Explanation of Being a Noahide

The doctrine of the Seven Noahide Commandments, brings the Jewish idea of unity, to the world. In fact, the very idea of unity in religion, originated with Judaism. Whoever has this concept, other than the Jews, got it from the Jews.

And when we speak of unity, we mean, both the unity of G-d, and the unity of mankind. The unity of G-d means, monotheism; and the unity of mankind means, a world in which all people unite, and come to G-d, in peace and harmony.

All the religions of the world, other than Judaism, approach the idea of unity with the precept, "Believe as we believe, and the world will be one."

This approach has never worked. Judaism approaches unity from an entirely different perspective. It teaches, that there are two paths, not just one.

The Noahide laws define the path, that G-d gave to the non‑Jewish peoples of the world.
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The Seven Noahide Commandments, comprise the most ancient of all religious doctrines; for they were given to Adam, the First Man, on the day of his creation. Wondrously, in our times, the Seven Noahide Commandments remain the newest and most uncharted, of all religious doctrines.

But now, in these latter days when the footsteps of the Messiah can be heard, by all who will listen closely, the Seven Noahide Com­mandments, finally need to be studied and observed, by all the people of all the nations.
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The word commandment is a translation of the Hebrew word Mitzvah, which also means "connection." By observing G-d's commandments, a person becomes connected with G-d; and thereby elicits a G-dly light, which shines onto his or her soul.

This G-dly light is eternal; and through it, the soul earns eternal reward. By observing the Seven Noahide Commandments, a Gentile fulfills the purpose of his creation, and receives a share of the World to Come.

The basis for ob­serving the Seven Noahide Commandments, is the acceptance, that mankind's way to G-d, is through the Torah.
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Seen as the Children of Noah, or Noahides, the non‑Jewish nations of the world, have a unique and specific spiritual role in the world, one that is exceedingly exalted.

The Children of Noah, are co‑religionists of the Children of Israel. Together, they are peaceful partners, striving to perfect the world, and thereby give G-d satis­faction.

By becoming a Noahide, one becomes a member of a people, whose people-hood (not just his religion) is synonymous, with its relationship to G-d.

The Rebbe's Message / Spanish (Espanol)

Un Código Moral, Para Unir a Toda la Humanidad
De un discurso de 1990 del Rebe de Lubavitch, Rabí Menajem Mendel Schneerson.

Nos encontramos actualmente en un momento decisivo de la historia...
Somos partícipes y a la vez testigos de un nuevo clima emergente. En los últimos años apenas, los cambios radicales han barrido al mundo, mientras regímenes represivos cedían paso a una atmósfera de creciente conciencia moral.

Estas transformaciones son las que convierten a nuestro tiempo en uno oportuno para reflexionar acerca de las dinámicas de estos cambios y
derivar así el estímulo e instrucción de cómo lograr mayores y más plenos efectos en estas áreas.

Al explicar el cometido de la Creación, nuestros sabios manifiestan que Di-s, la Esencia de todo bien, creó el mundo como resultado de Su deseo de hacer bien. Tal como lo expresa el Salmo 145: “Di-s es bueno hacia todo, y Sus misericordias están sobre todas Sus obras”.

Pues así como la naturaleza del bien es hacer bien para con los demás, la Crea ción del universo fue una manifestación Divina de Bondad. De esta manera, el universo y toda forma viviente son objetos y beneficiarios de la bondad Divina.

Todo lo que sucede en el mundo, inclusive aquellas cosas que en apariencia son perjudicialescomo por ejemplo los desastres naturales-, deben tener, en última instancia, un carácter de bien.

Análogamente, la tendencia al mal dentro del ser humano, cuya alma en realidad desea hacer el bien, no es más que un “mecanismo” de diseño Divino para permitir el Libre Albedrío.

Pues si Di-s hubiera creado un mundo que fuera total y exclusivamente bueno – sin necesidad de esfuerzo por parte de la humanidad para conseguirlo- el logro del bien tendría poco o ningún valor.

