Seven Laws of Noah
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The Seven Laws of Noah (Hebrew: שבע מצוות בני נח, Sheva mitzvot B'nei Noach), often referred to as the Noahide Laws, are a set of seven moral imperatives which, according to the Talmud, were given by God to Noah as a binding set of laws for all mankind.[1] According to Judaism any non-Jew who lives according to these laws is regarded as a Righteous Gentile and is assured of a place in the world to come (Olam Haba), the Jewish concept of heaven.[2] Adherents are often called "B'nei Noah" (Children of Noah) or "Noahides" and may often network in Jewish synagogues.
The Noahide Laws were predated by six laws given to Adam in the Garden of Eden.[3] Later at the Revelation at Sinai the Seven Laws of Noah were regiven to humanity and embedded in the 613 Laws given to the Children of Israel along with the Ten Commandments, which are part of, and not separate from, the 613 mitzvot. These laws are mentioned in the Torah. According to Judaism, the 613 mitzvot or "commandments" given in the written Torah, as well as their reasonings in the oral Torah, were only issued to the Jews and are therefore only binding upon them, having inherited the obligation from their ancestors. At the same time, at Mount Sinai, the Children of Israel were given the obligation to teach other nations the embedded laws. It is actually forbidden by the Talmud for non-Jews on whom the Noahide Laws are still binding, to elevate their observance to the Torah's mitzvot as the Jews do.[4]
While some Jewish organizations, such as Chabad have worked to promote the acceptance of Noahide laws, there are no figures for how many actually do. Noahides exist predominantly in the United States, South America and Europe.[citation needed]
Contents |
[edit] The Seven Laws
The seven laws listed by the Talmud are[5]
- Prohibition of Idolatry: You shall not have any idols before God.
- Prohibition of Murder: You shall not murder.
- Prohibition of Theft: You shall not steal.
- Prohibition of Sexual Promiscuity: You shall not commit adultery.
- Prohibition of Blasphemy: You shall not blaspheme God's name.
- Prohibition of Cruelty to Animals: Do not eat flesh taken from an animal while it is still alive.
- Requirement to have just Laws: You shall set up an effective judiciary to fairly judge observance of the preceding six laws.
[edit] Background
According to Judaism, as expressed in the Talmud, the Noahide Laws apply to all humanity through mankind's descent from one paternal ancestor who in Hebrew tradition is called Noah (the head of the only family to survive during The Flood). In Judaism, בני נח B'nei Noah (Hebrew, "Descendants of Noah", "Children of Noah") refers to all of mankind.[citation needed]
The Talmud also states: "Righteous people of all nations have a share in the world to come" (Sanhedrin 105a). Any non-Jew who lives according to these laws is regarded as one of "the righteous among the gentiles". Maimonides writes that this refers to those who have acquired knowledge of God and act in accordance with the Noahide laws out of obedience to Him. According to what scholars consider to be the most accurate texts of the Mishneh Torah, Maimonides continues on to say that anyone who upholds the Noahide laws only because they appear logical is not one of the "righteous among the nations," but rather he is one of the wise among them. The more prolific versions of the Mishneh Torah say of such a person: "..nor is he one of the wise among them."
According to the Biblical narrative, the Deluge covered the whole world killing every surface-dwelling creature except Noah, his family and the creatures of Noah's Ark. After the flood, God sealed a covenant with Noah with the following admonitions (Genesis 9):
- Food: "However, flesh with its life-blood [in it] you shall not eat." (9:4)
- Murder: "Furthermore, I will demand your blood, for [the taking of] your lives, I shall demand it [even] from any wild animal. From man too, I will demand of each person's brother the blood of man. He who spills the blood of man, by man his blood shall be spilt; for in the image of God He made man." (9:5-6)
The Talmud (tractate Sanhedrin 56a/b, quoting Tosefta Sanhedrin 9:4) states that the instruction to not eat "flesh with the life" was given to Noah, and that Adam and Eve had already received six other commandments. Adam and Eve were not enjoined from eating from a living animal since they were forbidden to eat any animal.[6] The remaining six are exegetically derived from a seemingly superfluous sentence in Gen 2:16[citation needed].
