The Divine Code Daily Dose

[Hrvatski Noahid]

This lesson was learned by humanity in ancient times, from the generation of the flood. From what occurred to them, we see how harsh is the punishment for theft. The decree of their annihilation was only sealed because they committed rampant theft, even though they were very sinful with respect to all of their divine commandments, as it says (Gen. 6:13), "The end of all flesh has come before Me because the world is full of robbery, and behold, I will destroy the world" (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 562). 

[Hrvatski Noahid]

It is also prohibited for a Jew to teach Torah to Gentiles in the canonized Hebrew or Aramaic text (see Tractate Hagigah 13), either because of the inherent holiness of the Torah's Hebrew letters and its precise wording, or because they may cause others to err if they know how to read the original text and as a result go on to give their own explanations and interpretations of the Written or Oral Torah. However, here we are mainly speaking about a sincere and pious Gentile who wants to learn Torah on his own in translated books. We can add that after the Torah was translated into Greek as the Septuagint, it is permitted to learn Torah in one's own language from a proper translation (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 87). 

[Hrvatski Noahid]

All the books of deviant believers are forbidden to be read (except for specific purposes), for they are full of idolatry and denial of the True G-d. It is obligatory to destroy them, so that there will remain no remembrance of idol worship and heresy (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 146). 

[Hrvatski Noahid]

The reason why one may not read the books of the deviant believers is because of the prohibition "Do not turn to the idols," meaning that it is prohibited to contemplate how to serve their idols. However, it is permitted to learn the actions and precepts of the idol worship from these books (or from those who serve it) if it is in order to keep away from those things, as the Sages explain the verse, "Do not learn to follow the abominations of these nations," - it is forbidden to learn in order to do, but it is permitted to learn, understand and teach in order to be wary of a false prophet or magician who performs apparent miracles by magic in support of some idolatry. It is also permitted to learn such things in order to be wary of them, and to save one's self from mistakenly transgressing the prohibition of idol worship.

It is prohibited to learn anything from a deviant believer who is attached to idol worship, who proselytizes others to serve his idol, for this brings one to heresy. Even the permission to learn about idolatrous practices in order to carefully avoid them, mentioned in the previous topic, only applies when it does not involve learning from someone who has a strong attachment to idol worship; rather, it only applies to learning factual information about topics of magic or idol worship that one might be likely to encounter, and usually this can be learned from books on these subjects (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 146-147).

[Hrvatski Noahid]

All types of same-sex erotic contact are forbidden, as will be explained. Anyone struggling with the emotional, physiological and/or psychological dimensions of SSA (same-sex attraction) is encouraged to read Light in the Closet: Torah, Homosexuality and the Power to Change. This book addresses 23 categories of "sexual brokenness," which are behaviors, desires or fantasies that are inconsistent with the Torah's designation of heterosexual marriage as the only context for intercourse that is blessed by G-d. It insists that no one should be denied the right to receive information on, and access to, the known effective means of gender-reaffirming counseling and treatment for sexual disorientation. It includes discussions of relevant Torah Law for Jews and Gentiles, and indicts the permissive (or even promotive) attitudes, found in many countries, about indulgence in homosexual relations (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 485). 

[Hrvatski Noahid]

Orthodox Rabbis agree that homosexual acts bring harm upon a person and that professional counseling should be available to help individuals overcome SSA; see Sihot in English, vol. 30, p. 120-130. The National Association for Research and Therapy of Homosexuality (narth.com) and JONAH (Jews Offering New Alternatives for Healing; jonahweb.org) work for the right of anyone with unwanted SSA to receive effective therapeutic treatment, and for the right of professionals to offer that care. Abundant information, including resources to locate participating local therapists, is available on these sites (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 485). 

[Hrvatski Noahid]

One may not disgrace a holy Name of G-d written in any language, for example, by putting it in the garbage or in an unclean place such a restroom (meaning a place that is designated and used for excrement or for baths or showers), and the same applies to all written verses from the holy Hebrew Bible. If there is a need to dispose of them, one should bury them in a container, or conceal them in earthenware vessels, which is like burial.

The same also applies to the texts of the Oral Torah, such as the Mishnah, Talmud, works of Torah Law, and any traditional Jewish prayer book (which is called a Siddur in Hebrew, meaning "order," because it gives a set order for the prayer services) (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 274-275).

