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By Rabbi Dr Michael Schulman Illustration by Chabad.org From Part VIII of the book Sheva Mitzvot Hashem by Rabbi Moshe Weiner Some qualifications that are needed for judges and those who appoint them Only worthy judges should be appointed or elected. The judges and those who appoint them should be familiar with the judicial system. They should have good character traits, and should not be greedy for money. The officials who appoint judges should not to show favoritism. Judges should not be chosen based on things that have no objective relevance to the qualifications for judging. Every judge needs to have seven good qualities: wisdom; humility; fear of Heaven; disdain for money; love of truth; being accepted and highly regarded by people in general; and a good reputation, without involvement in forbidden or immoral activities. There is also a direct requirement upon the citizens to honor and respect the people who have been installed as the official judges. This is part of the obligation of establishing a judicial system. It applies even for judges who have only a few of the ideal qualities. But if a judge turns out to be completely unworthy of judging, it is an obligation to correct this by removing him from his position. For example, a judge who takes a bribe or intentionally perverts judgment should be removed from his judgeship and put on trial for committing those transgressions. See our new course Choshen-Mishpat I on Laws and Courts for Noahides. By Rabbi Dr. Michael Schulman, Executive Director of Ask Noah International First Part Delivered as a talk at the 4th International Noahide Conference, Jerusalem, Israel, 5779 / 20’19 [1] the original article can be found here. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Dr Michael Schulman Illustration by Chabad.org A government is obligated to appoint worthy judges and officers to faithfully enforce the laws and settle legal disputes. Sometimes a strong-willed person without knowledge, qualifications and temperament to judge, rises up on his own and starts forcing his opinions and decisions on other people. That does not fulfill the commandment for judgments. Instead, it can lead to theft, murder, corruption and either societal chaos or brutal dictatorship. Those kinds of  conditions are in direct opposition to Isaiah 45:18 – “Thus says G-d, Creator of the heavens: [the verse digresses and explains, who is G-d?] He is the G-d, the One Who fashioned the earth and its Maker; He established it, He did not create it for chaos, He fashioned it to be settled: [and now the verse goes on tell that G-d says,] I am G-d and there is no other.” So we see that G-d associates His Own Self, and His purpose in making the universe, with the goal that there should be settled societies of human beings filling this world. This Divine goal is not achieved without smoothly functioning systems of fair and justice in every society. Obviously, the justice administered needs to be in accordance with G-d’s will. The Noahide Code does not specify in detail all the standards of justice and judging that Gentile courts must abide by. Instead, G-d’s standards for Jewish courts and judges are specified in the Torah in great detail. The aspects of those standards that are logically necessary are also obligatory for the Gentile courts. Societies in the last few centuries have thrown off absolute monarchs and dictatorships, and established free societies. Almost all of those societies looked to the Hebrew Bible for guidance in setting standards of justice for their courts. This especially applies to the process of appointing judges. Citizens who live in democratic societies usually have some responsibility for the appointment of judges. In some countries, the judges at some levels are elected by the people. In other countries, the people elect government officials or ruling parties that appoint the judges. Therefore, it is extremely important to seek the election or appointment of judges who uphold Torah-based values. They should lean closer than most of the other judges to upholding the precepts and principles of the Noahide Code. Those conservative judges may be the last line of defense against total takeover of the government by radical factions. Nevertheless, we must remember that conservative values are not the only thing that we need to look for in our judges. The Torah tradition demands considerably higher than average standards for judges. This is in line with Deut. 16:20, “Justice, justice you shall pursue!” In the words of the sage Rabban Shimon ben Gamliel in Ethics of the Fathers 1:18, “The world endures by virtue of three things – justice, truth and peace, as it is stated [Zechariah 8:16], “Administer truth and the judgment of peace in your gates.” See our new course Choshen-Mishpat I on Laws and Courts for Noahides. By Rabbi Dr. Michael Schulman, Executive Director of Ask Noah International First Part Delivered as a talk at the 4th International Noahide Conference, Jerusalem, Israel, 5779 / 20’19 [1] the original article can be found here. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

To Start Your Spiritual Journey as a Noahide By Rabbi Moshe Perets New Beginnings Are Always Exciting So you realized that your religious upbringing or background are obsolete? And you would like to know what can you do in order to start an authentic spiritual relationship with your Creator through the Torah Way of Life? ( without converting to Judaism ) And you understand what to be a Noahide means ( at least basically ) to be connected to the Jewish people by acknowledging the G-d of Israel and following His Torah as it is clarified in the Oral Tradition explained by the Rabbis? So You Are at the Right Place Here are your First 10 Steps into the your New Torah Way of Life 1 - Check if your mother is Gentile or Jewish (as well as your maternal grand-mother and great-grand-mother). [If you find Jewish signs in your family, please get in touch with Rabbi Perets by email at noahideinfo@gmail.com for proper guidance.] 2 - If you do not find any Jewish signs in your family, it means you are a Descendant of Noah (not of Abraham like Jews). 3 - If you are a Descendant of Noah ( Ben or Bat Noah - Son or Daughter of Noah, a Noahide ) it means that your connection to the Creator is fulfilled through the Seven Universal Commandments from Torah for Humanity. Please read here about your Torah Heritage. 4 - Please make your Noahide Declaration of Faith here. [If you would like to Proclaim the Declaration in front of a Beit Din (3 Rabbis of the Academy) please get in touch with Rabbi Perets by email to noahideinfo@gmail.com to set at date and time.] 5 - Register here and become an Affiliated Member of the Noahide Academy of Israel. 6 - Read and Study the 90 Noahide Laws List. 7 - Read and start saying the Morning Blessings for Noahides here. 8 - Follow the Daily Study of the Noahide Code and/or get yourself the Book of the Divine Code. 9 - Start a first the Beginners Course here. [You may check here the 22 Courses for Noahides available here.] 10 - Request a Personal face-to-face Session with Rabbi Moshe Perets for personal guidance and Torah study here [ send an email to RabbiPerets@noahideacademy.org or what's app message to +972.58.452.35.35.] By Rabbi Moshe Perets Rabbi Moshe Perets is the Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Dr Michael Schulman Partial fulfillment of the commandment for Laws and Courts is an important accomplishment Even if most of the Gentiles in a country do not abide by the Noahide Commandments as Divine precepts, it’s usual that they observe the basic obligations of some of those commandments based on their own morality and logic. Then their legal system is considered for them as a partial fulfillment of their commandment of Dinim – the obligation to establish laws and courts.  This applies if they abide by the prohibitions of theft and murder, and judge transgressors in an upright manner by establishing courts to sentence transgressors. They must judge cases of theft, murder, bodily injury and the like, and decide in monetary cases. In our time, the courts in such societies usually sentence violators of the Noahide Commandments only to confinement in jail or other punishments. Such courts are nevertheless keeping the society from reverting to chaos. The main principle and purpose of the commandment of Dinim is to establish a settled society that protects its citizens from being wronged by one another. Unfortunately, there are many misinformed critics of the Noahide movement. Therefore, it’s important to know this response – that there is no obligation or permission for Noahides to set up their own Noahide Courts if they are a minority in a country. This certainly applies if it is a generally just society. But what about Noahides who have the opportunity to participate in their society’s secular legal system? Is that allowed? An observant Noahide who has the ability and knowledge to judge is permitted and has a duty to become a judge for a non-Noahide Gentile court. This is in order to establish law and order in the society as much as possible. It applies even if (due to the circumstances in his country) he is unable to administer justice by the guidelines of the Noahide Code. Likewise, an observant Noahide who is able to give testimony on a certain matter, or has reason for a lawsuit against another person, must go to the secular courts and testify or bring the case before them. Why? It’s because those judges are bringing a degree of righteousness and morality to the society. But if it is clear that the justice system of the country is corrupt, it is forbidden for a person to participate in such judgments, either as a judge, witness, or litigant. By Rabbi Dr. Michael Schulman, Executive Director of Ask Noah International Second Part Delivered as a talk at the 4th International Noahide Conference, Jerusalem, Israel, 5779 / 20’19 [1] the original article can be found here. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Yermihau Bindman Love in Noahide law emanates from the sefirah of Chessed (Kindness) which in turn derives its meaning from the Sefirah of Da'at (knowledge). When a person (Gentile) becomes observant of the Noahide Code (and is then called a Noahide), all of the seven emotional powers in their soul become refined and elevated, ready to receive Torah from the Jewish sources and to keep the precepts enjoined by them.  When people become parents they enter into the concept of sincere concern for the well-being of others. The sefirah of Kindness thus pertains directly to family love, because the deepest and most important  act of kindness is to produce children, who then go on to the  lives given to them by their parents, to lives of their own. For this to happen properly, a Noahide couple must therefore observe the Torah's prohibitions on certain relationships, so that incorrect concepts do not interfere with the flow of G-dly influence to them from above. Each of the forbidden degrees has its own rationale, known to our earthly understanding, even though its ultimate source is mysterious. This concept of Knowledge is thus indispensable to progress in true loving family relationships, ready to face any adversity with confidence. By Rabbi Yermihau Bindman Rabbi Yermihau Bindman is the author of the "Seven Colors of the Rainbow" dealing with the study of the Seven Noahide Laws, the history of the Noahide Movement and mystical considerations on the Noahide Laws. He is also a Teacher of the Noahide Academy of Israel. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Dr Michael Schulman Why is it so important to understand the Noahide commandment for Laws and Courts? If society is to function successfully, it must impose upon itself a legal structure to ensure adherence to core values. Peace and success among the members of a society can only be fostered if a righteous moral code is used to establish enforceable boundaries of behavior. Every nation, state or province, and municipality is obligated to have a system of courts to uphold the Noahide Commandments. Beyond this, all societies must also establish civil laws according to righteous principles. Their courts must rule justly on civil matters, since these inevitably arise in daily life. See here for our new course on Laws and Courts for Noahides. For the good of the society, courts or governments may place necessary legal limits on activities that the basic Torah commandments do not address. This applies as long as the restrictions are acceptable to the population in general. Then, by the Noahide “Law of Courts,” citizens are required to observe the secular law. The courts can apply any non-capital punishment that the public in general accepts for those matters, as long as it is not cruel or unusual. This is called “going beyond the letter” of the Torah Law. It is a common concept in Jewish observance, and it applies to Gentiles as well. On the other hand, even in the Torah Laws, there are built-in limitations and restrictions on when and how some of them can be applied. For example, in the Torah Law for Jews, there are many sins that make a Jew liable to capital punishment. However, the conditions for when that punishment can be applied are restricted to trials that are conducted by a valid Jewish Sanhedrin court. An actual Sanhedrin only exists at a time when the Holy Temple is built and functioning in Jerusalem. We still face accusations from people who are largely ignorant about the details and application of the Noahide Code, who don’t want to learn it correctly and who would rather speak slander against a righteous movement that calls into question their anti-Torah dogmas. Therefore, it’s very important for Noahides to know what to answer regarding those challenges. Based on what I’ve seen, the most important one revolves around the Noahide commandment to establish laws and courts, and when and how it applies. The Rabbinical authorities of our generation have taught that the Torah Laws concerning an obligation for Noahide Courts to administer capital punishment apply only if the majority of the society’s population (1) believes in the One True G-d and (2) specifically observes the Seven Noahide Laws as Divine commandments that they accept upon themselves. In that situation only, an individual who leaves the behavioral boundaries of the society to transgress one of those specific commandments would liable to the specified punishment from a governmentally-empowered Noahide Court. In many countries, the majority of the population does not believe in the One True G-d or does not accept one or more of the Noahide Commandments.  (As a whole, they regularly permit transgression of at least one of these commandments.) The courts of those societies are not permitted to sentence a transgressor of one of the Seven Laws to receive capital punishment. Why is this the case? If Gentile witnesses and judges do not accept and observe any of the Seven Noahide Laws, due to this being the case for society at large, then they are nevertheless forbidden to convict someone as liable for the death penalty. This applies even if they are considered trustworthy by society and do generally observe law and order. These witnesses and judges do not accept the “yoke of Heaven” and their Divine commandments. Therefore, the trials they conduct do not fulfill the conditions for an actual Noahide Court. Among Gentiles, only an actual Noahide Court is is permitted by G-d to fully apply the Torah Law in regard to His specified punishment for transgressing a Noahide Commandment. There is one exception to this rule There is one exception on a practical basis. If the secular courts decide that it is necessary to apply capital punishment for murder, they are permitted – but not required within Torah Law – to execute convicted murderers. This serves as a deterrent and strengthens the safety of the society Rav Moshe Feinstein o.b.m., was a main authority in Torah Law after World War I. He ruled that the non-Noahide Gentile courts in our modern secular societies may not impose a death penalty, even for homicide, unless they see that extenuating circumstances are forcing them to do so specifically for murderers. This may happen if the society becomes unchecked in transgressing the basic prohibition of murder. See here for our new course on Laws and Courts for Noahides. By Rabbi Dr. Michael Schulman, Executive Director of Ask Noah International First Part Delivered as a talk at the 4th International Noahide Conference, Jerusalem, Israel, 5779 / 20’19 [1] the original article can be found here. Brought by Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets Sefer HaMitzvot for Noahides The Book of Commandments By the Noahide Academy of Israel Compiled by Rabbi Moshe Perets from the Divine Code for the Daily Study and the Unity of Humanity. List of Torah Laws for Noahides: 1.       The belief in the One True G-d 2.       The obligation to recognize and believe in the One G-d 3.       The obligation for a person to obey what he is commanded by G-d 4.       The belief and knowledge of Creation Ex-Nihilo 5.       The belief and knowledge of Divine Providence 6.       The obligation to fear G-d 7.       Contemplation of G-d 8.       Belief in the existence of the Creator, who is perfect in every manner of existence and is the Primary Cause of all that exists. 9.       The belief in G‑d's absolute and unparalleled unity. 10.   The belief in G‑d's non-corporeality, nor that He will be affected by any physical occurrences, such as movement, or rest, or dwelling. 11.   The belief in G‑d's eternity. 12.   The imperative to worship G‑d exclusively and no foreign false gods. 13.   The belief that G‑d communicates with man through prophecy. 14.   The belief in the primacy of the prophecy of Moses our teacher. 15.   The belief in the divine origin of the Torah. 16.   The belief in the immutability of the Torah. 17.   The belief in G‑d's omniscience and providence. 18.   The belief in divine reward and retribution. 19.   The belief in the arrival of the Messiah and the messianic era. 20.   The belief in the resurrection of the dead. 21.   The prohibition of serving idols, either instead of or in combination with G-d. 22.   The prohibition of making, owning, or selling an idol. 23.   One may not swear in a name of an idol. 24.   The prohibition of making up a new religion 25.   The prohibition of adding a Jewish commandment which is purely spiritual. 26.   The prohibition of following the idolatrous customs of those who serve idols. Soothsaying, divination, sorcery and necromancy are included in this prohibition. 27.   Noahide Torah Study 28.   The obligation for a person to pray to G-d. (At the very least, this applies in times of need.) 29.   Good Deeds and Proper Charity 30.   To return lost objects to the proper owners 31.   To look for the proper owners 32.   To honor and old person or a Sage 33.   To give a tithing for charity 34.   Send a mother bird before taking it’s young 35.   Obligation to escort guests 36.   Forbidden to embarrass one’s parents 37.   Effort to dress up in a modest way 38.   Inspire others to understand and observe the divine laws 39.   Parents are obligated to educate their children in general and in particular in the Divine Laws 40.   To give charity 41.   Return to G-d 42.   Joy 43.   Honoring One’s Father and Mother 44.   Not to Deceive Others 45.   To Honor G-d 46.   To use one’s words wisely 47.   To use one’s speech in a positive constructive way. 48.   The obligation to respect G-d’s Name. 49.   The prohibition of cursing G-d (Heaven forbid). 50.   It is forbidden to swear in vain (as in taking a vain oath, or swearing to a false promise or statement). 51.   Which vows may be annulled, and the justifications and methods for doing so. 52.   The prohibition of murder; abortion; euthanasia; causing mortal injury, and partners in murder. 