One rabbinic opinion holds that not only are non-Jews not obligated to adhere to all the laws of the Torah, but they are actually forbidden to observe them.[7] Rabbinic Judaism and its modern-day descendants discourage proselytization. The Noahide Laws are regarded as the way through which non-Jews can have a direct and meaningful relationship with God or at least comply with the minimal requisites of civilization and of divine law.[citation needed]
A non-Jew who keeps the Noahide Law in all its details is said to attain the same spiritual and moral level as Israel's own Kohen Gadol (high priest).[8] Maimonides states in his work Mishneh Torah[9] that a non-Jew who is precise in the observance of these Seven Noahide commandments is considered to be a Righteous Gentile and has earned a place in the world to come. This follows a similar statement in the Talmud.[10] However, according to Maimonides, a gentile is considered righteous only if a person follows the Noahide laws specifically because he or she considers them to be of divine origin (through the Torah) and not if they are merely considered to be intellectually compelling or good rules for living.[11]
Noahide law differs radically from the Roman law for gentiles (Jus Gentium), if only because the latter was an enforceable judicial policy. Rabbinic Judaism has never adjudicated any cases under Noahide law (per Novak, 1983:28ff.), although scholars disagree about whether the Noahide law is a functional part of Halakha ("Jewish law") (cf. Bleich).
In recent years, the term "Noahide" has come to refer to non-Jews who strive to live in accord with the seven Noahide Laws; the terms "observant Noahide" or "Torah-centered Noahides" would be more precise but are infrequently used. The rainbow, referring to the Noahide or First Covenant (Genesis 9), is the symbol of many organized Noahide groups, following Genesis 9:12-17. A non-Jewish person of any ethnicity or religion is referred to as a bat ("daughter") or ben ("son") of Noah, but most organizations that call themselves בני נח (b'nei noach) are composed of gentiles who are keeping the Noahide Laws.[citation needed]
[edit] Subdividing the Seven Laws
Various rabbinic sources have different positions on the way the seven laws are to be subdivided in categories. Maimonides[12] lists one additional Noahide commandment forbidding the coupling of different kinds of animals and the mixing of trees. Rabbi David ben Solomon ibn Abi Zimra (Radbaz), a contemporary commentator on Maimonides, expressed surprise that he left out castration and sorcery which were listed in the Talmud[13].
The tenth century Rabbi Saadia Gaon added tithes and levirate marriage. The eleventh century Rav Nissim Gaon included "listening to God's Voice", "knowing God" and "serving God" besides going on to say that all religious acts which can be understood through human reasoning are obligatory upon Jew and Gentile alike. The fourteenth century Rabbi Nissim ben Reuben Gerondi added the commandment of charity.
The sixteenth century work Asarah Maamarot by Rabbi Menahem Azariah of Fano (Rema mi-Fano) enumerates thirty commandments, listing the latter twenty-three as extensions of the original seven. Another commentator, Rabbi Zvi Hirsch Chajes (Kol Hidushei Maharitz Chayess I, end Ch. 10) suggests these are not related to the first seven, nor based on Scripture, but were passed down by oral tradition. The number thirty derives from the statement of the Talmudic sage Ulla in tractate Hullin 92a, though he lists only three other rules in addition to the original seven, consisting of the prohibitions against homosexuality and cannibalism, as well as the imperative to honor the Torah.
Talmud commentator Rashi remarks on this that he does not know the other Commandments that are referred to. Though the authorities seem to take it for granted that Ulla's thirty commandments included the original seven, an additional thirty laws is also possible from the reading.
The tenth century Shmuel ben Hophni Gaon lists thirty Noahide Commandments based on Ulla's Talmudic statement, though the text is problematic[14]. He includes the prohibitions against suicide and false oaths, as well as the imperatives related to prayer, sacrifices and honoring one's parents.
