. This can only come from the knowledge – through education, that there is an “Eye that sees and an Ear that hears” to Whom we are all accountable. The Noahide Code of seven basic Divine laws was given to Noah and his children after the Flood. These laws would assure Noah and his children, the forebears of the new human race, that humanity would not degenerate into a jungle again. The laws, which command the establishment of courts of justice and prohibit idolatry, blasphemy, homicide, incest, robbery, and eating flesh of a live animal (cruelty to animals), are the foundation of all morality. And they extend, by laws derived from these, into all aspects of moral behavior. A particular task is to educate and to encourage the observance of the Seven Laws among all people. The religious tolerance of today and the trend towards greater freedom gives us the unique opportunity to enhance widespread observance of these laws. For it is by adherence to these laws, which are in and of themselves an expression of Divine goodness, that all humankind is united and bound by a common moral responsibility to our Creator. This unity promotes peace and harmony among all people, thereby achieving the ultimate good. As the Psalmist said: “How good and how pleasant it is for brothers to dwell together in unity.” Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organization - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets Used Sources From a 1990 address by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson Source in the Good for You from Ask Noah. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

Question: I’m curious to know: what does the Talmud say about bad things that happen to good people? Answer: One important point is that we physical people have a very limited perspective on what are “bad things”, and our view of “happen” is limited to what we think we see in a small frame of time. But this topic does need a lot of explanation. ​ Before we discus this topic, it is essential to understand that G-d is the ultimate of goodness, and since everything comes from G-d, the essential nature of everything – at least in its deep essence – is good, since it is part of His plan for bringing the creation to its ultimate perfection. It is also important to know that our perception of good is very limited. Consider, for example, a child who is playing with a sharp knife, and the father sees this and takes it away. The child thinks that the father is being mean by taking away a toy, but the father is really doing his beloved child a favor by taking away the dangerous object that could lead to worse harm than temporary hurt feelings, G-d forbid. ​ That is an analogy for an important teaching from Kabbalah: there are two types of good in G-d’s creation – hidden good and revealed good. To illustrate this point, the Talmud relates the following two stories. ​ Rabbi Akiva, who was one of the the famous sages of the Talmud, was once traveling with a donkey, a rooster, and candle. When night came, he tried to find lodging in a village near his route, but he was turned away. Although Rabbi Akiva was forced to spend the night in a field, he did not lament his fate. Instead, his reaction was to declare, “Everything G-d does is for the best.” That night a wind came and blew out his candle, and then a cat ate his rooster, and then a lion came and ate his donkey. With each event, Rabbi Akiva’s reaction was, “Everything that G-d does is for the best.” Later that night, a regiment of Roman soldiers came and took everyone in the town captive, while Rabbi Akiva who was sleeping in the field went unnoticed and thus was spared. When Rabbi Akiva woke up and found out what had happened, he said, “Didn’t I say that everything that G-d does is for the best”?” Obviously if Rabbi Akiva would have found lodging in the town, he would have been captured. And Rashi explains in his commentary that if the burning candle, the rooster or the donkey would have been with Rabbi Akiva in the field that night, the soldiers would have seen the candle light or heard the crowing rooster or the braying donkey, and would have captured him along with the others. ​ The second story happened to another sage of the Talmud, Rabbi Nachum Ish Gam-Zu. Once it happend that the Jewish sages needed to send a present to appease the Roman Caesar. They decided to send a chest full of precious jewels, and they felt that Nachum Ish Gam-zu would be the best emissary, since he had great faith in G-d. On his way to Rome, he stopped to sleep at an inn, and during the night the unscrupulous owners emptied out the jewels from the chest and filled it with sand. The sage continued on his way, and when he made his periodic check on the contents of the chest, he found the jewels gone and only sand in their place. As he always did with full faith, the sage only said, “Gam-zu le’tova!” – “Also this is for the good!” And he continued on his way to present the gift to the Caesar. When the chest was offered to the Caesar he opened it and saw the sand. Naturally he was infuriated and wanted to kill not only Nachum Ish Gam-zu, but also all of the Jews. Nachum Ish Gam-zu just said with full faith, “Gam-zu le’tova.” At that moment Elijah the Prophet appeared, disguised as one of the Caesar’s advisers, and pointed out that the Jews were very wise, so there must be something very special about this sand that would greatly benefit the Caesar. He suggested that maybe this was from the sand that their Patriarch Abraham and his servant Eliezer threw at the armies of the four kings, and it miraculously turned into swords and spears and destroyed the armies.