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Ancient Torah News is a blog for Noahides that will bring you the ancient wisdom of the Torah of Shem, teachings about the Noahide Shabbat, and thoughts on the deeply ambigious term "ger."

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Noah's "Brit" [Covenant]

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Genesis 9:11-13 "And I will confirm My covenant with you: Never again shall all flesh be cut off by the waters of the flood, and never again shall there be a flood to destroy the earth." And God said "This is the sign of the covenant that I give between Me and you, and every living being that is with you, to generations forever. I have set my rainbow in the cloud, and it shall be a sign of the covenant between Me and the earth."


Noah received a covenant from God, as the verse states. A question can be posed however, as an investigation as to the essential nature of the covenant, or "brit."

The following Zohar - texts offer a deeper look into the brit of Noah, and the ramifications that it had on Noah and his generation then, and its continued influence even until today and beyond, lasting in a fashion that will allow Mankind to witness the Messianic Redemption that Noah started [with his brit].

The first Zohar to look at is from aח''ג 15: 

The Zohar says that one of the areas of lack to Noah, despite his righteousness was that he did not pray for the world mercifully despite Hashem's warnings of destruction. For this Hashem established his own covenant to guard the world in a way that would express His Kingdom on Earth forever [ostensibly Shem would inherit this Kingdom, and the Torah behind it Noah inherited]; note the covenant was from Hashem thus it was his, albeit in the detrimental merit of Noah.

The other Zohar 71a ח''א:

The covenant of God is spoken of in past tense, implying that this is a revisitation of a pre-existing brit. The original concept [that Hashem reiterated after Noah's heroism, thus reinforced] was the hallmark of creation, "The Foundation Stone" upon which everything was created from. Today the Foundation Stone [אבן שתיה - Even Sheteyah] is located on the Temple Mount, Zion. Along the lines with the previous Zohar, this is in alignment with the Kingdom, and makes a consistent theme with Shem, as he was Malki Tzedek on location of the Temple Mount in specific.

The Zohar learns these insights by use of the words "My brit" & "this" [בריתי - זאת] ; on a deeper level these two terms represent the two kabbalistic levels in union that bring a Divine Redeeming Light into the World; Noah accomplished this and thus the brit was given to him as recognition of his achievement.

On a side note, as I was researching this topic, in one of the Zohar locations, the very next topic was that of Ger Tzedek. 

The Zohar definition of Ger Tzedek works for both the Noahide and the Convert as is custom in Jewish thought. The Noahide is "Tzedek" for having a portion in Hashem's Kingdom, and his choice is to allow a relationship to develop between himself and Hashem, and his seed [derived from his circumcision, as this is an option for the Ger Tzedek] and Hashem [which can last three generations].

The Ger Tzedek Convert focuses on the "Tzedek" component as well, but from his perspective it means righteousness, and he foregoes his right of a three generation relationship with Hashem. He is converting on terms of righteousness. The obvious challenges are also in his seed. He has taken the liberty to draw forth a Jewish soul [which is his right] however the seed will be determined by his righteousness, which can obviously have a tremendously volatile scale. For the convert he must then be ready for the yolk of heaven in a sense like Ruth who bore to the world David.

The Ger Tzedek Noahide takes a more conservative approach, and chooses to aide the Jewish Nation and Noahide nation in a uniquely righteous way. 

Both are Ger Tzedek; one is Jewish and one is Noahide.  The difference between them is a matter of perspective. And in cases where two people see the same concept in two distinctly different ways, we must say that they are of "one mazal."

As the Torah states: "both are the words of the Living God"

Rabbi David Katz

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Rabbi David Katz is a Rabbi from Tzfat, Israel. Rabbi Katz grew up in Dayton, Ohio, where he excelled in wrestling, tae kwon do, and chess, before going on to University, where he would ultimately find his roots in Judaism and as a Torah Scholar.

In 2000, Rabbi Katz began his formal Torah education in Cleveland, Ohio, where after 2 short years, and a Birthright trip to Israel, landed him in Yeshiva full time to pursue his dream of being a Rabbi. Rabbi Katz received his Ordination/Smicha from the notable, "Av Beis Din B'Daatz Yerushalayim, HaRav HaGaon Zalman Nechemia Goldberg Shlita", in Hilchos/Laws of Shabbos/Shabbat.

Rabbi Katz has drawn upon his many experiences from growing up far from Judaism, to offer a unique perspective quite applicable to Bnei Noach. Rabbi Katz's Torah knowledge delves extensively into the Torah and Teachings of Noah and Shem, as mandated by the natural course of Torah study. Rabbi Katz then noticed that the best platform to give over this knowledge, due to lack of awareness in the field, would be the Noahide Nations.

Rabbi Katz lectures in several fields of Torah Wisdom, aside from Noahide Torah, namely: Talmud, Halacha, Tanach, and Kabalah. Rabbi Katz also specializes in Reading/Giving Hebrew Names to Jews and Noahides, through the techniques of ancient tradition that Rabbi Katz has made himself an expert in.

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