[edit] Prohibition against idolatry
[edit] Prohibition against blasphemy
- To believe in the singularity of God
- No blasphemy
- No idolatrous rituals
- No divination
- No astrology
- No following omens
- No witchcraft
- No incantations
- No necromancy
- No mediums
- To honor one's father and mother
[edit] Prohibition against murder
- No murder
- No suicide
- No Moloch worship (infant sacrifice)
- According to Maimonides's interpretation, no abortion
[edit] Prohibition against theft
- No stealing
- No kidnapping of persons
[edit] Prohibition against sexual immorality
- No adultery
- Formal legal marriages
- No incest with close relatives
- No Sodomy
- No bestiality
- Not to crossbreed animals
- No castration
[edit] Prohibition against eating the limb of a living animal
- Not to eat a limb of a living creature (whilst it is still alive)
- Not to eat or drink blood
- Not to eat carrion (for those recognised by a Beth Din)
[edit] Establish courts of justice
- To establish courts and a system of justice
- No false oaths
The contemporary Rabbi Aaron Lichtenstein counts 66 instructions but Rabbi Harvey Falk has suggested that much work remains to be done in order to properly identify all of the Noahide Commandments, their divisions and subdivisions.
Theft, robbery and stealing covers the appropriate understanding of other persons, their property and their rights. The establishment of courts of justice promotes the value of the responsibility of a corporate society of people to enforce these laws and define these terms. The refusal to engage in unnecessary lust or cruelty demonstrates respect for the Creation lifes a BI*** itself as renewed after the Flood. To not do murder would include human sacrifice.
[edit] Legal status of an observer of Noahide Laws
From the perspective of traditional halakhah, if a non-Jew keeps all of the laws entailed in the categories covered by the Seven Noahide commandments, then he or she is considered a Ger Toshav "Sojourning Alien" amid the people of Israel. A "Ger Toshav" is the only kind of non-Jew who Jewish law permits to live among the Jewish people in the Land of Israel when the land is run according to Halacha and there is Sanhedrin/Temple.[citation needed] Jewish law only allows the official acceptance of a "Ger Toshav" as a sojourner in the Land of Israel during a time when the Year of Jubilee (yovel) is in effect.[citation needed]
A Ger Toshav should not be confused with a Ger Tzedek. A Ger Tzedek is a person who prefers to proceed to total conversion to Judaism, a procedure that is traditionally discouraged by Judaism and allowed to take place only after much thought and deliberation over converting.
[edit] Noahide laws as a basis for secular governance
Some Jewish thinkers regard the determination of the details of the Noahide Law as something to be left to Jewish rabbis. This, in addition to the teaching of the Jewish law that punishment for violating one of the seven Noahide Laws includes a theoretical death penalty (Talmud, tractate Sanhedrin 57a), is a factor in modern opposition to the notion of a Noahide legal system. Jewish scholars respond by noting that Jews today no longer carry out the death penalty, even within the Jewish community. Jewish law, in contemporary practice, sees the death penalty as an indicator of the seriousness of an offense; violators are not actually put to death.
Some Jewish thinkers believe that penalties are a detail of the Noahide Laws and that Noahides themselves must determine the details of their own laws for themselves. According to this school of thought - see N. Rakover, Law and the Noahides (1998); M. Dallen, The Rainbow Covenant (2003)- the Noahide Laws offer mankind a set of absolute values and a framework for righteousness and justice, while the detailed laws that are currently on the books of the world's states and nations are presumptively valid.
[edit] Public endorsement of Noahide Laws
[edit] United States Congress
The Seven Laws of Noah were recognized by the United States Congress in the preamble to the bill that established Education Day in honor of the 90th birthday of Rabbi Menachem Mendel Schneerson, the late leader of the Chabad-Lubavitch movement:
Whereas Congress recognizes the historical tradition of ethical values and principles which are the basis of civilized society and upon which our great Nation was founded; Whereas these ethical values and principles have been the bedrock of society from the dawn of civilization, when they were known as the Seven Noahide Laws.[15]
[edit] Israeli Druze
In January 2004, the spiritual leader of the Druze community in Israel, Sheikh Mowafak Tarif, signed a declaration calling on all non-Jews in Israel to observe the Noahide Laws as laid down in the Hebrew Bible and expounded upon in Jewish tradition. The mayor of the Galilean city of Shefa-'Amr (Shfaram) - where Muslim, Christian and Druze communities live side by side - also signed the document. The declaration includes the commitment to make a better, more humane world based on the Seven Noachide Commandments and the values they represent commanded by the Creator to all mankind through Moses on Mount Sinai.