53.   The prohibition of suicide. 54.   When it is permitted to sacrifice one’s life for one of the Seven Noahide Commandments. 55.   The laws of a pursuer and self defense. 56.   The laws of intentional and unintentional killing, and killing through negligence or under duress. 57.   The prohibition of causing personal injury or damage. 58.   The prohibition of endangering oneself or another. 59.   The obligation to save a person’s life. 60.   The prohibitions of embarrassing another person; evil gossip, and tale-bearing. 61.   The laws of reproductive sterilization and contraception. 62.   The Responsibility of Human Dominion Over the Animal Kingdom 63.   The Prohibition of Eating Meat that was Removed from a Living Animal 64.   The prohibition applies to land mammals and birds. 65.   The prohibition of separating meat from an animal that is living or in the process of dying. 66.   Consuming such meat before or after the animal’s death. 67.   Deriving benefit from meat separated from a living animal. 68.   Restrictions on causing suffering to a living creature. 69.   The prohibition of mating different species of animals. 70.   The prohibition of grafting different species of fruit trees. 71.   The Prohibition of Forbidden Sexual Relations 72.   Defining the Boundaries of Intimacy 73.   Categories of forbidden sexual partners and sexual acts. 74.   The prohibitions of homosexual and bestial relations. 75.   The prohibition of relations with other men’s wives. 76.   Partners with whom there can be no status of marriage. 77.   Precepts related to marriage, fornication, and divorce. 78.   Precepts related to spilling semen and contraception. 79.   Guarding against forbidden relations, and following ways of modesty. 80.   Prohibitions related to being alone with a forbidden partner. 81.   The Obligation for Laws and Courts 82.   The Foundation of a Peaceful and Just Society 83.   The ruling power must institute oversight over the courts to be sure that only proper and expert judges are appointed, and that the judges do not act corruptly or unrighteously. The ruling power also has the authority to institute a structure of “appeals” or “referral” courts. 84.   Every individual must abide by a properly rendered legal decision he has received. It is forbidden for an individual to carry out judgments and punishments against others (vigilante justice). One must pursue a legal case within the legal system that has jurisdiction over the matter. 85.   Standard types of evidence are admissible in Noahide courts. 86.   Anyone who is known to transgress any of the Noahide Commandments is not to be considered as a reliable witness in capital cases. 87.   All judges must deliver righteous judgments, and opposing claimants must be treated equally in all ways. 88.   Bribing a judge is forbidden, and judges may not take bribes. 89.   In civil cases, one should seek arbitration, mediation or other means of finding an amicable settlement or compromise. 90.   If the majority of the society is not G-d fearing and does not observe all of the Seven Noahide Commandments, a court may only use capital punishment as a decree of the government to protect the society from very dangerous criminals, such as murderers. By Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his rabbinical studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Jeremy McMillan and Rabbi Moshe Perets Gentiles were welcomed to bring their sacrificial offerings for God to the First and Second Temples in Jerusalem, and they will participate even more at the Third Temple, especially during the festival of Sukkot (Zechariah 14:16). In his commentary on the Torah section beginning with Genesis 12:1, Ramban (Nachmanides) wrote: “Even in the time of Joshua, … the Gentiles knew that this place was the most august of all, that it was at the center of the inhabited world; and [Torah] Tradition had taught them that it corresponds in this world to the celestial Temple where Divine Majesty, called (righteousness), resides.” When the First Temple was inaugurated by King Solomon, he beseeched God with an eloquent prayer that included the following words (Kings I, 8:41-43) - which show that in the past, Gentiles were welcomed to the First and Second Temples, and that they will participate even more in the Third Temple: “If a foreigner who is not of Your People Israel comes from a distant land for the sake of Your Name – for they shall hear about Your Great Name and Your Mighty Hand and Your Outstretched Arm – when he comes to pray toward this House, oh, hear in Your heavenly abode and grant all that the foreigner asks from You. Thus all the peoples of the earth will know Your Name and revere You, as does Your people Israel; and they will recognize that Your name is attached to this House that I have built.” Torah Law holds that Gentiles are allowed to bring burnt offerings to God in the Temple when it is standing in Jerusalem. There is a specific commandment to let us know that an animal (sheep, goat or bullock) offered in the Temple by a Gentile must be unblemished, to the same degree as the offering of a Jew. (Leviticus 22:25). The Prophet Isaiah foretold us about the even greater participation of Gentiles that will take place at the Third Temple (Isaiah 2:2-3): “And it will come to pass at the end of days that the mountain of God’s House will be firmly established, even higher than the peaks, and all the peoples will flow toward it as a river. And many nations will go and will cry, ‘Let us go up toward the mountain of God’s House, to the House of the Lord of Jacob, and we will learn from His ways and walk in His paths, for out of Zion goes forth Torah and the word of G-d from Jerusalem.’ “ By Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets In Daniel Chapter 12:2 וְרַבִּ֕ים מִיְּשֵׁנֵ֥י אַדְמַת־עָפָ֖ר יָקִ֑יצוּ אֵלֶּה לְחַיֵּ֣י עוֹלָ֔ם וְאֵ֥לֶּה לַֽחֲרָפ֖וֹת לְדִרְא֥וֹן עוֹלָֽם: "And many who sleep in the dust of the earth will awaken-these for eternal life, and those for disgrace, for eternal abhorrence." Chapter 12:3 וְהַ֨מַּשְׂכִּילִ֔ים יַזְהִ֖רוּ כְּזֹ֣הַר הָֽרָקִ֑יעַ וּמַצְדִּיקֵי֙ הָֽרַבִּ֔ים כַּכּֽוֹכָבִ֖ים לְעוֹלָ֥ם וָעֶֽד: "And the wise will shine like the brightness of the sky, and those who bring the multitudes to righteousness like the stars forever and ever." Quick Recap The Rabbi's discussion centered around the concept of resurrection and the seven universal commandments. He explained that based on Daniel 12, verses 2 and 3, those who choose to follow eternal life will be resurrected. He also emphasized that the dead will be recreated from the posterior part of our bones. Furthermore, the Rabbi explained that all Jews and those who accept the seven universal commandments will be resurrected. He also discussed the importance of observing these commandments to attain a place in the world to come. Summary Resurrection and Daniel 12 Discussion The Rabbi discussed the concept of resurrection based on Daniel 12, verses 2 and 3. He explained that those who sleep in the dust of the earth will awaken for eternal life or eternal abhorrence. He emphasized that it is now the time to make the right choice to enter eternal life. The Rabbi also discussed the physical aspect of resurrection, explaining that the dead will come to life from the posterior part of our bones, which contains sufficient bone marrow to recreate the body. He further clarified that all Jews and those from amongst the nations who choose to accept the seven universal commandments will be resurrected. 7 Commandments for Gentiles: Creating Harmony The Rabbi discussed the concept of the 7 commandments as a basic set of rules for all Gentiles to follow. He emphasized that these commandments must be observed consciously and explained by a Jew. He further differentiated between a Ger ToShav, a foreign resident who observes these commandments, and a resident alien who does not. The Rabbi suggested that this understanding could help create a more harmonious world. By Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets Zechariah 13:8 וְהָיָ֚ה בְכָל־הָאָ֙רֶץ֙ נְאֻם־יְהֹוָ֔ה פִּֽי־שְׁנַ֣יִם בָּ֔הּ יִכָּֽרְת֖וּ יִגְוָ֑עוּ וְהַשְּׁלִשִׁ֖ית יִוָּ֥תֶר בָּֽהּ: And it shall come to pass throughout all the land, says the Lord, two parts of it shall be cut off. They shall perish, and the third shall remain therein. Zechariah 13:9 וְהֵֽבֵאתִ֚י אֶת־הַשְּׁלִשִׁית֙ בָּאֵ֔שׁ וּצְרַפְתִּים֙ כִּצְרֹ֣ף אֶת־הַכֶּ֔סֶף וּבְחַנְתִּ֖ים כִּבְחֹ֣ן אֶת־הַזָּהָ֑ב ה֣וּא | יִקְרָ֣א בִשְׁמִ֗י וַֽאֲנִי אֶֽעֱנֶ֣ה אֹת֔וֹ אָמַ֙רְתִּי֙ עַמִּ֣י ה֔וּא וְה֥וּא יֹאמַ֖ר יְהֹוָ֥ה אֱלֹהָֽי: And I will bring the third in fire; and I will refine them as one refines silver, and I will test them as one tests gold. He shall call in My name, and I will respond to him. I said, "He is My people"; and he shall say, "The Lord is my God." Summary The Rabbi discussed a prophecy from Zechariah, which suggests that two-thirds of the population will perish and the remaining third will survive, either literally or spiritually. He emphasized the significance of observing the 7 commandments of Torah for humanity, as only a third of people will be resurrected and achieve eternal life through this observance. Zechariah's Prophecy and Human Survival The Rabbi discussed a prophecy from Zechariah (chapter 13, verse 8), which suggests that two-thirds of the human population may perish, and the remaining third will survive. He explained that this could be interpreted either literally or spiritually. If fulfilled literally, it means physical destruction. If fulfilled spiritually, it means that two-thirds of the population currently lack a significant connection with the divine, making them 'cut off' from eternal life. The Rabbi suggested that the prophecy may be fulfilled on a spiritual level, and that the current events in Israel could be seen as a model for what will happen to all humanity. The discussion ended with the Rabbi inviting further exploration into how this prophecy could be prevented from being fulfilled on a physical level. By the adherence to the 7 Commandments of Torah for Humanity and doing your Noahide declaration of Faith: https://www.noahideacademy.org/noahide-declaration Torah's 7 Commandments for Eternal Life The Rabbi stressed the significance of observing the 7 commandments of Torah for humanity, highlighting that only a third of people will be resurrected and achieve eternal life through this observance. He clarified that 'proselytize' in this context does not imply conversion, but rather teaching and accepting these commandments. The Rabbi mentioned that the war of Gog and Magog had already occurred during the Second World War and expressed concerns about those who came close to Torah and potentially reverting to their former pagan beliefs and customs. However, he encouraged everyone to remain committed and seek guidance with a Rabbi through here at the Noahide Academy of Israel. By Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