A la luz de lo mencionado, es importante percatarse de que en la lucha del individuo con el mal – tanto en el “gran mundo” como en el mundo interior de cada hombre – el método de “ataque” no debe ser de confrontación, sino uno que recalca el bien intríseco en cada ser humano y en el mundo, y al hacer aflorar lo positivo a la superficie, el mal es superado por el bien hasta que eventualmente desaparece por completo.
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Aunque Di-s creó al mundo concediendo a sus habitantes, la libertad de elección entre el bien y el mal, Él nos ha dado las herramientas y las instrucciones necesarias para estimularnos a elegir el bien: un Divino código moral, que data de épocas anteriores a cualquier código humano, el único que tiene una aplicación atemporal y universal para el logro de una socie dad buena y moral.

Este código Divino, que es conocido como “Las siete leyes de Noé”, o Código Noájico, establece una definición objetiva de “bien”, una que se aplica a todos los pueblos.

Pues como la historia reciente lo ha evidenciado, un sistema moral que se sostiene sobre las bases de ideas humanas de bien, es relativo, subjetivo y esencialmente poco persuasivo.

Tanto educadores como agents legales han podido comprobar que ni la intimidación ni la amenaza de un castigo pueden
desarrollar en el hombre un sentimiento profundo de responsabilidad moral.

Este solo puede generarse a través del conocimiento, de la educación de que hay “un Ojo que todo lo vé y un Oído que escucha”, frente a los cuales todos los hombres deben rendir cuenta de sus actos.

Este código fue entregado a Noé y sus hijos luego del Diluvio, para garantizar que la humanidad no habría de degenerarse nuevamente como la civilización prediluviana que provocó su propia destrucción.

Estas leyes, que ordenan el establecimiento de cortes de justicia y prohiben idolatría, blasfemar, homicidio, incesto, robar, y comer partes de un animal vivo (crueldad a los animales) son el cimiento de toda moralidad. Y se extienden, por medio de leyes derivadas de estas, hacia todos los aspectos de comportamiento moral.

Una de las tareas es educar y estimular la observancia de estas Siete Leyes entre los pueblos. La tolerancia religiosa contemporánea, y las aspiraciones de libertad mayores por parte de las naciones, nos conceden una oportunidad única para perfeccionar la difusión másiva de estas leyes.

Pues es por medio de la adherencia a estas leyes, que son por sí mismas expresión de la bondad Divina, que toda la humanidad puede unirse y mancomunarse en una responsabilidad
común con su Creador.

Esta unidad promueve la paz y la armonía entre todos los pueblos, logrando de esa manera el objetivo supremo del bien. Como dijera el salmista: “Cuán bueno y placentero cuando los hermanos moran juntos en unidad!”
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El gran guía espiritual, Rabino Menachem M. Schneerson, urgió que se informara a todas las personas acerca de las 7 Leyes de Noé.

Estas leyes, que delinean las responsabilidades éticas de la humanidad, son la guía verdadera para que el mundo alcance su naturaleza ideal. La Torá nos enseña que esto se lograra con la llegada del Maschiach (el Mesías o el Ungido), quien será un gran maestro y guía del pueblo Judío, descendiente de Rey David.

Él enseñará moralidad a toda la humanidad y establecerá la paz en todo el mundo. En ese entonces no habrá hambre, guerra, envidia, o conflicto. La gente ayudará a su prójimo, y florecerá el espíritu de hermandad.

En esta era Mesiánica, todos reconocerán la unidad de Di-s, y “el mundo estará lleno con el conocimiento acerca de Di-s como las aguas cubren el lecho del océano”. (Isaías 11:9)

Message from the Rebbe

We find ourselves now at a turning point in history. Changes have swept the world as dissolving repressive regimes have given way to a climate of increased moral consciousness.