Support for the spread of the Seven Noahide Commandments by the Druze leaders reflects the Biblical narrative itself. The Druze community reveres the non-Jewish father-in-law of Moses, Jethro, whom Arabs call Shoaib. According to the Biblical narrative, Jethro joined and assisted the Jewish people in the desert during the Exodus, accepted monotheism, but ultimately rejoined his own people. In fact, the tomb of Jethro in Tiberias is the most important religious site for the Druze community. [2]
[edit] Christian observance of Noahide Laws
- See also: Biblical law in Christianity, Religious law, and Canon Law
The 18th century rabbi, Jacob Emden proposed that Jesus, and Paul after him, intended to convert the gentiles to the Noahide laws.[16]It is however difficult to directly compare Christian ethical obligations to the Noahide laws because Christianity is a principle-based, rather than a law-based religion. These principles can be subject to personal interpretation. Christian ethics is rooted in Jesus' answer to the question, "Which of the commandments is most important". Jesus answered that (1) one should love God, who is One, with all one's heart (2) one should love one's neighbor as oneself (Mark 12:28-34).[17] These are well known Old Testament teachings, known respectively as the Shema (Deut 6:4-9) and the Great Commandment (Lev 19:18), see also Ministry of Jesus#General Ethics and The Law of Christ.
Over the last 2000 years Christians have used a variety of ethical philosophies to convert these very general principles into a specific set of obligations. They include natural law theory, the divine command theory, moral relativism, and cultural relativism.[18] According to the Natural Law theory of ethics, there is an immutable set of moral rules which govern the universe, society, and the human person. These rules can be perceived by a rational analysis of human nature and society. A classic example of this approach can be seen in the ethics of the medieval theologian Thomas Aquinas.[19] However, even Thomas Aquinas was forced to acknowledge that some moral norms are simply revealed law.[20] For these laws, Thomas Aquinas turned to the Bible.[21]
According to the divine command theory of ethics, God's revealed will is the basis of all ethics. This theory does not of itself provide a set of rules. It needs a source for identifying God's commands. For Christians, this source is the Bible[22]. In the early Church there was considerable debate about which (if any, see Antinomianism) particular commands in the Bible applied to gentiles.[23]The major Christian bodies (e.g. the Catholic and Orthodox and some Protestant) believe the Ten Commandments to be binding on themselves. They also accept the command to rule and subdue the earth[24].
Two of the Noahide laws - the injunction to set up courts of justice and the prohibition against eating the limb of a live animal - are not explicitly mentioned in the ten commandments, but were considered a natural implication of the commandments to love God, love one's fellow human being, and take responsibility for creation. Christians prohibit cruelty to animals because God considers God's creation good and human kind is responsible for it.[25] Christians also accept the obligation to set up courts of justice and maintain the social order as a natural consequence of the responsibility to love one's neighbor as oneself.[26].
[edit] The Christian Trinity and the prohibition against idolatry
Christians consider themselves monotheists and as such non-idolators[citation needed]. However, rabbinical Jewish opinions have questioned whether Christians can be said to obey the prohibition against idolatry. Much of the debate centers on how rabbis have understood the Christian concept of Trinity.
Some rabbis have understood the Trinity in terms of shittuf (trans. "participation, joining, sharing, forming a partnership"[27]). Shittuf is defined as any doctrine that recognizes one Supreme God, but ascribes power, albeit secondary, to a created being (the term refers to one who does not deny the monotheistic and exclusionary aspect of God, but "associates" something else with Him). Rabbinic sources clearly prohibit any form of shittuf for Jews, but it is a matter of dispute if it is prohibited for non-Jews. The Tosafist Rabbeinu Tam (Rashi's grandson), in Bekhorot 2b and Sanhedrin 63b, imply that trinitarianism could be permitted to gentiles as a form of shittuf. This view was echoed by Rabbi Isaac ben Sheshet (Rivash, responsa 119) and apparently accepted by Rabbi Moses Isserles (Rema, Orah Hayyim 156:1.) Nevertheless, many rabbinic sources disagree and prohibit shittuf to gentiles as well.