Noahidism is a monotheistic Jewish religious movement intended for non-Jews, based on the Seven Laws of Noah and their traditional interpretation in Orthodox Judaism. According to Jewish law, non-Jews are not obligated to convert to Judaism but are required to observe the Seven Laws of Noah to secure their place in the World to Come. These laws include prohibitions against idolatry, blasphemy, murder, adultery, theft, consuming flesh from a living animal, and the obligation to establish courts of justice. There are various levels of righteousness and piety in this context. At the basic level, a non-Jew is considered righteous if they do not transgress the Noahide Laws in a way that would lead to conviction in a Torah-based court. A higher level of righteousness is exhibited by those who observe the Noahide Laws because they were commanded by God in the Torah, through Moses. These are the 'Chassidei Umos Ha'olam' (Pious among the Nations), who accept and observe the Noahide Laws as divine commandments and connect to the Torah, thereby earning a place in the World to Come. Additionally, a non-Jew can choose to be more stringent in observing these laws or engage in more acts of goodness and kindness. They are also permitted to perform other Jewish commandments to benefit their life, others, or society. This distinction is based on the teachings of Maimonides and other Torah scholars, and is central to the Noahide path as outlined in various Jewish texts. For those interested in deepening their understanding of Noahidism and the Seven Laws of Noah, the website you are currently visiting offers a range of engaging and informative online courses. These courses provide in-depth knowledge and practical insights, helping participants to apply these teachings in their daily lives. To explore these educational opportunities and enroll, please navigate to the courses section of this website. By Rabbi Asaf Studnitz

By S.B.P. Davis ben Noach As Hanukkah approaches, I am once more drawn to meditate upon this Jewish festival – its meaning, the lessons it holds, and how it relates to righteous Gentiles, Noahides. To the Past: A Candle Carried I meditate upon how Hanukkah was brought into being through open miracles by the One G-D, but that is not all. There is more to the commemoration, which was instituted to give thanks and praise to G-d for His wonders and salvations, in enabling the Hasmonean family to be victorious over Hellenic forces. Only one of the small jars of ritually pure oil escaped the notice of the Greek soldiers who had invaded the Holy Temple. When it was found by the victorious Maccabees, it was only enough for them to fulfill their mitzvah (commandment) to light the Temple's Menorah for one day. With an open miracle, G-D caused the oil to be sufficient for eight days [1], which was the time it took to prepare more of the special oil for the Menorah. This victory not only meant that the Jewish people would continue; moreover, their spiritual salvation was secured. [2] And beyond that, the spiritual salvation of the Gentile nations was also secured, for the Torah was preserved – including its Seven Noahide Commandments which are the "decrees of Your will" for all Gentiles, and the commandment to the Jews from G-d at Mount Sinai to teach them to the nations of the world [3]. For this reason, all people should be thankful for that miraculous physical and spiritual victory, for it ensured that from that time, on the Jewish people could continue to carry on the bright flame of the Seven Commandants for all the nations. This responsibility was called out through Isaiah (42:6): "I am the L-rd; I called you with righteousness; I will strengthen your hand; I will protect you; I will set you for a covenant to the people, for a light to nations." This brings my thinking to each generation that carried on that knowledge, despite their persecutions, even unto death by the opposing idolatrous religions over two thousand years. This is not a matter of ancient history, because it includes the survival and the flourishing of Torah Judaism in the wake of the genocidal Holocaust in Europe. In each generation, the study and the practice of the Torah's commandments was kept alive, keeping the faith till the day would come when the Jewish people could once again openly teach Gentiles their part in the "decrees of Your will". This is what we can now find in the book The Divine Code, by Rabbi Moshe Weiner. Living in the Now: The Light in the Present I light the Hanukkah candles (in my menorah, they are lanterns) in the window of my home that faces out onto the street. Keeping in mind that Gentiles may not light them as a commandment, I light them instead to spread awareness of the truth and greatness of the One G-D. On a personal note, I see them as a reflection of my own personal battle to be spiritually victorious over the present-day Hellenistic and idolatrous society that I was brought up in. My family had no idea of G-D's Torah and the "decrees of Your will" for our lives – and the truth of the Seven Commandments for all Gentiles. On the surface, the Noahide Commandments are not in the category of those supranational Jewish command-ments that defy logic and reason, which the Greeks sought to eradicate. Nevertheless, they too should ideally be piously observed as an acceptance of the Divine yoke.[4] My Hanukkah lanterns are my peaceful way to illuminate all who see them with a reminder that "you shall know this day and take to your heart, that the L-rd, He is the G-d – in heaven above and on the earth below – there is none other"(Deuteronomy 4:39). I give thanks to G-D for supporting the Maccabees, for ensuring that thousands of years later I would be able to hold a Tanach (Hebrew Bible) in my hands, and His Torah in my heart. I also take to heart a deeper and more personal lesson. The light of Hanukkah should shine throughout the year within our lives, within the temple of our hearts. As a person who is neurodiverse, with physical challenges, I can find myself in extremes of mental and physical energy. This means that I can find it hard to concentrate while reciting a prayer that is written before my eyes, or to study Torah. It takes me hours to type emails that take no more than a few minutes to read. I liken this to a spiritual search for a small amount of oil to burn, to provide enough light within my world. I believe that our physical acts are reflective of our spiritual lives. In my low cycles, I call to mind the miracle of Hanukkah that G-D gave to the world through the victorious Maccabees. My Jewish Rabbis and mentors are my present-day gift from G-D. I take to heart that G-D renews those miracles within my heart, through His ever abounding mercy, so that each day I find that what I need is given to me. I may have only a little oil within me, but G-D ensures there is enough to shine through the challenges I must face. And I am not alone in this, for it is all a matter of relativity, as each of us have our own experiences and challenges in life. For the Future: Becoming a Light for the World The image of the eight burning candles is reflective. It is not only a light from the past that is still shining into our present. Our present also becomes a light of hope shining out into the future. I'm confident that the day will come when at this time of year, the lights of Hanukkah will be what's normally seen shining from within Gentles' homes, instead of the electric-light shows associated with idolatrous religions during this season in many nations. This is not a far-fetched idea, because every Noahide has a direct impact upon the world as a G'D-fearing Gentle. When we light the Hanukkah lights along with the Jewish people, we have a foretaste of that which is written (Zechariah 2:15), “Many nations will attach themselves to G-d on that day, and they will become a nation for Me," and (Isaiah 2:3 and Michah 4:2), "Many peoples will go and say, ‘Come, let us go up to the Mountain of G-d, to the Temple of the G-d of Jacob, and He will teach us of His ways, and we will walk in His paths...' " These are prophecies concerning the Messianic Era. We are a link in G-d's plan to bring about that time. The physical and spiritual struggle of the Maccabees drew down G-D's mercy in creating the miracle that is recalled in the eight days of Hanukkah. Wherever we live in the world today, our faithful observance of our Seven Commandments and our acts of goodness and kindness – especially by giving charity, including during Hanukkah – will hasten the fulfillment of the prophecies from the Hebrew Bible about the blessed Messianic Era. [5] Footnotes: [1] See the web page What is Hanukkah, in a Deeper Perspective? [2] Ibid. [3] See the web page Lesson from Hanukkah to Publicize the 7 Laws. [4] See Maimonides (Rambam), Laws of Kings 8:11. [5] See the on-line book Mashiach: The Principle of Mashiach and the Messianic Era, by Rabbi J. Immanuel Schochet. To view this essay as a web page on Asknoah.org, click here.