[Hrvatski Noahid]

In a note that Rambam wrote on his Commentary on the Mishnah, published in Rav Kapach's edition, he explained, "Know that one of the great fundamental principles of the Torah of Moses is that our universe is a new entity, created and formed by G-d out of absolute nothingness. ... the non-existence of the universe before the beginning of time ... proves G-d's existence absolutely, as explained in the Guide for the Perplexed" (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 46). 

[Hrvatski Noahid]

This concept is because of the special status of the "Torah of Moses," as Rambam describes and explains in Laws of Foundations of the Torah, Chapter 9. G-d sealed the Divine Commandments when He commanded mankind with the giving of the Torah to Moses, and He established that He will never send or command a prophet to alter any one of the Torah's commandments. This point, which G-d also commanded to Moses at Mount Sinai (Deuteronomy 13:1), established the Torah of the Jews as the source for His sealed commandments. This is true also in regard to the Seven Noahide Commandments, but only because of the unique transmittal of His commands to mankind through Moses at the public national revelation at Mount Sinai, as explained above. Without G-d's sealing of the Seven Noahide Commandments in the Torah, they would not truly be His eternal word, because of the possibility that they might be changed or added to (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 34-35).

[Hrvatski Noahid]

Any natural object that is not manmade and which was not physically altered in the service of an idol does not become forbidden for benefit, even if it is worshiped. Therefore, if idolaters worshiped mountains, hills, trees which grew naturally or were originally planted for a non-idolatrous purpose (for example, for their fruit, shade, etc.), public or private springs (since they are attached to the ground), a river, or an animal, then such things are still permitted for benefit (even though those who worship such things in nature are idol worshipers in the full sense, and are liable for a capital sin) (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 212). 

[Hrvatski Noahid]

Any tree (including a non-fruit tree) planted beside an idol, or beside an idol's altar or house of worship, is a forbidden decoration for the idol, and is therefore an asherah.

Likewise, trees that are brought into houses of worship to celebrate the birthday of Yeshua are forbidden as long as they remain there. In private houses or businesses, it appears that they are not forbidden for benefit if they bear no symbols of the religion, if they are only used as a custom and not as an aid in worshiping with prayers or songs. They would certainly be permitted for benefit after being discarded (a clear act of nullification) (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 216).

[Hrvatski Noahid]

Meat or wine that had been set aside specifically to be offerings to an idol are not forbidden for benefit, even if they were brought into the temple of the idol. Once they have been offered, though, they have the status of a sacrifice. If the worshipers then moved them from the idol's temple to continue their service or to benefit from them (for example, to eat them), they are forbidden for benefit forever (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 226). 

[Hrvatski Noahid]

It appears that it is forbidden to take merchandise and leave a prepared check as payment without permission, because the owner does not wish to receive checks in the same way he anticipates to be paid with cash. It is obvious that the buyer is not allowed to leave his own merchandise or belongings without permission as payment for the merchandise he is buying, because a seller wants money as payment, not other items. However, if it is known that the owner agrees to a certain means of payment, by receiving a check or specific items in exchange for his sold merchandise, then it is permissible (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 576). 

[Hrvatski Noahid]

In regard to leaving one's credit card information for payment, this would depend on the individual business. Some businesses consistently (or at some times) consider a credit card payment as equivalent to cash, or even better than cash. The deciding factor is the policy of the merchant (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 576).     

[Hrvatski Noahid]

A man is forbidden to have close physical contact with a "forbidden relation" (i.e. any woman whom Torah Law forbids him to cohabit with), even if the contact is in ways other than cohabiting, such as hugging or kissing, or touching her body in a way of desire, as it may lead him to cohabit with her. Of course they may not sleep together, even if they are sleeping in their clothes, as all these actions lead one to sin (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 540).   

[Hrvatski Noahid]

He must likewise distance himself from all actions that arouse his inclination to desire sinful cohabitation: he may not beckon to a forbidden relation with his hand, or wink at her, joke with her, or become lightheaded with her, and he may not gaze at her beauty, because all these actions can lead one to sin.