[1] The Caesar commanded to test the sand on the front lines where his army was fighting a war against a nation that they had difficulty in conquering. In fact the sand turned into missiles of swords and spears when it was thrown, and with this the Romans defeated the opposing army. The Caesar was overjoyed, and he sent Rabbi Nachum Ish Gam-zu back to Judea with great honors and a chest full of much greater treasure than the sages had sent in the first place. On the return trip, Rabbi Nachum Ish Gam-zu again spent the night at the same inn. The innkeepers couldn’t believe their own eyes. Didn’t they replace the jewels with sand?! How could the Caesar have repaid him with such honor and riches for bringing sand? They approached Rabbi Nachum and asked him, “What was it that you brought to the Caesar, that warranted such a reward”? He replied “What I took from here is what I delivered there.” The innkeepers said to themselves, “Wow! we’re sitting on such valuable sand, and we weren’t even aware of it! They quickly knocked down the inn and brought all the sand to the Caesar, and explained to him that the original sand came from their inn. The Caesar again had the sand tested to see if it also contained the miraculous powers. When the test failed, the thieving innkeepers were executed. ​ On the surface, these stories seem difficult to comprehend as lessons for our daily lives. How is it expected from a regular person to ignore all the suffering and anxiety that he is experiencing, and just live a regular life as if nothing “bad” was happening? The answer to that question comes from the above approach to life: being secure in the knowledge that everything that G-d does is for the good. When a person perceives that G-d is causing him to suffer, he should say to himself, “It is really that G-d is showing me a higher expression of good, and it’s all for the best.” Having this sincere faith is a tremendous accomplishment in the service of G-d, and it generates great spiritual merit for the person. That is why Rabbi Akiva always said, “Everything that G-d does is for the good,” and the sage Nachum Ish Gam-zu always said, “This too is for the good,” regardless of whether or not they were blessed to see the goodness that would eventually come from it. ​ We also must understand that G-d’s ways are not our ways. For alternatively, when G-d decides to afflict a person in this world for sinning against Him, it is not out of vengeance but rather out of love for the person. Kabbalah teaches that when a person commits a sin he creates a blemish on his soul, so in order to cleanse the soul, G-d punishes the person for misdeeds that were done, in order that this soul should become purified. In a similar vein, there is a fundamental difference between Torah-based faith and other religions in the way they have a concept of a “Hell” (which they often conceive of in terms of pagan ideas). Torah teaches about the realm called Gehinom, where a soul that merits can be cleansed from its unrepentant sins. Some popular religions imagine a “Hell” as only a place of eternal damnation, but Torah teaches that Gehinom is established by G-d as a place which enables an essentially good soul to become purified through suffering and thereupon able to enter the spiritual heavens to receive its rewards. ​ Torah also teaches that for people who deserve great spiritual reward, G-d punishes their sins in this world (which is very light compared to the spiritual punishment / cleansing of a soul in Gehinom), and He rewards their observance of their commandments and their acts of goodness and kindness in their spiritual heaven after death (since the pleasure of a soul in the spiritual heavens is far greater than any pleasure in this world). On the the other hand, for people who are wicked, while they are alive in this world G-d rewards their good deeds and observance of any commandments, and He gives them their punishment after their soul passes on. Thus, like a loving father, G-d rewards and punishes in ways that bring a person to self-judgement so he will search his deeds and be motivated to repentance every day of his life, to discover his faults that were hidden from him by his self-love, and to actually correct them before it is too late. ​ Furthermore, the Zohar explains that even a righteous person can receive suffering due to a sin that his soul committed in a previous incarnation. For example, if a person dies before he repays what he owes to another person, G-d brings the two souls back into another lifetime together and brings about a situation in which they encounter each other and the accounting is settled for the good of the souls, even though the people have no memory of their past lives. For example, a person who stole in a previous incarnation drops some money, and the person with the soul which he stole from finds it. ​ In light of the above, the Talmud teaches that a person is obligated to bless G-d when he suffers apparent misfortune, just as he is obligated to bless G-d when he experiences openly revealed good, for his sufferings in this world are ultimately an expression of G-d’s love for him. That being said, no human has the right or ability to judge as G-d judges, so we must not be unsympathetic to another person’s suffering by rationalizing that “he must deserve it.” G-d obligates us to cheerfully help others in need, heal the sick, give charity for the poor, etc., and He rewards us for doing so. ​ Also even though we know that everything that comes from G-d is ultimately good, we are limited and weak, and there is only so much that we can we endure. We have to know that we need G-d’s mercy, and He has infinite ability to find ways to accomplish His plan using revealed goodness instead of hidden goodness that we perceive as suffering. Thus we have the opportunity and obligation to pray to G-d for our needs and especially the needs of others (health, sustenance, happiness, etc.), and we say “May it be a will before You, L-rd our G-d, that …” Our prayers can bring G-d to change His will and give us the things that we are needing in our physical lives. ​ May it be G-d’s will that there will very soon be no more suffering and pain, and that we will only experience revealed good, which will happen with the coming of the true Messiah and the Messianic Era, speedily in our days. ​ ​Brought by Dr. Michael Schulman and Rabbi Sholom Ber Bloom Dr. Michael Schulman, Director of Ask Noah International, Footnotes: [1] As described in the Midrash on the Genesis chapter 14. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy. Republished by Rabbi Moshe Perets with permission for the Noahide Academy.

