"The two best days of your life are the day you were born and the day you find out why."
"How long is it our duty to study Torah?  Until the day of death."  Rambam
Noahide Prayer
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Noahide Prayer

For Noahides, prayer is considered a mitzvah when performed in response to personal needs or circumstances.

Develop a Torah Personality
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Develop a Torah Personality

Help for perfecting your relationship with HaShem and yourself.

Listen To Noahide Laws & Life Cycle Class
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Listen To Noahide Laws & Life Cycle Class

Listen to the overview from a previous class from the Noahide Torah Study Yeshiva Course.

Seek Torah Wisdom
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Seek Torah Wisdom

Torah wisdom should always flow through you. Learn about Hashem and you will learn about yourself!

Audio Torah Courses
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Audio Torah Courses

Listen, Learn & Love Torah

After The Flood
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After The Flood

Ever wonder what happened when Noah and his family exited the Ark after the Flood?

"To the world you might be one person, but to one person you just might be the world".
"The only thing necessary for evil to exist is for good people to do nothing."

Wisdom From Pirke Avot

Simon the Just…used to say,
“Upon three things the world stands:
On Torah, on (Divine) Service, and on Deeds of Lovingkindness.”
Pirke Avot 1:2

Ben Zoma said,
“Who is wise? The one who learns from all people…
“Who is mighty?  The one who subdues the evil inclination…
“Who is rich? The one who rejoices in his portion….
“Who is honored? The one who honors other human beings….”
Pirke Avot 4:1

The Most Important Part of Studying Torah

The most important element in validating interpretations of the written and oral Torah is the concept of Mesorah. Mesorah is the greatest proof to the authenticity of any concept, practice, or interpretation.

Although the seven Noahide laws have their origins in Adam and Noah, God chose to transmit and preserve them via Moses and the giving of the Torah at Sinai. This placed the Seven Mitzvos within the structure and system of Torah study and learning. Therefore, the seven Noahide laws must be interpreted and understood within the context of the Torah.

This point cannot be stressed enough: Jewish, and therefore Noahide, study and interpretation of the Torah is unique and unlike the study of any other religious texts.

More on the Mesorah

The Truth About the Ger

 

Don't ever be afraid of seeking truth or speaking the truth, as it says in

Proverbs 12:19...

Truthful lips will be established forever, But a lying tongue is only for a moment

Are Noahides Allowed to Pray?

For Noahides, prayer is considered a mitzvah when performed in response to personal needs or circumstances. If one experiences challenges for which he does not pray, his lack of response is tantamount to a denial of God as the sovereign ruler of all things and all events. When one does pray in such circumstances, it demonstrates reliance and belief in the Creator.

When a Noahide prays to give thanks or praise absent a personal need, he still receives reward for such prayer even though it is not of the same nature as prayer prompted by personal needs.

As with all personal prayers, there are no fixed texts for Noahide prayer. Since all Noahide prayer is essentially personal prayer, it is ideally expressed using sincere words from the heart.

For More on Noahide Prayer

Tools For Noahide Torah Study

The journey of Noahide Torah study is endless in depth and has no destination.  You will realize this when your very essence proclaims, "the more I learn, the less I know"!  Before you make this proclamation remember that it is a mitzvot for a Noahide to study the Noahide Laws and apply them in every aspect of their life.  After you make that proclamation you will realize and appreciate why it is a mitzvot for a Noahide to study the Noahide Laws and apply them. The study of Torah is what gives us our awe of the Creator.  The more we study the more awe we gain.

List of Tools Here

 

Do you know why more and more Christian & Messianic believers are turning to God?

 

 

 

Unconditional Love: A Profound Perspective

Excerpt from E-Book
ASPECTS OF AN EFFECTIVE RELATIONSHIP: A BIBLICAL LEARNING EXPERIENCE

Chapter 3
UNCONDITIONAL LOVE: 

A PROFOUND PERSPECTIVE

It's not easy to love an unlovable child. Then again, that child is probably the one who needs love most. 

I heard this comment many years ago, and I am unaware as to its source. Nor am I certain about the exact wording. Needless to say, I have shared it with many parents who, admittedly, often feel a lack of love for their challenging children.

In response to this statement, my observation was nothing other than the human quality at work. Upon hearing the first part of the adage, the response was almost always an exuberant and energetic tone of validation, something along the lines of, "Boy, can I vouch for that! And then a qualifying comment would usually follow: "How can you love a child whose behavior is abhorrent, who's almost always non-compliant and who openly rebels against the family's values and religious life?" Then, in response to the final part of the phrase, the facial expression usually would imply an almost certain look of shame and guilt while the voice would shift to a tone of resignation and a resounding "Yes, I know."