Most Christians reject a shittuf definition of the Trinity. The Trinity as a form of monotheism and hold that this type of partnership is in contradiction to monotheism. The only major group that clearly holds a concept of shittuf is the Watchtower Bible and Tract Society of the Jehovah's Witnesses, which writes John 1:1 so that Jesus is not God Himself, but a secondary being with godlike attributes.[28] In Christian theological terms this type of view is often referred to as Arianism.
Louis Berkhof describes the doctrine of the Trinity requiring belief in a "simplex unity" and not a partnership or composite being. "There is in the Divine Being but one indivisible essence" and "The whole undivided essence of God belongs equally to each of the three persons."[29]
Joseph Telushkin formulates an understanding of Christianity without the concept of shittuf: "the majority of Jewish scholars concluded that although Christianity speaks of a trinity, it does not conceive of the three forces as separate with different and conflicting wills. Rather, the Trinity represents three aspects of one God. While Jews are forbidden to hold such a belief, it is not avodah zarah."[30]
[edit] See also
[edit] References
- ^ Compare Genesis 9:4-6.
- ^ Mishneh Torah, Hilkhot M'lakhim 8:14
- ^ Gen 2:16
- ^ Yerusha LeYacov,[citation needed] Talmud Bavli
- ^ Sanhedrin 56
- ^ Rashi on Gensis 9:3
- ^ Gentiles May Not Be Taught the Torah.
- ^ Talmud, Bava Kamma 38a
- ^ The Laws of Kings 8:11
- ^ Sanhedrin 105b
- ^ Mishneh Torah Shoftim, The Laws of Kings 8:14
- ^ Mishneh Torah, Laws of Kings 10:6
- ^ Sanhedrin 56b.
- ^ Each surviving manuscript is defective between the seventeenth and nineteenth positions, cf. The Seven Laws of Noah by Rabbi Aaron Lictenstein, pp. 119
- ^ [1], 102nd Congress of the United States of America, March 5, 1991.
- ^ Jewish Encyclopedia: Gentile: Gentiles May Not Be Taught the Torah: "R. Emden (), in a remarkable apology for Christianity contained in his appendix to "Seder 'Olam" (pp. 32b–34b, Hamburg, 1752), gives it as his opinion that the original intention of Jesus, and especially of Paul, was to convert only the Gentiles to the seven moral laws of Noah and to let the Jews follow the Mosaic law—which explains the apparent contradictions in the New Testament regarding the laws of Moses and the Sabbath."
- ^ An Introduction to Christian Ethics: Two Great Commands
- ^ Philosophy of Religion: Christian Ethics
- ^ Stanford Encyclopedia of Philosophy:The Natural Law Tradition in Ethics
- ^ Freddoso, Alfred J. Phil 406/572 The Ethics of Thomas Aquinas: Notes on Treatise on Law
- ^ Calvalier, Robert. Online Guide to Ethics and Moral Philosophy: St Thomas Acquinas (Philosophy Department, Carnegie Mellon)
- ^ The Religious Studies Website: The divine command theory of ethics
- ^ According to Bruce Metzger's Textual Commentary on the Greek New Testament: "the Apostolic Decree [Acts 15:29, 15:20, 21:25] … contain many problems concerning text and exegesis"; "it is possible … (fornication means) marriage within the prohibited Levitical Degrees (Lev 18:6-18), which the rabbis described as "forbidden for porneia," or mixed marriages with pagans (Num 25:1; also compare 2 Cor 6:14), or participation in pagan worship which had long been described by Old Testament prophets as spiritual adultery and which, in fact, offered opportunity in many temples for religious prostitution"; "An extensive literature exists on the text and exegesis"; NRSV has things polluted by idols, fornication, whatever has been strangled, blood; NIV has food polluted by idols, sexual immorality, meat of strangled animals, blood; Young's has pollutions of the idols, whoredom, strangled thing, blood; Gaus' Unvarnished New Testament has pollution of idolatrous sacrifices, unchastity, meat of strangled animals, blood; NAB has pollution from idols, unlawful marriage, meat