It is thus an appropriate time to reflect upon the dynamics of these changes and thereby draw encouragement and guidance to effect them fully.

In explaining the purpose of Creation, our sages say that G-d, the Essence of all good, created the world as a result of His desire to do good. As it says in Psalms 145, "The L-rd is good to all, and His mercies are over all his works."

For as it is the nature of good to do good unto others, the creation of the universe was a Divine expression of goodness. In this way, the universe and all life are recipients and objects of Divine goodness.

Hence, everything that occurs in the world, even the apparent bad, such as natural disasters; must ultimately have redeeming good.

Similarly, the negative inclination within human beings, who essentially desire to do good, is but a "mechanism" by G-d's design, to establish free choice. For had G-d created a world that is totally and exclusively good, without any efforts on the part of mankind to achieve it, there would be no or little appreciation of goodness.

In light of this, it is important to realize that in the individual's struggle with evil, within the world at large or within one's self, the approach should not be one of confrontation.

Rather, by emphasizing that which is good in people and in the world, and by bringing the positive to the fore, the evil is superseded by the good, until it eventually disappears.
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Although G-d created the world giving people free-choice, He nevertheless has given us the tools, and the guidance we need, to encourage us to choose the good: a Divine moral code, one that predates all human codes, and the only one that has timeless and universal application for a good, moral civilization.

This Divine code, known as the “Seven Laws of Noah”, establishes an objective definition of "good" - one that applies to all people.
For as recent history has proven, a morality that is based on human ideas of good, is relative, subjective and essentially not persuasive.

Furthermore, as is abundantly clear to educators and law-enforcement agents, neither intimidation nor threat of punishment, can foster a deep sense of moral obligation.

This can only come from the knowledge - through education, that there is an "Eye that sees and an Ear that hears" to Whom we are all accountable.
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The Noahide Code of seven basic Divine laws, was given to Noah and his children after the deluge. These laws would assure Noah and his children, the forebears of the new human race, that humanity would not degenerate into a jungle again.

The laws, which command the establishment of courts of justice and prohibit idolatry, blasphemy, homicide, incest, robbery, and eating the limb of a live animal (cruelty to animals), are the foundation of all morality. And they extend, by laws derived from these, into all aspects of moral behavior.

A particular task [is] to educate and to encourage the observance of the Seven Laws among all people. The religious tolerance of today, and the trend towards greater freedom, gives us the unique opportunity, to enhance widespread observance of these laws.
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For it is by adherence to these laws, which are in and of themselves an expression of Divine goodness, that all humankind is united and bound, by a common moral responsibility, to our Creator.

This unity, promotes peace and harmony among all people, thereby achieving the ultimate good.

As the Psalmist said: "How good and how pleasant it is, for brothers to dwell together, in unity."

Moshiach’s Unity

G-d made the purpose of Jews being on this earth, to teach the nations, that everyone is important.

Can anyone think of a greater humbling job, than a nation whose whole existence is dedicated, to teaching the other nations, that G-d loves and needs them?

Judaism does not look for converts, because it is a fallacy to believe, that one need be a Jew, in order to enjoy closeness to G-d, or lead a fulfilled life.

The way G-d created each and every one of us, is the way in which He wanted us to serve Him. For a one to believe, that he must be Jewish in order to go to heaven, is not only erroneous, but it can be extremely dam­aging.

By becoming a Jew, one might neglect to make the contributions to society, in the way in which he was created to do! The world needs him the way he is, which is why G-d created him that way.

What G-d does expect, however, is that one develop ones inner abilities for what he is needed for, within the divine scheme of things, to ones greatest potential.
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To our great misfortune, we live in an age, which not only does not appreciate differences, but actively seeks to obliterate them.

On the contrary, equality in today's society seems to mean, that there must be an indistinguishable, homogenous mass, where all things are equal by virtue of their being similar.

The failure of true multiculturalism is that, modern society does not like differences.

