When God created man on the 6th day He wanted mankind to live in peace and harmony, through His Mercy. He gave Adam 6 instructions in order to live this way. After the flood He gave Noah a 7th. These are the Noahide Commandments.
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For Noahides, prayer is considered a mitzvah when performed in response to personal needs or circumstances.
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Develop a Torah Personality
Help for perfecting your relationship with HaShem and yourself.
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Listen To Noahide Yeshiva Class
Listen to the overview from a previous class from the Noahide Torah Study Yeshiva Course.
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Get More Torah Wisdom
Torah wisdom should always flow through you. Learn about Hashem and you will learn about yourself!
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Ask a Posek (Judge)
When it comes to learning the Noahide halacha why go to a Rabbi who only has a smicha? Why not ask a Posek who is an expert in halacha.
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After The Flood
Ever wonder what happened when Noah and his family exited the Ark after the Flood?
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.
The Truth About the Ger
Don't ever be afraid of seeking truth or speaking the truth, as it says in
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.
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.
Lesson 01 - Preface & Overview - Introduction to Noahide Laws
- Category: Noahide Laws Self Study Course Lessons
- Written by Ray
- Hits: 95
The Noahide Laws
Preface & Overview
For the Jewish people, the twentieth century was the century of the unforeseeable and the unpredictable. The holocaust, the establishment of a Jewish state, the massive Torah-educational system – these are all things that no one could have predicted even 80 years ago. Among these many surprises is the resurgent interest in the seven Noahide laws.
It is peculiar, though certainly apropos, that the impetus for this interest has come not from within the Jewish world, but from without. Since at least the 4th century CE, the identity of Noahide had languished, relegated an arcane, obscure corner of Torah thought. Eventually, Noahism was no longer viewed as an independent religious identity, but as a fence [geder], an academic category or classification, in Torah law. Its renewal as an autonomous belief system began in the late 19th century, emerging from the correspondence between Aime Palliere and Rabbi Eliyahu Benamozegh.
However, their vision of Noahism is somewhat troubling. R’ Benamozegh’s theology, unconventional and Universalist, saw in Noahism a theological bridge, a tool, to be used to unite and explain his egalitarian vision. Their Noahism was not, therefore, explored via its retroactive position in Torah tradition and thought, but prospectively as part of a proposed theological approach. The subtle use of Noahism in advancement of proposed ideologies became a lamentable trend in the latter half of the twentieth century.
A number of institutes and individuals, holding beliefs atypical of mainstream Torah thought, have found in Noahism material that can be used to advance their ideas and build a base of support among non-Jews. In many cases, this is because these parties have been unable to find popular Jewish support for their agendas. The net effect is that many of those purporting to teach the Noahide laws are actually presenting a skewed vision that fails to examine Noahism independently.
The problem was compounded by the fact that most of the mainstream Torah-observant world remained wholly unaware of contemporary Noahism. This lack of awareness has allowed many of these groups, some of whose teachings are outright heterodoxy, to gain footing as “legitimate” authorities on Noahism.
In the early 21st century, however, this trend has started to reverse. As the mainstream Torah-observant world has become more aware of the resurgent non-Jewish interest in Noahism, it has also become aware of the problematic and often misleading presentation of Noahism by these aforementioned entities.
The response of the Torah-observant mainstream has been to produce a number of studies on Noahism examining it as an independent, autonomous identity in the Torah tradition.
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