By Rabbi Moshe Perets Yeshayahu (Isaiah) - Chapter 52, Verse 13 הִנֵּ֥ה יַשְׂכִּ֖יל עַבְדִּ֑י יָר֧וּם וְנִשָּׂ֛א וְגָבַ֖הּ מְאֹֽד: Behold My servant shall prosper; he shall be exalted and lifted up, and he shall be very high. Quick Recap The Rabbi discussed the prophecy of Isaiah 52:13 and the Messiah's משיח - The Anointed (with the Oil of the Secrets of Torah - why each one was created and how can he fulfil his part in the Divine Plan for Creation) (Mashiach's) arrival, emphasizing the Messiah's lineage and the revelation of the innermost dimensions of Torah. The Rabbi also explored the five attributes of the Messiah - Mashiach mentioned in Isaiah's prophecy and the five levels of the soul. He mentioned the importance of Torah in revealing the root of every person's soul and told a parable of Mashiach, comparing his life and work to the "cultivation of a garden". To know more about your Soul-Root in Torah you may contact Rabbi Perets and get a private Session here: by email to noahideinfo@gmail.com or by whats app to +972.58.452.35.35 Summary Isaiah's Prophecy and the Messiah's Revelation The Rabbi discussed the prophecy of Isaiah and the question of who the Messiah is. As Rashi explains: "My Servant", "The Mashiach", is over and over again referring to Jacob, which is himself referring to the entire Jewish Nation. The Rabbi emphasized that the Messiah is a man from the lineage of King David who will reveal the innermost dimensions of Torah to the Jewish people. He added that the Messiah's teachings would uplift all humanity into redemption. The Rabbi also discussed the revelation of the Jewish Nation and the four elements mentioned in the revelation from Isaiah. The Mashiach is to the Jewish People, what the Jewish People is to Humanity. The Mashiach comes to redeem the Jewish People (from the inner exile or the lack of clarity to Be a "Light Unto the Nations", through the Teaching of the inner-most dimensions and secrets of Torah) and the Jewish People Redeems Humanity by teaching them the Truth of the Divine Will, the 7 Commandments and its secrets and reveals the soul-root of each person so he may be redeemed from his own exile and fulfil his Devine Potential. The Five Levels of the Soul, Exploring Divine Wisdom The Rabbi discussed the five levels of the divine wisdom in Torah ( Called the Tree of Life), connecting them to the five levels of the soul. He explained that the first level, Nefesh, refers to the physiological level where the deeper secrets of the Divine Wisdom are transferred to humanity. The second level, Ruach, refers to the emotional refinement of the Jewish nation, which will inspire others to become more kind, compassionate, and humble. The third level, Neshama, Soul referring to the intellect, higher than the previous level, that transforms the world into a proper place for humanity. Higher, the fourth level, the Chaya, the Living One refers to the living one connected to the study of Torah. An finally the Yechida, the Singular one which is the Level of the Mashiach which is present in every Jewish Soul in actuality (and in potential in every human soul - Noahides bring it to fulfilment to a certain extent). (To know more about your Soul-Root you may contact Rabbi Perets and get a private Session) The Jewish Nation, Moshe, and Torah's Role in Guiding Humanity The Rabbi emphasized the importance of the Jewish Nation in guiding humanity towards the future. He discussed the role of Torah in revealing the root of every person's soul and achieving one's full potential. The Rabbi mentioned the fifth level of the Soul , the Yechida and referred to notable Jewish figures in their generation and past generations. He concluded by expressing the readiness of the Jewish people to make themselves available to help others discover their soul root and serve the highest potential. Mashiach, the Gardener: Cultivating Spiritual Refinement The Rabbi told a parable of Mashiach, depicted as a gardener tending to people's gardens. He explained that Mashiach's life and work reflect a process of spiritual refinement and caretaking, likening it to the cultivation of a garden. He emphasized the importance of letting the 'gardener' take care of one's soul to achieve a pure, divine connection. The rabbi ended by expressing hope for a future of spiritual fulfillment and unity in for all humanity and to celebrate in in the third and eternal temple in Jerusalem. Amen. To know more about your Soul-Root you may contact Rabbi Perets and get a private Session by email to noahideinfo@gmail.com or by whats app to +972.58.452.35.35 By Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets Yeshayahu (Isaiah) - Chapter 53 נִבְזֶה֙ וַֽחֲדַ֣ל אִישִׁ֔ים אִ֥ישׁ מַכְאֹב֖וֹת וִיד֣וּעַ חֹ֑לִי וּכְמַסְתֵּ֚ר פָּנִים֙ מִמֶּ֔נּוּ נִבְזֶ֖ה וְלֹ֥א חֲשַׁבְנֻֽהוּ: "Despised and rejected by men, a man of pains and accustomed to illness, and as one who hides his face from us, despised and we held him of no account." The Rabbi discussed the divine purpose of the world and the Jewish people's role in revealing Hashem's hidden intentions. He emphasized the importance of the 7 Universal Commandments for all humanity and the Jewish people's role in teaching them. Divine Purpose and Jewish Identity The Rabbi discussed the divine purpose of the world and the role of Jewish people in revealing Hashem's hidden intentions in every sensorial experience. He emphasized that the Jewish people are here to redeem all humanity and have suffered greatly for this purpose. The Rabbi also highlighted the importance of intellect over sensorial experiences in defining human identity and stated that the Jewish people proclaim this principle clearly. Towards the end, he shared a story of a father who lost his 9-year-old daughter in a horrendous attack. Importance of 7 Universal Commandments The Rabbi emphasized the importance of the 7 Universal Commandments for all human beings, stating that those who do not accept these commandments, including those from Hamas, are not part of this civilization and are liable for capital punishment. The Rabbi also emphasized that these commandments are to be taught to humanity by the Jewish people, allowing all humanity to redeem themselves by observing these commandments. Rabbi's Appeal for End of Jewish Suffering The Rabbi expressed ongoing suffering of Jews, attributing it to the sins of humanity. He appealed to those affiliated with Christianity to stop making Jews suffer, and urged for individual choice between man and his Creator. The Rabbi also clarified the concept of the Moshere, dispelling fantasies about it, emphasized the importance of the 7 universal commandments, and rejected any intention of seeking destruction. Next steps • Viewers of the video should make the decision to sit with a Jew and study Torah at least once. By Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets Overview The Rabbi discussed the 10 Commandments and their implications, emphasizing that they are not universal and that the Jewish people's role is to teach and explain the 7 Commandments. He highlighted the importance of Jewish people settling in the land of Israel for humanity's progress and promised to delve deeper into the purpose of the Jewish nation in the next meeting. He also touched upon the concept of true free choice, differentiating it from circumstantial decisions, and the concept of jealousy. See our World Peace Plan through the Torah's Guidelines: https://www.noahideacademy.org/world-... Rabbi's Discussion on 10 Commandments and Jewish Role Rabbi discussed the 10 Commandments and their implications. He emphasized that these commandments are not universal, although some of them are paralleled in the 7 Commandments, which he mentioned in a previous video. The Rabbi highlighted the Jewish people's role as being chosen by Hashem to teach and explain the 7 Commandments. He also addressed the importance of the Jewish people settling the land of Israel as a condition for humanity to progress to the next level of the human experience. Before ending the meeting, he promised to delve deeper into the purpose of the Jewish nation in the next meeting, using the words of Isaiah. True Free Choice: Concept and Influence Rabbi discussed the concept of true free choice, differentiating it from circumstantial decisions that are commonly made on a daily basis. He argued that our daily decisions are influenced by external parameters and are not truly free. He stated that a true free choice can only be made between two objects that are exactly the same, allowing for a choice that is truly free from any circumstantial or external influences. The Rabbi also touched upon the concept of jealousy and the need to understand and contemplate true free choice. Become an Ambassador of Light together with the Jewish People here: https://www.noahideacademy.org/challe... Jewish Soul and Identity He emphasized that it wasn't because the Jewish people have a different soul but because every human being has a soul and the capacity to express it. He further explained that the Jewish people have an extra level in their soul that connects them to the study of Torah and the aspect of Moshe, the Redeemer. He concluded that the choice of Hashem in the Jewish people was not because of the soul but because of the physical, biological body, and that a Jew born from a Jewish mother is automatically chosen. Importance of Jewish Settlement in Israel The Rabbi emphasized on the importance of the Jewish people settling in the entirety of the land of Israel, as promised to Abraham in Genesis. He highlighted that all nations should help the Jewish nation to settle in the land of Israel, which he described as the soul settling into the body of humanity. The Rabbi also stressed on the Jewish nation's role as a light to all humanity, referring to Isaiah's prophecy, and the need for the nations to call upon Jewish sages for advice and guidance. He further emphasized on the importance of studying Torah for individual redemption and the future of humanity. He concluded by expressing hope that everyone will make the right choice to sit with a Jew and study Torah, and that the world for our children will be a beautiful one. Become an Ambassador of Light together with the Jewish People here: https://www.noahideacademy.org/challe... By Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets Significance of Commandments: Rabbi's Discussion The Rabbi discussed the significance of the commandments as the universal connection between humanity and the Creator. He highlighted that all human beings, not just the Jews, have 7 details or commandments to this connection with the Creator. He further explained that the Torah, the revelation of Hashem, is the only unique revelation that has taken place in the history of humankind. Worshipping the Opposite of Life He warned against worshipping the opposite of life, which he stated is what many proclaiming themselves as religious individuals do. Third Commandment: Rabbi's Condemnation of False Worship and New Religions Rabbi discussed the third commandment, emphasizing the importance of not worshiping anything within the created realm, including animals, trees, or fantasy, as it would be a lie and a self-justification. He also condemned the new religions like Islam and Christianity as self-fulfilling fantasies, and stated that governments should not accept their practices. He proposed that mosques