The Divine Code Daily Dose

[Hrvatski Noahid]

Gentiles are permitted to read the 24 books of the Hebrew Bible, even with traditional explanations of the simple meaning (e.g., by Rashi), in order to correctly understand the verses. But it is forbidden for a Gentile to delve into study of the Written Torah (except for verses that discuss the Seven Noahide Commandments) (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 75).

[Hrvatski Noahid]

Rambam, Laws of the Torah Scroll 10:8: a Gentile may hold a Torah and read from it. It appears that the main traditional Jewish commentators of the Hebrew Bible (e.g., Rashi, Ramban, Sforno) are not included in the prohibition of Gentiles learning Torah in-depth as it is explained in Shulhan Aruh, because there it talks about analyzing the text in-depth by comparing verses and explaining them, to draw out the points of Torah Law that are implied within them. But those commentators (such as Rashi) whose sole purpose is to explain the simple meaning of the text do not derive in-depth conclusions from the verses. If they occasionally cite words of the Sages (such as Midrash) to explain how a verse is to be simply understood, it appears that the Gentile must look at the main point that the commentator is presenting (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 75).

[Hrvatski Noahid]

These are Gen. 1:26-30, 2:16-25 (and possibly ch. 3), ch. 4, 6:1-12, 8:15-22, 9:1-7 (Possibly the first two Torah portions, Bereishit and Noah, are permitted for in-depth study, because they relate to humanity in general) (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 75).

[Hrvatski Noahid]

It is obvious that it is permissible for a Gentile to recite verses from the Hebrew Bible as prayer, particularly the verses of Psalms. If a question in Torah Law arises for a Gentile and the verdict is not explicit and clearly explained in the permitted sources, he does not have the ability or power to identify the correct ruling. Rather, he must ask a reliable and observant Jewish Torah scholar, for only they have permission to explain the Torah and decide what the correct Torah-law ruling is in any particular situation (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 76).

[Hrvatski Noahid]

This is concerning a questionable situation that requires a Torah-law decision, and deciding on an answer is equivalent to delving deeply into the Torah. More so, a Gentile may not be ordained to teach and expound the Torah, because that is solely the spiritual assignment of the Jews - to be deeply involved in Torah, and to delve into it for the purpose of deciding practical rulings on a Torah-law basis. This task is only given to observant Jewish Torah scholars who are trusted in their explanations of Oral Torah (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 76).

[Hrvatski Noahid]

However, if a matter is easily understandable from learning about the Noahide Code and the conclusion is obvious, it appears clear that a Gentile is allowed to decide upon it for matters of personal practical observance. But it is essentially difficult to decide an exact conclusion for Torah law in general, and laypersons do not have the objectivity and breadth of Torah knowledge to be certain that they are making the correct ruling (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 76).

[Israel Chai]

However, if a matter is easily understandable from learning about the Noahide Code and the conclusion is obvious, it appears clear that a Gentile is allowed to decide upon it for matters of personal practical observance. But it is essentially difficult to decide an exact conclusion for Torah law in general, and laypersons do not have the objectivity and breadth of Torah knowledge to be certain that they are making the correct ruling (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 76).

This is why the second category of people that are overly strict next to "people that like to torture themselves" are "people that are ignorant" in Gemarra, you're afraid of breaking a law in an area you don't understand so you start forbidding everything permitted.

[Hrvatski Noahid]

This is why the second category of people that are overly strict next to "people that like to torture themselves" are "people that are ignorant" in Gemarra, you're afraid of breaking a law in an area you don't understand so you start forbidding everything permitted.

Would you agree that writing "G-d" is overly strict? I can provide sources which allow writing God's names in other languages for no reason.

[Israel Chai]

Would you agree that writing "G-d" is overly strict? I can provide sources which allow writing God's names in other languages for no reason.

Yes completely. I secretly habor fears that it becomes common knowledge that the word comes from a norse idol, or it might be seen as giving respect to an idol G-d forbid. In the meantime, totally over the top way of showing respect for Hashem however I can, little symbol - but there I think about respect for Hashem's name when I say it. We can be a bit kiddish with some of those things, it's a love thing, you just want to do something for Hashem all the time because you love him even if it isn't anything, and it's not like we're really forbidding or allowing something that is going to make our lives hard.

