The Divine Code Daily Dose

[Noachide]

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.

I heard once that people in the Land of Israel are judged more strictly by God than elsewhere on Earth.   

[Hrvatski Noahid]

I heard once that people in the Land of Israel are judged more strictly by God than elsewhere on Earth.

I do not wish to live in Israel. I am happy in Croatia. 

[Hrvatski Noahid]

Parents are obligated to provide education to their children, and specifically in the fulfillment of the Noahide Code. This education for the children is an obligation within the commandment of dinim, to strengthen the observance of the Noahide precepts in the world (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 83).

[Hrvatski Noahid]

To the extent that his intellect can grasp, every child should be educated about the foundations of the Noahide faith, and about the infinite greatness of the King of kings, the Holy One, blessed be He, Who is the Source of life for every being. This education and training of the child, before he matures, will serve as a foundation of his service to G-d for his entire life, as it says (Proverbs 22:6): "Educate the child according to his way; even when he will be old he will not depart from it." See, for example, The Principles of Education and Guidance, by Rabbi Yosef Yitzhak Schneersohn, pub. Kehot (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 83).

[Hrvatski Noahid]

This chapter deals with the Torah Law of animal sacrifice as it is permitted for Gentiles. Since the purpose of this book is to codify and teach every aspect of G-d's Torah Law for Gentiles, this subject is included here. A righteous Gentile may study these precepts on a theoretical level, since even if he does not intend to bring a sacrifice, within this subject he will learn more about each of the Seven Noahide Commandments and other aspects of serving of G-d, as they happen to apply in this area (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 111).   

[Hrvatski Noahid]

We highly recommend that Gentiles in our days not act on the permission from G-d to sacrifice in the way it is explained here, for at least two reasons.

(1) In order to bring a sacrifice, one should be worthy to approach that close to G-d (with a service that resembles the Jewish priests in the Holy Temple), which is something that is very difficult to achieve in our time. More so, a deed which one takes on voluntarily as an additional service to G-d must be done in an especially sincere and holy way (as written in Shulhan Aruh Orah Hayim 107:4, regarding a Jew who wishes to add an additional prayer service which he is not obligated to recite). If the additional service to G-d is not performed by these higher standards, it will be considered as blemished before Him.

(2) As topic 5 below explains, it is obvious that this type of Torah-based Divine service should be instructed and supervised only by a reliable and expert Orthodox Rabbi, which is very difficult to arrange in our time (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 111).

[Hrvatski Noahid]

As explained in Part V, topic 9:4, sexual reassignment surgery is forbidden because it is damage to the body that is not medically required, and it is also for a licentious purpose. Sexual reassignment surgery (SRS) does not change the person's status in Torah Law as a male or female. If a man who underwent SRS is the passive partner in anal intercourse with another man, both are liable for the capital sin. If the other man inserts his organ into the transsexual's new "female" orifice, neither is committing the act of the capital sin,⁶⁶ but it still constitutes forbidden intimate contact.

⁶⁶ As is the rule for the corresponding intercourse with an androgyne (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 489-490). 

[Hrvatski Noahid]

Likewise, a female who undergoes SRS remains a female. If a male sodomizes her, or if she sodomizes a male with her new "male organ," or if she sodomizes another female who underwent SRS, neither partner has committed the capital sin of male homosexual anal intercourse. Obviously if she enters her new "male organ" into another female, that is not an intercourse that would bring liability for a capital sin (but rather it is forbidden as lesbianism).

Thus a female who transgressed and underwent SRS is only permitted to have relations with a person who was born male (even if that person also transgressed and underwent SRS). Even in surgically reassigned relationships such as these, the partners who are permissibly intimate should be living as a married heterosexual couple.

An androgyne whose male genitals were removed, to leave him resembling a female, still retains his status as an androgyne male (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 490).

[Hrvatski Noahid]

In Tractate Sanhedrin 56b, it is shown that Adam was prohibited from serving idols by the words, "And the L-rd G-d commanded the man ..." (Genesis 2:16), from which we infer that Adam was prohibited from rebelling against the One who commanded. Rashi explains there that Adam was prohibited from serving idols from these words, with which the Almighty commanded Adam that His Godliness should not be associated with any other entity. This is also clearly cited by Rambam (Laws of Kings 8:10): "Moses was commanded by the Almighty to compel all the inhabitants of the world to accept the (seven universal) commandments given to Noah's descendents." It is therefore obvious that all the nations of the world are commanded to believe in and recognize G-d (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 48). 