of strangled animals, blood. Karl Josef von Hefele's commentary on canon II of Gangra notes: "We further see that, at the time of the Synod of Gangra, the rule of the Apostolic Synod with regard to blood and things strangled was still in force. With the Greeks, indeed, it continued always in force as their Euchologies still show. Balsamon also, the well-known commentator on the canons of the Middle Ages, in his commentary on the sixty-third Apostolic Canon, expressly blames the Latins because they had ceased to observe this command. What the Latin Church, however, thought on this subject about the year 400, is shown by St. Augustine in his work Contra Faustum, where he states that the Apostles had given this command in order to unite the heathens and Jews in the one ark of Noah; but that then, when the barrier between Jewish and heathen converts had fallen, this command concerning things strangled and blood had lost its meaning, and was only observed by few. But still, as late as the eighth century, Pope Gregory the Third 731 forbade the eating of blood or things strangled under threat of a penance of forty days. No one will pretend that the disciplinary enactments of any council, even though it be one of the undisputed Ecumenical Synods, can be of greater and more unchanging force than the decree of that first council, held by the Holy Apostles at Jerusalem, and the fact that its decree has been obsolete for centuries in the West is proof that even Ecumenical canons may be of only temporary utility and may be repealed by disuser, like other laws."
- ^ Christian environmental ethics
- ^ J. de D. Vial Correa. IX General Assembly: Ethics of Animal Experimentation. Pontifical Academy Pro Vita.
- ^ Social Justice: An obligation or an optional extra for Christians?
- ^ Jastrow, Marcus. Dictionary of the Targumim, Talmud Babli, Yerusalmi and Midrashic literature. New York: The Judaica Press, Inc. , 1992
- ^ New World Translation John 1:1 and notes
- ^ Berkhof, Louis: Systematic Theology, pages 87-88
- ^ Joseph Telushkin, Jewish Literacy, page 552
[edit] Further reading
- Seven Noahide Laws - Chabad.org
- The Lubavitcher Rebbe on educating mankind via the Noahide Code
- Bleich, J. David. "Judaism and natural law" in Jewish law annual, vol. VII 5-42
- Bleich, J. David. "Tikkun Olam: Jewish Obligations to Non-Jewish Society" in: Tikkun olam: social responsibility in Jewish thought and law. Edited by David Shatz, Chaim I. Waxman and Nathan J. Diament. Northvale, N.J.: Jason Aronson, 1997. ISBN 0-7657-5951-9.
- Broyde, Michael J. "The Obligation of Jews to Seek Observance of Noahide Laws by Gentiles: A Theoretical Review" in Tikkun olam: social responsibility in Jewish thought and law. Edited by David Shatz, Chaim I. Waxman and Nathan J. Diament. Northvale, N.J. : Jason Aronson, 1997. ISBN 0-7657-5951-9.
- Clorfene C and Rogalsky Y. The Path of the Righteous Gentile: An Introduction to the Seven Laws of the Children of Noah. New York: Phillip Feldheim, 1987. ISBN 0-87306-433-X. Online version.
- Lichtenstein, Aaron. "The Seven Laws of Noah". New York: The Rabbi Jacob Joseph School Press and Z. Berman Books, 2d ed. 1986. Library of Congress Catalog Card Number: 80-69121.
- Novak, David. The image of the non-Jew in Judaism: an historical and constructive study of the Noahide Laws. New York : E. Mellen Press, 1983.
- Novak, David. Natural law in Judaism. Cambridge ; New York : Cambridge University Press, 1998.
- Rakover, Nahum. Law and the Noahides: law as a universal value. Jerusalem: Library of Jewish Law, 1998.
- Michael Dallen. The Rainbow Covenant: Torah and the Seven Universal Laws ISBN 0-9719388-2-2 Library of Congress Control Number 2003102494 online excerpts
[edit] Audio
- The Lubavitcher Rebbe speaks on the Seven Universal Laws for all mankind
- OU Radio show on Bnei Noah - The Jew, The Minister and The Bnei Noah