Just as it is forbidden for a man to do these things, it is also forbidden for a woman to do such actions that will arouse a man to desire to sin with her (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 540-541).

[Hrvatski Noahid]

It is an obligation on every person to save another person from bodily or life-threatening damage. If one sees another person walking in a dangerous area, he must alert the other person, and if one sees another person drowning, he must attempt to save him in any way that he is able.

This can be logically deduced from the law that permits one to kill a pursuer, which shows that it is a moral responsibility - and therefore, one which applies to Gentiles as well. This is also implied from Tractate Sanhedrin 72b, where it is explained, based on the verse Gen. 9:6 ("Whoever sheds the blood of man, by man his blood shall be shed"), that one is obligated to save the victim by taking the life of the pursuer. This obligation is included in the Noahide prohibition of murder. This logic can be found in Hasdei David Tosefta of Korbanot ch. 13, that it is a positive obligation deduced from the negative commandment that prohibits murder (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 449-450).

[Hrvatski Noahid]

The obligation is only to expend effort, but a Gentile is not obligated to spend money to save another person* if he will not be reimbursed. However, one is obligated to spend money to save another person with the assumption that it will be paid back, and it is obvious that one can use the victim's own money to save him.

One is not obligated to put himself in mortal danger to save another person.

*Shulhan Aruh Ha'Rav, Laws of Bodily Damage topic 8.

Rabbi Zalman Nehemiah Goldberg notes that it appears that the obligation to expend effort to help another person falls under the category of returning a lost object (in which Gentiles are not obligated), as explained in Tractate Sanhedrin 73a and Shulhan Aruh Ha'Rav ibid.

The author responds that although it is true that this obligation and that of saving another's life are the two sources in this area regarding Jews, and they are both not binding for Gentiles, they are still obligations within the prohibition of murder, or from pure moral logic (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 450).

[Hrvatski Noahid]

A number of texts discuss the reasons for the Divine injunction to keep this as an oral tradition; see, e.g., Midrash Tanhuma Ki Tissa 34; Midrash Shemot Rabbah 47:1; Rambam, Guide for the Perplexed I: beginning of ch. 71; Rabbi Joseph Albo, Sefer Ha'Ikarim III:23; Rabbi Judah Lowe, Tiferet Yisrael, ch. 68-69. The historical change of eventually committing the Oral Torah to writing (the Talmud) was necessitated by the drastic deterioration of social conditions after the destruction of the Second Temple and the dispersion of Israel. (See Tractate Temurah 14b.) It became difficult for the Torah scholars to concentrate and rely on memory and transmission alone, and there was a serious threat that the tradition would be distorted and forgotten: "The number of disciples kept diminishing, ever new calamities came about, the Roman government expanded in the world, becoming ever stronger, and the Israelites wandered and became dispersed to the ends of the world. He (Rabbi Yehudah the Prince) therefore composed a (highly condensed) work (the Mishnah) to be available to all, so that they would be able to study it speedily and (the vast amount of details) would not be forgotten" (Rambam, Introduction to his Mishneh Torah). The continuing deterioration of social conditions necessitated the composition of the Talmud, and the later Rabbinical commentaries and codifications, in order to preserve the understanding of the Oral Torah for subsequent generations of Jews (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 41).

[Hrvatski Noahid]

The very idea of a Noahide Code per se, then, presupposes acknowledgment of both the "Written Torah" and its inseparable corollary of the tradition of the "Oral Torah." Without these there is no authentic Noahide Code. Without the foundation of a firm belief in the Revelation at Sinai of both the written text of the Torah and the authentic tradition of its explication, there is no code prescribing a truly moral or religious system for mankind (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 43-45). 

[Hrvatski Noahid]

What is meant by mentioning G-d's Name "in vain"? This means mentioning a Divine Name for no need at all. However, to mention it in a way of praise or prayer is permitted. It is likewise permitted to bless one's friend with G-d's Name, by saying "G-d bless you," and the like.

Therefore, one who erred and mentioned G-d's Name for no reason should immediately praise and give honor to Him, in order that the mentioning of His Name should not be in vain. For example, if one said "G-d," he should immediately say, "Blessed is He forever," or "Who is great and very exalted" (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 270-271).