[Hrvatski Noahid]

In the same way that a person should praise and bless G-d for all the good he receives, and recognize that these things are from Him, likewise it is an obligation to recognize that also the hurtful and painful things one experiences are also directed by G-d. Even though a person can't fully understand why these difficulties are brought about, he should know and acknowledge that the ways of G-d are beyond the understanding of mankind. Everything that G-d does with a person is in truth an opportunity for the good of the person, as it says: "G-d is righteous in all His ways" (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 102). 

[Hrvatski Noahid]

Therefore, a person is obligated to acknowledge that all G-d's judgments are truly just. One should not react to apparent tragedies by denying His existence or His constant Providence, or by spurning Him in retaliation at the time when one experiences apparent evil, for that is the way of heretical and light-minded people who lack understanding (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 102). 

[Hrvatski Noahid]

It is forbidden to provide money to collectors of taxes or tithes for an idol. But one may pay a tax to a ruling power that stipulates that a certain amount from the tax will be used for the sake of idolatry (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 240). 

[Hrvatski Noahid]

Adultery with the wife of another man is forbidden for Gentiles (even if the wife has these relations with her own consent and/or with the consent of her husband).<sup>76

76</sup> This is meant to distinguish the transgression of adultery from the transgression of kidnapping, and in particular to clarify what commandments are violated if a man commits rape. If a man steals a married woman and forcefully commits relations with her, he is violating two separate capital sins of theft and adultery, but the women is exempt, as explained in Chapter 1 above regarding rape. The case "with the consent of her husband" stresses that even according to the statement in Minhat Hinuh Commandment 35, based on Rashi, adultery with rape is also considered stealing from the husband. Even if the husband consents, the capital sin of adultery still applies, for which the man will be liable. Therefore, if a Gentile married woman who resides with her husband for marriage purposes allows any other men to cohabit with her (for example, if she engages in prostitution), whether or not the husband gives his consent, both the woman and her other partner(s) are liable for adultery (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 492).

[Hrvatski Noahid]

The practice of some midwives to take an infant in swaddling clothes, and put a spice which does not smell good on a fire, and wave the infant over the spice on the fire, is a type of passing through fire, and is forbidden (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 180). 

[Hrvatski Noahid]

It is best for a person not to swear at all, even if he is not promising in the name of G-d or a term referring to G-d, and if he did swear, he is obligated to fulfill his words. Just as it is best for a person not to swear at all, it is also best for him not to make any vows, as he will find himself obligated to fulfill things that he may possibly be unable to fulfill, and then he will find himself lying about his words. If he does make such a vow, he is obligated to keep his words (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 276-277).   

[Hrvatski Noahid]

However, someone who finds himself in a desperate situation can vow to G-d in his prayers, so that his promise and intended good deed should stand in his merit to save him from a desperate situation. In this situation, he should say: "I hereby vow that I will do such-and-such, if I will be saved from this problem." Perhaps in the merit of his promised vow, he will be saved.<sup>70

70</sup> This is learned from the conduct of Jacob, who made a vow in time of distress (Gen. 28:20) (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 277).

[Hrvatski Noahid]

According to the Torah's Oral Tradition,¹⁸⁹ it is forbidden for Gentiles to cross-mate different species of animals (and to cross-graft certain species of trees, as explained in the next chapter). Nevertheless, since these prohibitions are not explicitly stated in the Torah, the Torah does not make Gentiles liable to physical punishment for their violation.¹⁹⁰

It is significant that hybridism derives from the Latin hybrida (to insult or outrage).

¹⁸⁹ The words "Oral Tradition" here, quoted from the Rambam, refer to the Torah Laws given by G-d to Moses at Sinai that were not written clearly in the Torah, but instead were transmitted orally to the Jewish people by Moses. This is not a reference to later Rabbinical enactments of the Sages. See Rambam, Introduction to the Mishneh Torah.

¹⁹⁰ Rambam Laws of Kings ch. 10. A Gentile is liable for a capital sin only if he violates one of the specific seven Biblical Noahide commandments. Violations of other aspects of the Noahide Code (based on the Oral Tradition or later Rabbinical enactments by the Sages) are forbidden, but the Torah does not require these secondary transgressions to be punished in a court of law in the physical world (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 352).

[Hrvatski Noahid]

The universal prohibition against cross-mating of animals applies to causing the copulation of any male and female of two different species. This applies regardless of whether they are two different species of domestic animals, or two different species of wild animals, or if it is a domestic animal species and a wild animal species. This prohibition encompasses all species that humans can coerce or force to cross-copulate, including land and sea mammals,¹⁹¹ birds,¹⁹² and even reptiles and amphibians.<sup>193

191</sup> Tur and Perisha Yoreh De'ah ch. 297. But a prohibition of cross-copulation is not applicable to classes of creatures that in general do not mate by vaginal or cloacal copulation; see Tosafot on Tractate Bava Kama 55, regarding fish.