and churches should be transformed into public libraries and community spaces, and that courts should be established based on seven fundamental laws. Seven Commandments: Preserving Life, Justice, and Respect The Rabbi discussed the Seven Commandments and their implications. He explained that the fourth commandment is about preserving life and not killing, while the fifth is about not indulging in forbidden relations, including adultery and homosexuality. The sixth commandment refers to proper treatment of animals and respecting nature, and the seventh is about respecting others' property and understanding divine justice. Rabbi also mentioned the second commandment, which forbids the creation of man-made religions. He concluded that these commandments provide a universal path for humanity. To Believe in the One True G-d, The G-d of Israel To Honor G-d To Respect Human Life To Respect Family Unity To Respect Others Property To Respect All Living Creatures To Live According to the Torah's Divine Revelation and Social Laws. See all the details here: https://www.noahideacademy.org/world-peace-torah-guidelines Next Steps • Join the Noahide Academy of Israel for lectures on the 7 Universal Commandments on Sunday. • Spread awareness about the 7 Universal Commandments to others. • Consider giving charity to proper institutions that promote the teaching of the 7 Universal Commandments: https://www.paypal.com/donate/?hosted... • Learn more about the 7 Universal Commandments and study them regularly: https://www.noahideacademy.org/world-peace-torah-guidelines By Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets Torah's Spiritual Significance in Current Events The Rabbi discussed the spiritual significance of events in the ground of Israel as seen through the lens of Torah. He focused on the second parasha and its connection to current events. He emphasized the importance of understanding the deeper meaning behind these events and urged looking into the Torah for clarity. He ended by noting that Noah had 3 sons, Shem, Ham and Yafet. Robbery: A Tale of Covetousness and Potential The Rabbi discussed the concept of robbery, expressed by Hamas, and its historical and psychological implications. He emphasized that robbery, not just in a physical sense but also in terms of ideas, wisdom, and belongings, is a manifestation of humanity's deep-seated tendency to covet what others possess. However, he also pointed out that this trait can be positively channeled, motivating individuals to improve themselves and strive for greater wisdom and kindness. The Ethics of Acceptance and Non-Covetousness He emphasized the importance of accepting what HaShem has allocated to each individual and the negative consequences of coveting others' possessions or ideas. The Rabbi specifically addressed the historical instances of christians and muslims 'robbing' Torah concepts and the Jewish people's land, urging a stop to this 'robbery'. The Rabbi concluded by illustrating the inappropriateness of 'robbing' even basic resources like food and water. The Power of Choice: Blessings and Commandments The Rabbi discussed the significance of saying a blessing before drinking a glass of water, connecting it to the taking refuge in Noah's Ark as in the words of Torah. He emphasized the importance of choosing life and the 7 universal commandments from Torah for Humanity, linking this choice to redemption and comfort in both this world and the next. The Rabbi urged all individuals, to leave their religion, to make the right choice for their own spiritual safety, the Seven Noahide Commandments: Follow the Torah's Universal Guidelines for human individuals and society. What are these Guidelines? They are based on the Seven Universal Biblical Commandments: ​To Believe in the One True G-d - HaShem - The G-d of Israel To Honor HaShem To Respect Human Life To Respect Family Unity To Respect Others Property To Respect All Living Creatures To Live According to Divine and Social Laws. Next Steps • Join the Noahide Academy of Israel for lectures on the 7 Universal Commandments on Sunday: https://www.noahideacademy.org/ • Spread awareness about the 7 Universal Commandments to others. • Consider giving charity to proper institutions that promote the teaching of the 7 Universal Commandments: https://www.paypal.com/donate/?hosted... • Learn more about the 7 Universal Commandments and study them regularly: https://www.noahideacademy.org/ By Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets Mishneh Torah (Rambam), Sefer Shoftim, Melachim uMilchamot Chapter 8 Law 10 Moses only gave the Torah and mitzvot as an inheritance to Israel, as Deuteronomy 33:4 states: "The Torah... is the inheritance of the congregation of Jacob," and to all those who desire to convert from among the other nations, as Numbers 15:15 states "the convert shall be the same as you." However, someone who does not desire to accept Torah and mitzvot, should not be forced to. By the same regard, Moses was commanded by the Almighty to compel all the inhabitants of the world to accept the commandments given to Noah's descendants. If one does not accept these commands, he will forfeit his Divine given right to Life. A person who formally accepts these commands is called a Noahide citizen. This applies in any place. This acceptance must be made in the presence of three Torah scholars. Law 11 Anyone who accepts upon himself the fulfillment of these seven mitzvot and is precise in their observance is considered one of "the pious among the gentiles" and will merit a share in the world to come. This applies only when he accepts them and fulfills them because the Holy One, blessed be He, commanded them in the Torah and informed us through Moses, our teacher, that Noah's descendants had been commanded to fulfill them previously. However, if he fulfills them out of intellectual conviction, he is not a resident alien, nor of "the pious among the gentiles," nor of their wise men. Next Steps • Join the Noahide Academy of Israel for lectures on the 7 Universal Commandments on Sunday: https://www.noahideacademy.org/ • Spread awareness about the 7 Universal Commandments to others. • Consider giving charity to proper institutions that promote the teaching of the 7 Universal Commandments: https://www.paypal.com/donate/?hosted... • Learn more about the 7 Universal Commandments and study them regularly: https://www.noahideacademy.org/ By Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets Next Steps • Join the Noahide Academy of Israel for lectures on the 7 Universal Commandments on Sunday: https://www.noahideacademy.org/ • Spread awareness about the 7 Universal Commandments to others. • Consider giving charity to proper institutions that promote the teaching of the 7 Universal Commandments: https://www.paypal.com/donate/?hosted... • Learn more about the 7 Universal Commandments and study them regularly: https://www.noahideacademy.org/ By Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

By Rabbi Moshe Perets Rabbi Moshe Perets on Life, Tragedy, and Hope Rabbi Moshe Perets expressed gratitude for support during challenging times in Israel. He addressed the recent tragic events that have affected the country, emphasizing the need for a correct understanding of what constitutes life, which he believes is connected to the eternal source of life. He reaffirmed the Jewish people's commitment to sharing their definition of life with humanity and stated that they will continue their spiritual and physical journey, despite opposing forces. He also condemned the invasion of civilized nations by radical Muslims and called for an end to the worship of death. Exploring Torah's Foundational Principles Rabbi discussed the universal principles of life as outlined in the Torah, specifically the 7 Noahide laws. They contemplated the first portion of the Torah, focusing on the first verse which describes the creation of the heavens and earth by HaShem. The Rabbi explained that despite the obviousness of this creation, it was still deemed important to begin the Torah with this information, as it sets the foundation for the commandments and teachings within the Torah. Jewish Claim to the Land of Israel The Rabbi discussed the Jewish claim to the land of Israel, based on biblical and historical evidence. He refuted the argument that Israel was created by robbing the Palestinians, citing the divine ownership of the earth and the historical connection of the Jewish people to the land through figures like Abraham. The Rabbi also addressed the presence of Arabs in the region, noting that they were integrated as citizens but had previously revolted and committed acts of violence against Jewish families. The discussion underscored the Rabbi's belief in the Jewish people's inherent right to the land. Jewish Mission and Eternal Life The Rabbi discussed the Jewish people's mission and the significance of the Torah. He highlighted how the establishment of the Jewish people in the land of Israel is a symbolic representation of the soul's establishment within the body. He also emphasized that the Jewish people's role is to rectify and bring eternal life to all humanity, and that the success of the Jewish people is inextricably linked to the success of all humanity. He ended by stating that the Jewish people's settlement in Israel is the technical expression of the soul settling the body, which is crucial for achieving eternal life. Rabbi's Views on War and Jewish Claim to Land The Rabbi expressed his views on the ongoing war, condemning lies, killing, and suffering, and called for a new era of infinite creativity. He emphasized the Jewish people's claim to all of the land of Israel and urged world leaders to establish order in their societies and prevent radicalism. The Rabbi encouraged the study of the 7 Universal Commandments and announced plans to continue the study the following Sunday, provided security conditions permit. He also stressed the importance of charity and giving to those in need, and noted that the Noahide Academy of Israel promotes the teaching of these commandments globally. The Rabbi highlighted certain psalms to be recited in times of distress and reminded the congregation of the importance of respecting human life, as prohibited by the Third Commandment. Rabbi Discusses Gaza Conflict and Future Stability The Rabbi expressed deep concerns about ongoing conflicts and the need for stability in the future. They compared the situation to a cancer that needs to be fully eliminated for the patient to survive, referring to Gaza as a cancerous entity that needs to be removed. The Rabbi also emphasized the importance of learning the 7 universal Noahide laws for a peaceful future and expressed hope that people from Gaza would relocate to Egypt or Jordan. They concluded by wishing for good decisions and a win for all, and referred to an upcoming chapter in the human adventure. Next Steps • Join the Noahide Academy of Israel for lectures on the 7 Universal Commandments on Sunday: https://www.noahideacademy.org/ • Spread awareness about the 7 Universal Commandments to others. • Consider giving charity to proper institutions that promote the teaching of the 7 Universal Commandments: https://www.paypal.com/donate/?hosted... • Learn more about the 7 Universal Commandments and study them regularly: https://www.noahideacademy.org/ By Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.