In Judaism, the word holy actually means "distinct" or "removed." Some­thing is holy, by virtue of it being dissimilar to something else. Thus, a human being becomes holy, when he acts differently than animals.

Instead of eating whenever, however, and what­ever he likes; a Jew eats kosher food, and not by sticking his head into a bowl.

When a person does eat without human etiquette, we say that he behaves like an animal. Human beings are holy, by virtue of their being different.

Similarly, G-d is holy, because He is not like man. He has no body, limitations, or other corporal description. Shabbat is holy, because it is different than the other days of the week. To treat it like any other day of the week, is to deny its holiness.

Judaism teaches man, to be sensitive and appreciative of differ­ences.
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But in modern society, man is increasingly obliterating all differences.
If one can encourage a world-view, that acknowledges every nation's, (indeed every person's), ability to benefit from diversity and multiformity, that cannot happen.

It is only arrogance, that allows one to believe, that one is sufficient on ones own.
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The belief, that from everything in this world, something positive can be extracted, even those things that appear nega­tive at first; has always been a cornerstone of Judaism.

The world cannot be run, by human whim. It needs an ultimate plan, and a regulator, who can determine whether it is progressing or regressing. This is the role of the Torah, the divine law, which puts each of one's contributions, into per­spective.

The same Torah teaches, that the failure of the non-Jew to keep his commandments, is equally as detrimental, as the failure of the Jew to keep his. Both are indispensable. Through the contribu­tions of both, the world maintains a healthy balance, and true equanimity.
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This idea of dual roles in creation, is exclusive to Judaism.

We deny the world the perfection, it could attain through diversity: if the entire world had been only Jews or Gentiles, or if all people looked the same, or had only the same ideas. If one uses someone else, as a role model, of what he should be, in place of learning from each other's virtue.
This is the beginning of a Messianic world, a world in which contention, jealousy, and war, can never play a part for each nation. Each individual will see G-d's wisdom in creation; and by extension, the perfection that exists, in every aspect of the whole of creation and people.

A Messianic world is one, where all the people of the earth, while retaining their intrinsic identities, come together to create a better world.

This is radically different from the homogeny usually found, within the doctrines of secularist utopian states.

Unity means that, people who are essentially different, come together; and through respecting one another prove, that they are essentially one.

The Messianic era will occur, when G-d’s deeper power and essence, is revealed, in the great diversity in creation; and then there will be, the permanent revelation of that unity.

Blessings in Your Life

This picture, is of The Lubavitcher Rebbe, Menachem M. Schneerson.

Thousands of people, Jews and non-Jews, have benefited from his blessing and seen miracles in their lives. Now anyone can have this opportunity, by following these instructions:
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If not Jewish:

I. Accept upon yourself to follow: the Seven Mitzvahs of the descendants of Noah:
1. No idolatry, Believe in G-d.
2. No blasphemy, honor G-d.
3. Do not murder.
4. Do not commit adultery or incest.
5. Do not steal.
6. Do not eat meat taken from a live animal.
7. Establish courts of justice.

Accept these not because they make sense, but because they are commanded by G-d, through the Torah given to Moses at Mount Sinai, and given to the Jewish people.

II. Then give Charity.

III. Write down on a piece of paper, that in the merit of accepting the Seven Mitzvahs of the descendants of Noah, and the giving of charity I ______ (your first name and middle name) the son\daughter of _________ (your fathers first name and middle name) ask for the following blessings:___________________

Then sign the paper.
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If Jewish:

I. Choose a Mitzvah that you will do.
(Suggestion: for men: Tefillan. For women: light Shabbos candles)

II. Then give Charity.

III. Write down on a piece of paper, that in the merit of accepting to do a Mitzvah and the giving of charity I ______ (your first name and middle name, Hebrew if known) the son\daughter of _________ (your mothers first name and middle name, Hebrew if known) ask for the following blessings: __________________________

Then sign the paper.
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