[Hrvatski Noahid]

The "secret" part of Torah that is called Kabbala is governed by the same principles as Talmud, regarding the parts a Gentile may learn.<sup>98

98</sup> For parts of Kabbala that do not relate to the Noahide Code, it is delving into Torah for its own sake, since Gentiles cannot learn anything practical from that, so there is no benefit for them. This is the simple meaning of Tractate Hagigah 13a, that Jews may not teach the "secrets" of the Torah to Gentiles, and therefore Gentiles may not learn it by themselves either. Also, one may not learn original Kabbala texts (e.g. Zohar) without a fitting teacher, and therefore automatically it is impossible for Gentiles to learn true Kabbala by themselves. They would need to be taught by Jews, which is forbidden for a Jew to do if it extends to parts unrelated to the Noahide Code (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 76).

[Hrvatski Noahid]

As in Talmud, the parts that relate to the Noahide Code, e.g. knowledge of the greatness of God, His Unity, etc., are permitted, and are recommended. These parts from the Talmud have already been quoted and explained in later works, e.g. in Rambam's Mishneh Torah and in this work. Likewise, these parts from Kabbala are explained in later books. Studying from original sources without guidance is impractical (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 76).

[Hrvatski Noahid]

The trendy matters called "popular kabbala," and learning from false teachers, are fake, and this is not part of Torah at all. Furthermore, Kabbala must never be promoted or "observed" as a religion in and of itself (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 77).

[Hrvatski Noahid]

Even though a Gentile is obligated to learn the details of the Seven Noahide Commandments and the Noahide Code that he is commanded to follow, this learning itself is not in the category of a particular commandment (something that Gentiles are additionally commanded to observe). Gentiles do not have a Divine commandment of learning Torah, but this is rather an obligation that is included in the Noahide Commandments themselves. It is included in every Divine commandment that the one who is commanded should know and be involved in learning how to keep that commandment (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 77).

[Hrvatski Noahid]

Therefore, when a Gentile learns a part of Torah for the purpose of observing a Noahide commandment, he receives a reward, in addition to the reward for observing the Seven Noahide Commandments themselves.<sup>99

99</sup> Foreword to Nahalat Ya'akov, quoted in S'dei Hemed, vol. 1, ch. 112 (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 77).

[Hrvatski Noahid]

And even more so, since his learning Torah about the Noahide Commandments is connected to the particular commandment that it relates to, the learning is a fulfillment of a directive from God. Therefore, learning about the Seven Noahide Commandments is called a permissible "involvement" in Torah study,¹⁰⁰ and the reward for this learning and involvement in Torah is great.<sup>101

100</sup> The wording of Rambam in Laws of Kings ch. 10 is, "They may not be 'deeply involved' in anything other than their Seven Noahide Commandments," which follows the wording in Tractate Sanhedrin 59a.

¹⁰¹ But this is not like the involvement of a Jew in learning Torah, as Meiri writes on Tractate Avodah Zarah 3, and Rashba on Tractate Bava Kama 38 (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 77).

[Hrvatski Noahid]

In brief we can conclude that there are three levels of Torah study:

a) Learning Torah "for its own sake," which is the aspect of Torah that is a betrothal and inheritance from God to the Jews alone, and is forbidden for Gentiles.

b) Deep learning of the Seven Noahide Commandments and the full breadth of the Noahide Code by pious Gentiles for the sake of observing their obligations. Since a Gentile is commanded by God regarding the Noahide Code, and this includes the study of these precepts within Torah, the reward for this study is great; it is a spiritual reward that is like the reward as for observing the Noahide commandments.

c) For other Torah study that is permitted for Gentiles but is not related to the observance of an obligatory precept, there is no great spiritual reward. Instead, there is the reward of the benefit it provides for him, like the advantages he can derive from the Jewish precepts that are permissible for him, which may be performed by Gentiles only for the sake of the practical benefit that will result (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 77-78).

