Honoring the Noahides

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Honoring the Noahides

Written by Yosef Ben Shlomo Hakohen Hazon

Honoring the Noahides

According to Jewish tradition, a human being who fulfills the teachings and precepts of the universal moral code of the Torah has achieved a very high spiritual level, and Maimonides writes: "Anyone who accepts upon himself the fulfillment of these Seven Mitzvos (The Seven Precepts of the Children of Noah) and is precise in their observance is considered one of the 'chassidei umos ha'olam' - the righteous among the nations - and will merit a share in the World to Come" ( The Laws of Kings 8:11). Maimonides adds that humanity must also recognize that the Seven Mitzvos were reaffirmed with the giving of the Torah at Mount Sinai.

The Talmud teaches that a Gentile who studies the Torah in order to understand and fulfill this universal path "is like a Kohen Gadol - a High Priest" (Sanhedrin 59a). The noted commentator on the Talmud, known as "the Meiri," explains that the Talmud is calling on us to honor such a person as we would honor a Kohen Gadol. In this spirit, we find the following teaching regarding a Gentile who is diligent in his fulfillment of the laws and principles of the Seven Mitzvos: "Honor him more than you would a Jew who is not involved in the study of Torah" (Sefer Chassidim, 358).

The Meiri, in his commentary cited above, adds that most of the principles of the Torah are contained within the Seven Mitzvos. The Meiri does not elaborate, but if we examine any of the Seven Mitzvos, we can discover basic Torah principles. For example, within the prohibition of idolatry, we can find not only the concept of the Unity of the Creator, but also the related concept of the unity of creation. For the deification of any fragment of creation - whether it be an aspect of nature, a human being, a nation, or humanity itself - can cause human beings to lose their consciousness of the unity and common origin of all creation. Rabbi Abraham Yaffen, a noted teacher of Jewish ethics in the early 20th century, elaborates on this idea in an essay that he wrote about our father, Abraham, and his love for humanity.

It is precisely he (Abraham), who dedicated his life to acts of lovingkindness, who was also the great zealot who dedicated his life to the negation of idolatry in his generation. The reason for this can be understood: Idolatry is based on the assumption that the various forces within the world are separate one from the other; therefore, each human being is also considered to be separate from his neighbor. Thus, our father, Abraham, found no better strategy to remove this mistaken assumption from their hearts than through acts of lovingkindness. Through this, he strengthened the spiritual bond which connects human beings." (Mishel Avos -An anthology of Commentary on Pirkei Avos, p. 144).

Rabbi Yaffen adds that when Abraham would see the people of his generation fighting with each other, and how each would offer sacrifices to his own god in order to try to gain support in his struggle against his neighbor.

Abraham would teach them that, on the contrary, "each should help his neighbor, for one God created them and desires the honor of all of them."

In this spirit, may we continue to give honor to each other.

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