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

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

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

“Noah” [the name Noah in Hebrew] derives from the word “neichah,” meaning “pleasing;” and the repetition of the word “Noah” in the first verse of the Torah portion of Noah [Genesis 6:9] corresponds to two types of “pleasing:” pleasing to God and pleasing to people. This is the idea of teshuvah [repentance]: Beforehand one was in an undesirable state; now, through teshuvah, he has rectified this in the manner of “neichah” - pleasing. The Torah portion of Noah also stresses the idea of the future Messianic redemption. Chassidut explains the connection between Noah’s ark and a sukkah. Sukkah is the idea of peace, as stated: “Spread over us the sukkah of Your peace.” In Noah’s ark, the idea of peace was also present, for although all animals were there together, no animal disturbed or attacked another. This is similar to the peace of the future redemption, when will be fulfilled the promise “A wolf will dwell with a sheep …” and they will not harm or attack. [Isaiah 11:6] This is the difference between Sukkot and Noah’s ark: The revelation of the festival Sukkot also affects the world, as we see that on Sukkot, seventy bullocks were offered [in the Holy Temple] corresponding to the 70 nations of the world [Numbers 29:12-34]. Nevertheless, this was only in regard to the nations, but not to a literal “wolf and sheep.” Moreover, the effect of Sukkot differed between the 1st and 2nd Beit Hamikdash [Holy Temple]. In the first, the effect was open — the nations paid tribute to King Solomon; in the second, it was not revealed, and indeed, the Jews were under the rule of the Gentile nations. The revelations in Noah’s ark, on the other hand, affected even animals, all living together for a year in harmony — “the sheep together with the wolf.” This was similar to the future promise of “a wolf will dwell with a sheep” — and this is the connection between the Torah portion of Noah and the future redemption. Since such a thing, the revelations of the future, once existed in Noah’s ark, it follows that now it is much easier to effect the future revelation. Moreover, the revelation in Noah’s ark was in a time when the world was in such a low state that they received the punishment of the Flood. Certainly then, after Mattan Torah [the giving of the Torah at Mount Sinai] and after the [Divine] service of Jews and Noahides throughout the generations, it is now much easier to bring the future redemption. Just as the greatness of Noah’s ark was the result of one man’s service, Noah - so too the individual service of each Noahide today in fulfilling the 7 Universal Noahide Commandments in all of there details, hastens the future redemption. May it be God’s will that through our deeds we speedily merit the true and complete redemption — through our righteous Mashiach, when the promise “a wolf will dwell with a sheep” will be fulfilled — both literally, and in regard to the nations of the world. Based on a Chassidic Talk by the Rebbe, Rabbi Menachem M. Schneerson, on the 6th day of Cheshvan, 5743 (19’82), Presented by NoahideAcademy.org and Asknoah.org with permission, as translated and published by Sichos in English

In the previous blog Noahides and Sukkot we saw that Sukkot has an important universal meaning in addition to the Jewish one. How can we celebrate Sukkot? On the first night of Sukkot one can recite Psalm 104. My soul, bless the Lord. My G-d, You are very great, You are attired with majesty and beauty.[You] enwrap Yourself with light like a garment; [You] extend the heavens like a curtain. Who roofs His upper chambers with water; Who makes clouds His chariot, which goes on the wings of the wind.He makes winds His messengers, burning fire His ministers.He founded the earth on its foundations that it not falter to eternity.You covered the deep as [with] a garment; the waters stand on the mountains.From Your rebuke they fled; from the sound of Your thunder they hastened away.They ascended mountains, they descended into valleys to this place, which You had founded for them.You set a boundary that they should not cross, that they should not return to cover the earth.He sends the springs into the streams; they go between the mountains.They water every beast of the field; the wild donkeys quench their thirst.Beside them the fowl of the heavens dwell; from between the branches they let out their voices.He waters the mountains from His upper chambers; from the fruit of Your works the earth is sated.He causes grass to sprout for the animals and vegetation for the work of man, to bring forth bread from the earth.And wine, which cheers man's heart, to make the face shine from oil, and bread, which sustains man's heart.The L-rd's trees are sated, the cedars of Lebanon, which He planted.Where birds nest; as for the stork-the high junipers are its home.The lofty mountains for the ibexes; the rocks a shelter for the hyraxes.He made the moon for the appointed seasons; the sun knows its setting.You make darkness and it is night, in which every beast of the forest moves about.The young lions roar for prey and to beg their food from G-d.When the sun rises they gather in and couch in their dens.Man goes out to his work, to his labor until evening.How great are Your works, O L-rd! You have made them all with wisdom; the earth is full of Your possessions! This sea-great and wide; there are creeping things and innumerable beasts, both small and large.There the ships go; You formed this leviathan with which to sport.They all look to You with hope, to give their food in its time.You give them that they may gather; You open Your hand that they may be sated with goodness.You hide Your countenance and they are frightened; You gather in their spirit and they perish and return to their dust.You will send forth Your spirit and they will be created, and You will renew the surface of the ground.The glory of the L-rd will be forever; the Lord will rejoice with His works.He Who looks at the earth and it quakes; He touches the mountains and they emit smoke.I shall sing to the Lord while I am alive; I shall sing praises to my G-d as long as I exist.May my speech be pleasing to Him; I shall rejoice with the L-rd.Sinners will be destroyed from the earth and the wicked will be no more; my soul, bless the L-rd. Hallelujah. When saying the Silent (Amida) prayer one can say the following every day of Sukkot: On the first day, 13 bulls were brought by the Priest into the Holy Temple.* O pure One, may my prayer ascent to You. You, Who are abundant in mercy and forgiveness, wipe away and remove my willful and unintentional transgressions. Forgive me and grant pardon for errors I have committed through insult, injury, and the inflicting of pain unto other. On the second day, 12 bulls were brought by the priest into the Holy Temple. O pure One, may my prayer ascent to You. You, Who are abundant in mercy and forgiveness, wipe away and remove my willful and unintentional transgressions. Forgive me and grant pardon for errors I have committed through insult, injury, and the inflicting of pain unto other. Etc.* Until the 21 of Tishrei (we started on the 1st of Elul), you can recite Psalm 27. Of David. The L-rd is my light and my salvation; whom shall I fear? The L-rd is the stronghold of my life; from whom shall I be frightened? When evildoers draw near to me to devour my flesh, my adversaries and my enemies against me-they stumbled and fell.If a camp encamps against me, my heart shall not fear; if a war should rise up against me, in this I trust.One [thing] I ask of the Lord, that I seek-that I may dwell in the house of the L-rd all the days of my life, to see the pleasantness of the L-rd and to visit His Temple every morning.That He will hide me in His tabernacle on the day of calamity; He will conceal me in the secrecy of His tent; He will lift me up on a rock.And now, my head will be raised over my enemies around me, and I will sacrifice in His tent sacrifices with joyous song; I will sing and chant praise to the L-rd.Hearken, O L-rd, to my voice [which] I call out, and be gracious to me and answer me.On Your behalf, my heart says, "Seek My presence." Your presence, O L-rd, I will seek.Do not hide Your presence from me; do not turn Your servant away with anger. You were my help; do not forsake me and do not abandon me, O G-d of my salvation.For my father and my mother have forsaken me, but the L-rd gathers me in.Instruct me, O L-rd, in Your way, and lead me in the straight path because of those who lie in wait for me.Do not deliver me to the desires of my adversaries, for false witnesses and speakers of evil have risen against me.Had I not believed in seeing the good of the Lord in the land of the living!Hope for the L-rd, be strong and He will give your heart courage, and hope for the L-rd. The 22nd of Tishrei is a special day. It is the day that immediately follows the atonement of Sukkot. It is also the day when we recite the prayer for rain. Although Sukkot is the time for judgement upon water, the custom of the Jewish world is not to recite the prayer for rain until after the day of Sukkot. It is appropriate for Noahides and Jews to pray for rain at the same time so that their prayers may join together in beseeching the Creator. The Prayer for Rain May He command His angel to apportion for us from the segregated rains, to soften the surface of the wasteland when it is as dry as rock. Sooth with its drops those into whom a soul was blown, sustaining and enlivening those who recall the powerful rains. Remember the righteous whom You have blessed like a tree planted by streams of water, whom you have rescued from fire and water. For the their sake, do not withhold water from the earth. Remember the righteous who pour out their hearts before You like water. For the sake of their righteousness, give us abundant water! For You are the L-rd, G-d, Who makes the wind blow and the rain fall. For blessing and not for curs. For life and not for death. In abundance and not in scarcity. It is He who sustain the living in kindness, supports the fallen, heals the sick, and releases the bound. Who is like You, the Master of Great Deeds, and who is comparable to You, the King who brings death and restores life, who makes salvation flourish! Blessed are You, O L-rd, creator and life-giver, Who sustains His creations! Amen* One can have a meal with family and friends, recite Psalms together, read Torah in honour of HaShem. When one, as a Noahide, is invited by a Jew to sit in the Sukkah to benefit from a meal together, it is permitted. (And is recommendable) This is then done because of honoring his Jewish host and the meal itself is not a religious ritual and commandment given to him by G-d. Were he to eat for religious reasons, it would fall under the prohibition against making one's own religion, as G-d did not command it to him (This includes, for example, waving a lulav). However, a Noahide is permitted to sit in a Sukkah if he does so for physical pleasure. For example, to enjoy the shade. After all, then it is not a Jewish commandment he wants to observe, or a holy day he makes for himself, but is for his own pleasure. 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. Sources The Divine Code 4e edition p. 57 Tehillim 104 Copied with permission from The Order A Communal and Individual Noahide Prayerbook by NoahideNations © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