[Hrvatski Noahid]

If the Gentile is one of the "pious of the nations of the world" who keep the Seven Noahide Commandments as their part in the Torah of Moses¹⁰² because he is commanded to do them, and he is careful in their proper observance according to the Noahide Code, and he is involved in learning the parts of Torah that relate to these seven commandments, he is indeed considered before God as being as honorable as a proper Jewish High Priest who served in the Holy Temple.¹⁰³ A hint to this is that Shem, the son of Noah, was completely righteous,¹⁰⁴ and he was involved in Torah study.¹⁰⁵ Thus the verse praises him, saying, "he was a 'priest' (kohen in Hebrew) to God on High."<sup>106

102</sup> Sefer Mitzvot Katan ("S'MaK") in the foreword, and Meiri ibid.

¹⁰³ Tractate Sanhedrin 59a.

¹⁰⁴ See Tractate Sukkah 52b, and the explanation by Rashi there.

¹⁰⁵ Rashi on Genesis 25:22, according to the Midrash Bereishit Rabbah there.

¹⁰⁶ Genesis 14:18, based on Tractate Nedarim 32; Rashi on this verse says that "Malki-tzedek" was Noah's son, Shem. "Kohen" in Scripture can also refer to a person of esteem; see II Samuel 8:18 about King David's sons (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 78).

[Israel Chai]

If the Gentile is one of the "pious of the nations of the world" who keep the Seven Noahide Commandments as their part in the Torah of Moses¹⁰² because he is commanded to do them, and he is careful in their proper observance according to the Noahide Code, and he is involved in learning the parts of Torah that relate to these seven commandments, he is indeed considered before God as being as honorable as a proper Jewish High Priest who served in the Holy Temple.¹⁰³ A hint to this is that Shem, the son of Noah, was completely righteous,¹⁰⁴ and he was involved in Torah study.¹⁰⁵ Thus the verse praises him, saying, "he was a 'priest' (kohen in Hebrew) to God on High."<sup>106

102</sup> Sefer Mitzvot Katan ("S'MaK") in the foreword, and Meiri ibid.

¹⁰³ Tractate Sanhedrin 59a.

¹⁰⁴ See Tractate Sukkah 52b, and the explanation by Rashi there.

¹⁰⁵ Rashi on Genesis 25:22, according to the Midrash Bereishit Rabbah there.

¹⁰⁶ Genesis 14:18, based on Tractate Nedarim 32; Rashi on this verse says that "Malki-tzedek" was Noah's son, Shem. "Kohen" in Scripture can also refer to a person of esteem; see II Samuel 8:18 about King David's sons (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 78).

Yeah it's hard enough for us to stand alone as us, but when you have a Noachide 99% of the time it's him, a yochid (alone). I learned a story in yeshiva about the yochid. Abraham was talking to the evil king Nimrod and Nimrod said I worship fire. Abraham said then let's worship water, it puts fire out. Nimrod said, "let us". Abraham said so lets worship wind that can make waves, and he said kay again, so Abraham said lets worship man that can withstand wind when it blows and Nimrod said "this is foolishness, I bow only to fire" and then decided to throw him into a fire. Now the angel Gabriel who is in charge of fire said awesome Hashem, let me handle this one, but Hashem said, "no, Abraham is a yochid (alone, one, other stuff that basically means everyone is on one side and he's on the other) and I am a Yochid, and us Yochids stick together", and so the fire didn't burn Abraham. Then his brother who didn't really believe in G-d like pretended he was all tough like Abraham so he got thrown in too, but he cooked.

Then Gabriel went to Hashem and was all like "I totally wanted to do a mitzvah and you took it", so Hashem's like cool, I'll make it up to you, so a thousand years later there were three yochids in Babylon, their names in Bablyonian were Shadrak, Mishak and Abbendigo or something that sounds like that, and Hashem said "Kay Gabriel, now's your chance", and they threw them into the fire, and angel Gabriel decided to put on a big show because he's all cool and stuff and made the fire inside feel more temperate and comfortable the hotter they'd make it, and make the outside where all the Babylonians were hotter the more the fire burned, so they all cooked.