¹⁹² Rambam, Laws of Forbidden Mixtures ch. 9; Shulhan Aruh Yoreh De'ah ch. 297.

¹⁹³ See Tractate Hullin 127a. This is clear, since these are all creatures that the Torah mentions as part of creation with the terminology "according to its kind" (Genesis 1:21, 24, 25) (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 352-353).

[Hrvatski Noahid]

The commandment to fear G-d has a logical basis and is a part of accepting and recognizing Him. It is included in the Noahide prohibition against blasphemy, as explained below in Chapter 2 of Part III, according to Sefer Ha'Hinuh, Commandment 432 (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 93).   

[Hrvatski Noahid]

Kol Bo'ai Ha'Olom, p. 45, says that a Gentile is obligated in prayer and repentance as part of his commandment to believe in G-d and the negation of idols. It is possible that the discussion there is mainly in regard to prayer, but the obligation of repentance derives from the "essence of the commandment" - that it is a general obligation for a person to recognize G-d and His precepts (not as a part of any specific command), and therefore automatically, if one errs, he is required to correct his ways in order to keep G-d's commandments, at least from then on. (The "essence of the commandment" refers to a basic aspect of G-d's issuance of commandments to mankind: the very fact that mankind's Creator issues commands is the reason that mankind is obligated to follow those commands, above and beyond any specific details of what He has commanded. Here also, the obligation to repent is derived from the essence of the commandments themselves: the Divine commands are eternal, and they obligate the one who is commanded not only to adhere to them, but also to align and correct his deeds to be in compliance with his commandments.) (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 125).

[Hrvatski Noahid]

This reckoning is not calculated only on the basis of the number of sins and merits, but also takes into account their magnitude. There are some merits that outweigh many sins, as it says, "Because something good for the L-rd, the G-d of Israel, has been found in him ..." In contrast, a sin may outweigh many merits, as it states, "One sin may obscure much good." The weighing of sins and merits is carried out according to the wisdom of the Knowing G-d. Only He knows how to measure merits against sins (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 128).

[Hrvatski Noahid]

For the choirmaster, a Psalm by David. May the L-rd answer you on the day of distress; may the Name of the G-d of Jacob fortify you. May He send your help from the Sanctuary, and support you from Zion. May He remember all your offerings, and always accept favorably your sacrifices. May He grant you your heart's desire, and fulfill your every plan. We will rejoice in your deliverance, and raise our banners in the Name of our G-d; may the L-rd fulfill all your wishes. Now I know that the L-rd has delivered His anointed one, answering him from His holy heavens with the mighty saving power of His right hand. Some (rely) upon chariots and some upon horses, but we invoke the Name of the L-rd our G-d. They bend and fall, but we rise and are invigorated. L-rd, deliver us; may the King answer us on the day we call (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 105). 

[Noachide]

For the choirmaster, a Psalm by David. May the L-rd answer you on the day of distress; may the Name of the G-d of Jacob fortify you. May He send your help from the Sanctuary, and support you from Zion. May He remember all your offerings, and always accept favorably your sacrifices. May He grant you your heart's desire, and fulfill your every plan. We will rejoice in your deliverance, and raise our banners in the Name of our G-d; may the L-rd fulfill all your wishes. Now I know that the L-rd has delivered His anointed one, answering him from His holy heavens with the mighty saving power of His right hand. Some (rely) upon chariots and some upon horses, but we invoke the Name of the L-rd our G-d. They bend and fall, but we rise and are invigorated. L-rd, deliver us; may the King answer us on the day we call (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 105).

Amen, I read this Psalm every day.

[Hrvatski Noahid]

Amen, I read this Psalm every day.

This Psalm makes me weep.

[Hrvatski Noahid]

In the course of this multi-year project, many obstacles and delays occurred. In the face of each one, our faith in Divine Providence assured us that the time for this or that accomplishment had not yet arrived, and that by continuing our work without discouragement, surely it would be revealed why some later date was more propitious for the completion a particular task. As I prepared to conclude the first English edition by writing the preface, it seemed disheartening that so many Gentiles, sincerely devoted to the Noahide path, had waited impatiently for its publication. But as I noted the date, Sep. 11, 2008, it became immediately and strikingly clear. If all will take to heart these words, as they are spoken from the heart, and learn and fulfill G-d's will as it has been set forth here before the world, please G-d, there will not be another dark day of "September 11th." Instead, the bright and holy light of G-d's goodness, which is stored up for humanity, will soon be revealed with the coming of the true Messiah (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2011, p 23).