There are Jewish holidays that apply only specifically to Israel and there are Jewish Holidays that also have a universal meaning. In the Mishna, Rosh HaShanah 1:2 we read: "At four times the world is judged: on Passover for grain, on Shavuot for fruit, on Rosh HaShanah they all go before Him like sheep of the flock, as it is written, " He forms their hearts as one, He understands all their deeds." (Psalm 33). On Sukkot, the world is judged for water." Rosh HaShanah is the day of the Judgement of the hearts and deeds of all people. We don’t see Yom Kippur mentioned. The question then arises, what makes Yom Kippur so specifically Jewish that it would not need to be observed by Noahides. After all, doesn’t it have everything to do with repentance? We too want to repent to the Eternal One. Let us first see what Yom Kippur is. When we look at the date we have a clue. Yom Kippur falls on the 10th of Tishrei. This was the day Moses came down from Mount Sinai with the second set of Stone Tablets. Receiving that second set was the sign to the people that the Eternal One had forgiven them...for what?...for sinning with the golden calf. Moses had gone up the mountain to receive the first set of the Stone Tablets. But it took longer than the people expected for Moses to return. And the people became impatient and afraid. They needed a substitute for Moses and so the people of the Egyptian Erev Rav [A mixed crowd (erev rav) that marched with the Jewish people out of Egypt] convinced them that they needed a golden calf, and that instead of Moses leading them, the golden calf would lead them. Many of the people still trusted in externals, in an intermediary. The full awareness that one had to rely on the Eternal One in everything, was not yet there. The making of a golden calf, not fully trusting in the One and Only, is what the Jews then repented for, and that is what was then atoned for on that first Yom Kippur, when G-d forgave them for that sin. And in commemoration of that event, atonement for repented sins (whether intentional, unintentional, or unknown) is given specifically to Jews every year on that day, as we read in Leviticus 16:29-30: "And this shall be a law for you forever: in the seventh month, on the tenth of the month, you shall practice self-denial; and you shall do no work, neither the native nor the convert who dwells among you. For on this day atonement shall be made for you to cleanse you from all your sins; you shall be cleansed before the L-RD." The importance of Yom Kippur for Noahides and the nations is that we can learn and realize from this that we should not make the mistake to trust in anyone or anything other than the Eternal One. For our sins between us and G-d, and repentance for our sins against other people (which includes setting right the wrong that was done, and asking forgiveness) can be done on every day of the year, including Yom Kippur. If the arrival of the day of Yom Kippur gives a Noahide individual some extra inspiration and motivation to repent for any of his sins, including doing the repentance on that day, that’s a good thing. But the forgiveness that will come to him will be the result of his repentance, as on any other day - and not because it is the day of Yom Kippur. Fasting (not even a half fast) is not allowed for Noahide on Yom Kippur. But when a Noahide feels inspired by Yom Kippur to confess his sins and repent, as stated above, that is a good thing. Correcting mistakes, asking forgiveness from the people one has wronged, giving charity, good deeds, prayer etc are good practices to do on this day too. G-d is forgiving and He forgives those who ask Him for forgiveness. “Moreover, if the wicked one repents of all the sins that he committed and keeps all My laws and does what is just and right, he shall live; he shall not die. None of the transgressions he committed shall be remembered against him; because of the righteousness he has practiced, he shall live. Is it my desire that a wicked person shall die?—says the L-rd G-D. It is rather that he shall turn back from his ways and live.” (Ezekiel 18:21-22) He does so on all days, and He brings atonement to the Jews who repent especially on Yom Kippur. On Yom Kippur, the Jews read the book of Jonah, which tells how the Gentile people of Nineveh repented and were forgiven by G-d. On the other hand, note that when the people of Nineveh repented and G-d forgave them, it didn't happen on Yom Kippur. It was during Sukkot that Jonah received the prophecy to go to Nineveh and warn the people. And this brings us to Sukkot, about which you can read more in the blog: "Noahides and Sukkot?" 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 Sefaria Chabad Article: The Golden Calf - Jewish History Chabad Article: Inner Stream The Divine Code by Rabbi Moshe Weiner. My special thanks go to Dr. Michael Schulman for the comprehensive feedback and input. © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further. NoahideAcademy.org's copyright policy.

There are Jewish holidays that also have a universal meaning, and thus are also significant for Noahides. But what is the significance of Sukkot for Noahides? In Mishna Rosh HaShanah 1:2 we read: At four junctures, the world is judged: on Passover for grain, on Shavuot for fruits, on Rosh Hashanah all pass before him like sheep of the flock, as it is written, “He form their hearts as one, he understands all of their deeds.” (Psalms 33). On Sukkot, the world is judged for water. Rabbi Eliezer tells us that on the days of Sukkot the Jewish priest were commanded to offer 70 bulls (corresponding tot the 70 Biblical Gentile nations).These sacrifices provided atonement for the Gentile Nations so that they would be judged favourably on their ration of water for the coming year, so they would not receive too much [think, for example, of the Flood that came upon the world in the time of Noah.] or too little [think of the great drought in Egypt]. There is a difference between the atonement received by the Jews on Yom Kippur, and the atonement received by the Gentile nations through the sacrifice of the 70 bulls. The atonement the Gentile nations received from those sacrifices was automatically. Whereas the forgiveness for Jews on Yom Kippur - and for non-Jews [on a personal level] on all days of the year, including Yom Kippur , happens after people repent.(also read the blog: "Yom Kippur, Repentance, Forgiveness and Noahides.") This will continue during the Messianic era. The nations have to make "a pilgrimage year by year to bow low to the King L-rd of Hosts and to observe the Feast of Booths. Any of the earth’s communities that does not make the pilgrimage to Jerusalem to bow low to the King L-rd of Hosts shall receive no rain". (Zachariah 14:17) The people who go up to Jerusalem go to ask forgiveness for their sins. When they do this sincerely, their sins are forgiven and they receive the blessing of the rain. Sincerely asking forgiveness for sins also means wanting to improve yourself for the future. The Rebbe therefore points out that these 70 bulls were also given so that people would improve themselves in their attributes. This is symbolically represented by the manner of sacrifice of the 70 bulls. Sukkot consists of 7 days (representing our physical world) and on the first day 13 bulls were sacrificed, on the second 12, then 11, 10, 9, 8, 7, making a total of 70. Bad attributes become fewer, so fewer sacrifices are needed to atone for the sins done by the bad attributes. It is important to improve your qualities, and to know G-d in all your ways (Prov. 3:6) so that man will more and more bear the image of G-d. These attributes are also improved by water. Not by rainwater [which is physical] but by flowing water [which is spiritual] - from Jerusalem. After all the most common metaphor for the Torah is water. The verse in Isaiah 55:1. states, “Ho, everyone who thirsts, come for water. The Talmud explains that water is a reference to Torah." And so the water, the Torah will flow from Jerusalem into the whole world. The people who go up to Jerusalem to ask for forgiveness take the water of the Torah with them to their nations. Where they can improve themselves and therefore their environment. Which brings us to one of the most important themes of Sukkot. Unity, which is visualized by the lulav with its 4 different fruits. (Noahides do not have the commandment of using a lulav, but can use it as a visual symbol to form an understanding of this unity for humanity.) We all know that every nation has its own customs, habits, peculiarities. So many differences, the opposite of unity. However, when the people return from Jerusalem and improve their characteristics, which should cause them to rise above the - apparent - divisiveness of the physical world, there will be unity and world peace. Which will lead to: For then I will make the peoples pure of speech, So that they all invoke the L-rd by name And serve Him with one accord. (Zephaniah 3:9) and And the L-rd shall be king over all the earth; in that day there shall be one L-rd with one name. (Zacharia 14:9) Recognizing the importance of Sukkot, the question arises, how can Bnei Noah celebrate Sukkot? Which can be read in the blog: "How to Celebrate Sukkot?" 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. Sources Mishnah, Rosh HaShanah 1:2. Likkutei Sichot: Vayechi Rabbi Elazar in Sukkah 55b Chabad Article: 21 Things the Torah Is Compared To With thanks to Dr. Michael Schulman © 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 The Haftarah for the first day of Sukkot is the prophecy of Zecharya concerning the war of Gog and Magog, which will climax with the final redemption and acknowledgment by the nations that Hashem alone is the King, and that Israel is His people. This realization will be celebrated on Sukkot, for, according to the prophecy, the surviving nations will join the Jewish people every year in celebrating the Sukkot festival. Zecharya’s reference to the sukkah is an allegory. He does not mean that in Messianic times the Noahides will be obligated to eat in the sukkah together with the Jew, and be punished if he does not fulfill the mitzvah. He means that the Noahides will be expected to practice the lesson conveyed by the mitzvot of the festival of Sukkot. They must forsake their striving for selfish gain and replace it with a sense of responsibility and sharing of privileges with all of humanity. Hence, Zecharya’s words, “Lo ya’alu lachog et chag haSukkot” — “They have refused to go up to celebrate the festival of Sukkot” — can be explained to mean that they have refused to elevate themselves spiritually and realize the message that Sukkot teaches humanity. By Rabbi Moshe Perets Rabbi Moshe Perets is the President of the Noahide Academy of Israel, Founder and Executive Director of NoahideAcademy.org, the world’s largest Noahide informational website. He accomplished his Rabbinical Studies at the Chabad Yeshiva and his medical studies at the University of Louvain in Brussels, Belgium. More from Rabbi Moshe Perets © Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further according to the NoahideAcademy.org's copyright policy.