[Hrvatski Noahid]

It is forbidden to destroy holy Names and writings, as this is a disgrace to G-d's honor and profanes His Name. Minhat Hinuh Commandment 69 (in his Kometz Minha) writes that one who erases G-d's Name has done no less of a transgression than one who mentions His Name in vain, and both are thus clearly forbidden for Gentiles.

The Hebrew Names which may not be destroyed are: Y-H-V-H, Ado-nai, Ai-l, E-lohim, E-lohah, Sha-dai, Tziva-ot, Ehe-yeh, and Y-ah, and any of the possessive versions of E-lohim, such as Elo-hehah, or E-lohaihem, or E-lohainu and the like; even to erase one letter from one of these Names is forbidden.

However, if one only wrote part of a Name, such as "Shad" from Sha-dai, or "Eh" from Eh-yeh, or "Ado" from Ado-nai, since he does not complete the Names, he may erase them if there is a need to do so. However, it is forbidden to disgrace them (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 273-274).

[Hrvatski Noahid]

When the head of an animal has been severed, i.e., its esophagus, windpipe, spine, and veins have been cut through, even though it is still attached to the trunk by the skin, the animal is certainly dead even though its heart continues beating for several moments. The prohibition against meat or organs removed from a living animal does not apply to it in this condition.* 

*Mishnah Oholot ch. 1; Tractate Hullin 21a, and Rashi there; Rambam, Laws of Sources of Ritual Impurity, beginning of ch. 2 and 4. This case denotes complete death, and the animal is not considered to be convulsing (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 320).

[Hrvatski Noahid]

Any Gentile who accepts these Seven Noahide Commandments, and is careful to observe them, is truly a pious individual of the nations of the world, and merits an eternal portion in the future World to Come. (And with this merit, the person will be included in the Resurrection of the Dead).⁹ This applies only if he accepts them and does them because the Holy One, blessed be He, commanded them in the Torah, and made it known through Moses our teacher, that the Children of Noah were previously commanded to fulfill them.

⁹ This can be seen from Rashi and Tosafot on Tractate Rosh Hashanah 16b-17a, where they state that the Talmud's words beginning, "There are three groups for the Day of Judgment," refer to the Resurrection of the Dead. Thus the Talmud speaks in reference to the Gentiles as well as the Jews, so it is apparent that Gentiles can have not only a part in the future World to Come, but also in the Resurrection of the Dead. Ra'avad and Ramban, and teachings of Hassidic leaders as well, are of the opinion that the main, eternal reward and revelation of Godliness in the future will be in the physical world, after the Resurrection of the Dead (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 49).

[Hrvatski Noahid]

However, if one fulfills the commandments of the Noahide Code only out of intellectual conviction (because his logic dictates them), he is forbidden by Torah Law to settle in the land of Israel,¹¹ and he is not counted among the pious individuals of the nations of the world.<sup>12,13

11</sup> According to Rambam's Laws of the Worship of Stars (and Idols) 10:6, during the temporary diaspora of the Jewish people (during which the Jubilee cycle is suspended), no one can be accepted into the legal status of a Gentile "Resident" (Ger Toshav in Hebrew) of the Land of Israel. This means that we do not confer upon a Gentile the legal status of a Ger Toshav, even if he makes a declaration before three Torah-observant adult Jewish males that he accepts and abides by the Noahide Code. However, the title Ger Toshav alternatively refers to any Gentile in any location who keeps the Seven Noahide Commandments because they were commanded to Moses in the Torah. For any Gentiles who are not yet on this spiritual level, the Jews are commanded to expel them from the Holy Land of Israel, and they are forbidden by Torah Law to dwell there (whether they are expelled or not).

See Ibn Ezra on Leviticus 18:18,26 and Deuteronomy 31:16, who explains the simple meaning of Leviticus 18:25-28, which says that the holiness of the Land of Israel cannot tolerate sinful inhabitants, and it "disgorges" them. From this is understood that the spiritual standard of any inhabitants of the Land of Israel (including Gentiles) must be on a higher level compared to those who live elsewhere.

¹² See Rambam, Laws of Kings 8:11.

¹³ He lacks this spiritual merit (ibid.), but since he fulfills the Noahide Code in practice, he is not liable to any punishment for this lack of belief (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 50).