There's a hundred morals I could glean lying down and I'm small in Torah compared to so many I've met, but the one I want you to take is that Hashem is jumping in front of angels jumping to help someone who stands for what's right in a sea of the opposite, even the fires in your life bring comfort and justice.

[Hrvatski Noahid]

But a Gentile who does not observe his seven commandments, even if he learns about them but not for the sake of fulfilling them, is indeed sinful, and he will be punished by the Hand of Heaven for this Torah learning.¹⁰⁷ If he serves idols (or follows other paths of heresy),¹⁰⁸ and nevertheless involves himself in Torah learning, he is liable for capital punishment by the Hand of Heaven.<sup>109

107</sup> As implied from Meiri on Tractate Sanhedrin 59a.

¹⁰⁸ I.e. if he is viewed in Torah Law like one who serves idols.

¹⁰⁹ From the wording of Tractate Sanhedrin 59a, "An idol worshipper who is involved in Torah study is liable for death." Rambam explains, in Laws of Kings 10:9, that this refers to death by the Hand of Heaven (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 78).

[Hrvatski Noahid]

It has already been explained in topic 1:5 that it is incumbent on every person to try to achieve comprehension and understanding of the Creator according to his capability, and he should meditate always on the greatness of the Creator, and on His supervision over the whole creation, in order to awaken his heart to love and fear Him.<sup>110

110</sup> See Likkutei Sihot vol. 27, p. 246. The command to fear God has a logical basis and is part of accepting and recognizing Him. It is included in the prohibition against blasphemy, as explained in Part III, Chapter 2 (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 79).

[Hrvatski Noahid]

What is this love and fear? When a person understands that God is the Creator of everything and keeps everything in existence at every moment, and that God created all people so they should honor and serve Him, and then he meditates on the infinite greatness of God according to his ability and understanding, he will come to love God. When one also contemplates the lowliness of any creation in comparison to the Creator of everything, he will realize God's infinite greatness, and awe and fear of God will fall upon him. A person will also be humbled by knowing that he is a small, lowly creation with extremely limited understanding, who is standing in God's Presence.<sup>111

111</sup> Based on Rambam, Laws of Foundations of the Torah 2:2 (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 79).

[Israel Chai]

But a Gentile who does not observe his seven commandments, even if he learns about them but not for the sake of fulfilling them, is indeed sinful, and he will be punished by the Hand of Heaven for this Torah learning.¹⁰⁷ If he serves idols (or follows other paths of heresy),¹⁰⁸ and nevertheless involves himself in Torah learning, he is liable for capital punishment by the Hand of Heaven.<sup>109

107</sup> As implied from Meiri on Tractate Sanhedrin 59a.

¹⁰⁸ I.e. if he is viewed in Torah Law like one who serves idols.

¹⁰⁹ From the wording of Tractate Sanhedrin 59a, "An idol worshipper who is involved in Torah study is liable for death." Rambam explains, in Laws of Kings 10:9, that this refers to death by the Hand of Heaven (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 78).

Like the "Jews" for Idolatry movement.

[Hrvatski Noahid]

This understanding and these meditations are the ways to recognize God and serve Him with love and fear. There is no true recognition without thought and contemplation, and true contemplation brings true emotions into the heart, and proper intentions for proper actions (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 79).

[Hrvatski Noahid]

We find that part of the obligation to believe in and recognize God is the obligation one has to connect his intellect to his feelings, to bring himself to love and fear God, and accept an obligation to fulfill God's explicit will (the Noahide Code). Also included is the effort a person should make to follow correct paths and deeds that will be pleasing to God, even if there are no specific commandments that apply. God expects that if an adult person with developed intellect is blessed with the opportunity to learn of these ways, he will strive to follow them (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 79).

[Hrvatski Noahid]

The Prophets of the Hebrew Bible revealed that these are ways of kindness, justice, mercy, righteousness, graciousness, and humility. These are basic examples, but one should strive to follow not only these virtues, but any understood way that God wants a person to act (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 79-80).