In Vayeira - Genesis 21:12 וַיֹּ֨אמֶר אֱלֹהִ֜ים אֶל־אַבְרָהָ֗ם אַל־יֵרַ֤ע בְּעֵינֶ֙יךָ֙ עַל־הַנַּ֣עַר וְעַל־אֲמָתֶ֔ךָ כֹּל֩ אֲשֶׁ֨ר תֹּאמַ֥ר אֵלֶ֛יךָ שָׂרָ֖ה שְׁמַ֣ע בְּקֹלָ֑הּ כִּ֣י בְיִצְחָ֔ק יִקָּרֵ֥א לְךָ֖ זָֽרַע׃ "And G-d said to Abraham, 'Be not displeased concerning the lad and concerning your handmaid; whatever Sarah tells you, hearken to her voice, for in Isaac will be called your seed. " Rashi: "[listen] to the voice of the holy spirit within her. We learn from here that Abraham was inferior to Sarah in prophecy. The "outside world" sometimes says that Judaism is woman-unfriendly. Men have [think may] many more rituals and religious obligations than women. From this verse, however, we learn that women, in general, are on a higher spiritual level. Because of that women do not need all the religious obligations to become closer to G-d. Women are more soulful than men. While men may excel in physical prowess, women are far ahead when it comes to spiritual strength. Women are more sensitive to matters of the soul, more receptive to ideas of faith, more drawn to the divine than men. The feminine soul has an openness to the abstract and a grasp of the intangible that a male soul can only yearn for. Women are mentally stronger, just as men are physically stronger. Thus, each has his own strength and it is therefore important for husband and wife to be 1 in a marriage. So that they can give strength to each other in these points and strengthen each other. Brought by Angelique Sijbolts Angelique Sijbolts is one of the main writers for the Noahide Academy. She has been an observant Noahide for many years. She studies Torah with Rabbi Perets every week. Angelique invests much of her time in editing video-lectures for the Rabbis of the Academy and contributes in administrating the Academy's website in English and Dutch. She lives in the north of the Netherlands. Married and mother of two sons. She works as a teacher in a school with students with special needs. And is a Hebrew Teacher for the levels beginners and intermediate. She likes to walk, to read and play the piano. More from Angelique Sijbolts Sources Chabadapp: chumash with Rashi Sefaria Chabad Article: The Gender Gap © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

The word Chessed is seen throughout the psalms. As well as loving kindness it means devotion and faithfulness. Hashem loves us and we reflect that loving kindness to others in many different ways. By use of speech we can touch others and spread kindness. Those who choose to do so are the devout kind people the Chassidim, whether Jew or Noahide. Perhaps women, in general, are more sensitive in the art of kind speech and listening than men. All it takes is to soften one's tone of voice or volume. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He has established the Noahide Academy of Israel website under the non-profit organization - אור לעמים - Light Unto the Nations since 2016. He accomplished his Rabbinical Studies at the Chabad Yeshiva of Brussels in 2011. He has a medical degree by the University of Louvain in Brussels as well a Masters in Biomedical Research by the Hebrew University of Jerusalem. He has for the past years focused on Psychotherapy and developed a new approach: Deep Soul Therapy. He is a spiritual mentor, teacher, coach, and healer who has helped facilitate profound shifts for hundreds of people around the globe. His teaching activities at the Noahide Academy allowed students from all over the world to live passionate, purposeful lives, connect more intimately with G-d, and reveal the hidden light and power of their souls. Rabbi Moshe Perets lives currently in Israel with his wife and 5 children. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.