Loving one's child is a topic that is clearly expressed in the Book of Genesis, in the segment, Toldot: "Vaye-ehav Yitzchok et Esov ki tzayid b'fiv v'Rivkah ohevet et Yaakov – And Isaac loved Esau for he was also a hunter with his mouth, but Rebecca loved Jacob) (25:28)."

Rabbi Samson Raphael Hirsch (19th century leading German Rabbi), in his commentary on the Torah, discusses parental love with regard to this verse. He teaches us that both parents should be on the same page insofar as educating their children and having the same feelings of love for all of them, including a child who is "not good". In fact, Rabbi Hirsch adds that such a child requires even more love than one who is
physically weak or ill.

Rabbi Hirsch mentions that Isaac's sympathies toward Esau and Rebecca's expressed love toward Jacob can easily be explained by the attraction of opposites. He continues to say that although these sympathies are explainable, nevertheless, parents should not allow such hidden feelings to influence them in making any difference in their love toward their children.

Based on Rabbi Hirsch's commentary, the words of the text appear to imply parental favoritism. That being the case, why would the Torah present to us such a stumbling block? Then again, there is a different way to explain these words with a perspective that
does not necessarily reflect parental favoritism. And for that, we must first define the term "love" with all of its ramifications.

Love – or better yet – unconditional love can be defined as follows: I love my child without any conditions attached. I love my child because s/he was given to me by G-d and therefore is worthy of my love. And as a responsible parent, I will do whatever I must and what I am able to do within my capacity, abilities, capabilities and talents in order to promote my child's physical, emotional and spiritual healthy and productive development.

Now that unconditional love has been defined, we can explain Rebecca's "love" of Jacob and Isaac's "love" of Esau in a positive way that does not negate the love each parent might have toward the other child. The focus of this perspective, then, is about the attraction each has to that particular child and for a very specific reason.

This appeal can be explained in the following way: "What is it about me, Rebecca, that is special, that makes me different from Isaac? What quality, talent or ability do I possess which is unique to me, which only I can impart to this child that will help him achieve success in his future?" And the same question can be applied when examining Isaac's relationship to Esau.

So what are those unique qualities that characterized and highlighted each of these parents? Jacob was an ish tam yoshev ohalim -- a complete man who dwelled in the tents. This means he excelled in his Torah learning and was spiritually connected to Hashem. However, he lacked street smarts. And because Jacob was so totally engrossed in and with spirituality, Rebecca understood he would not know how to deal with the likes of Esau or Laban, which meant he would require specific skills in order to cope with his future.

Who best could teach him these skills if none other than his mother? Rebecca, a woman who was reared in a household where deception was the order of the day, had proficiency in that area. And the proof was in her chicanery. After all, it was Rebecca who suggested to Jacob how he could acquire his father's blessing. Isaac, on the other hand, had little or nothing to offer Jacob on that particular subject. 

What about Esau? Obviously, he didn't require his mother's unique education and support. Esau was a wild man of the woods, and he was an expert in deception. Who knows; perhaps he held an illustrious position as professor in the local academy where he taught courses on, "Everything you Wanted to Know About Deception and Thievery," levels 1- 10. However, Esau was sorely lacking in the area of spirituality. That was right up Isaac's alley. Not only was the subject matter a specialty of Isaac's (being a near sacrifice certainly earned him a high level of spirituality), but Isaac also had an excellent role model to emulate.

The setting for his methodology was Abraham and Sara's home, considered to be a miniature Holy Temple, one that comprised high levels of lovingkindness and compassion toward everyone. It was a household where the traits of patience and persistence were consistently employed, especially toward the wayward child, Ishmael. These attributes were the foundation of Isaac's upbringing, and they were unique to him.

As this perspective demonstrates, Rebecca and Isaac each had a special quality that helped meet the need of each child, respectively. And it was this uniqueness that was reflected in their (respective) unconditional love. With this point of view in mind, I offer you the following thoughts to
contemplate. Ask yourself these two self-reflective questions: 

  1. What quality, talent, knowledge or experience do I possess that is special, unique and perhaps different than that which my spouse possesses – which only I can offer to a particular child who might require that specific support – as a way to help him/her achieve potential success in his/her future?
  2. What unique needs does my child require for his/her future potential success that – in order to meet those needs – "I" must acquire knowledge, improve upon or enhance in "myself?"

As you uncover these unique qualities in yourself, you may discover you possess
a depth of unconditional love that perhaps you never knew existed before.

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