The Divine Code Daily Dose

[Hrvatski Noahid]

This only applies to someone who prophesies falsely in the name of G-d. But anyone who prophesies in the names of stars, constellations or other idols, is judged by a Noahide court like one who actually serves idols. For anyone who prophesies in the name of an idol says about it, in effect, "You are my god." Thus by his own words he accepts the service of the idol, and he is liable for this (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 56).

[Hrvatski Noahid]

FUNDAMENTALS OF THE FAITH

CHAPTER 3

The Prohibition Against Making a New Religion or Adding a Commandment

Moses our teacher gave the learning and explanation of Torah, and fulfillment of its 613 Jewish commandments, as an inheritance only to the Jews, as it says,⁵¹ "The Torah which Moses commanded us is an inheritance for the congregation of Jacob," and to anyone who chooses to become Jewish through proper conversion. Likewise, Moses was also commanded by G-d to compel all nations of the world to accept the seven Noahide precepts that they had been commanded, and a Gentile who does not accept them is liable.<sup>52

51</sup> Deuteronomy 33:4

⁵² Rambam, Laws of Kings 8:10 (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 57).

[Hrvatski Noahid]

It appears to the author that even though Rambam uses the words "to compel" only regarding these seven commandments, and does not include other obligations of the Noahide Code (e.g., the prohibitions against cross-mating animals and cross-grafting fruit trees, and observing worthy precepts in which the nations have a rational obligation, such as honoring parents and avoiding deception), nevertheless, it is logical that they must be compelled to keep the obligations that are placed upon them as part of their commandment to observe dinim (a legal code) (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 57).

[Hrvatski Noahid]

We have left out Rambam's statement, "one who accepts them is called a Ger Toshav (a Gentile 'Resident' of the Holy Land)," and the laws of the Ger Toshav, because they do not apply while the observance of the 50-year cycle of Jubilee in the Land of Israel is suspended, as Rambam writes in Laws of the Worship of Stars (and Idols) 10:6. If a Gentile declares his acceptance of the Noahide Commandments before three observant Jewish men, it does not change anything in regard to his obligation to observe the Noahide Code, or his merit to be called one of the Pious of the Nations (Hassidei Umot HaOlom, in Hebrew). See Likkutei Sihot, vol. 26, p. 134, which explains that this is the opinion of Rambam. This appears to also be the opinion of Rashba in Torat Habayit, quoted in Beit Yosef Yoreh De'ah ch. 124, which says, "And we do not require him to accept them in front of a Jewish Court of three..." It seems clear that Rambam rules that nowadays, if a Gentile wants to act as a Ger Toshav, Jews should not prevent him from living in Israel (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 57).

[Hrvatski Noahid]

This commandment to Moses to compel all the nations of the world to accept the seven Noahide precepts is not incumbent merely on the Jews, but also upon all the nations of the world; anyone who has the power to compel others to act in the correct way is obligated to do so (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 57).

[Israel Chai]

We have left out Rambam's statement, "one who accepts them is called a Ger Toshav (a Gentile 'Resident' of the Holy Land)," and the laws of the Ger Toshav, because they do not apply while the observance of the 50-year cycle of Jubilee in the Land of Israel is suspended, as Rambam writes in Laws of the Worship of Stars (and Idols) 10:6. If a Gentile declares his acceptance of the Noahide Commandments before three observant Jewish men, it does not change anything in regard to his obligation to observe the Noahide Code, or his merit to be called one of the Pious of the Nations (Hassidei Umot HaOlom, in Hebrew). See Likkutei Sihot, vol. 26, p. 134, which explains that this is the opinion of Rambam. This appears to also be the opinion of Rashba in Torat Habayit, quoted in Beit Yosef Yoreh De'ah ch. 124, which says, "And we do not require him to accept them in front of a Jewish Court of three..." It seems clear that Rambam rules that nowadays, if a Gentile wants to act as a Ger Toshav, Jews should not prevent him from living in Israel (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 57).

Oh what a world this would be if we could replace all the muslim Sudanese and Arabs in Israel with good Noachides.

[Hrvatski Noahid]

Oh what a world this would be if we could replace all the muslim Sudanese and Arabs in Israel with good Noachides.

That's the goal of JTF.

[Hrvatski Noahid]

If there is a court or government that has the authority, they must establish these seven commandments as an order and statute. If an individual has the ability to persuasively explain to Gentiles about their obligation, he is required to do so from this commandment to Moses.<sup>53

53</sup> This is clearly obligatory based on Laws and Courts (Dinim); see the Preface to Sheva Mitzvot HaShem. See also Kol Bo'ai HaOlam, pp.155, 189 (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 58).

[Hrvatski Noahid]

The general rule is that it is forbidden for a Gentile (an individual, and certainly a community which observes the Noahide Code) to add precepts from another religion or create a commandment based on his own decision. If he wants, he can seek proper conversion to become a Jew, or he can remain observant of the Noahide Code, without adding to or subtracting from the Noahide Commandments that he observes (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 58).

[Hrvatski Noahid]

A Gentile may be deeply involved in study of Torah regarding the Noahide Code in which he was commanded, but one who delves deeply into other areas of Torah is liable. Also, if a Gentile abstains from weekday activities and makes a sabbath for himself, even on a weekday, he is liable. This includes one who establishes a "holy day" for himself, similar to the holy days and Sabbaths of the Jews (which are religious holidays, i.e. "holy convocation" days), during which he prohibits himself from work, since this is creating for himself a new religion.<sup>54

54</sup> Rambam in Laws of Kings 10:9 (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 58).

[Hrvatski Noahid]

Not only is taking on a sabbath day forbidden, but even the setting aside of any day for a specific religious observance or statute, such as one who establishes for himself a time to eat a special food as a precept (e.g., eating unleavened bread on Passover), or to fast on a specific day (e.g., the Jewish fast day of Yom Kippur), and the like (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 58).

[Hrvatski Noahid]

Even if he did not also set it aside as a sabbath or festival day (i.e., for refraining from work), this is considered as creating a festival and a religion from his own comprehension. However, if he sets up for himself a day of rest from work, not as a holy day but just as a break from work, it is permissible, for he is not establishing it as a religious precept from his own comprehension (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 58).

[Hrvatski Noahid]

If a Gentile does involve himself deeply in Torah study beyond the Noahide Code, or he curtails his activity in observance of a sabbath day, or he adds any other commandment upon himself, a court may chastise him and inform him that he is liable to death by the Hand of Heaven for this, but he may not be severely punished by the court (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 58).

[Hrvatski Noahid]

Any commandment connected to a Jewish holy day, such as eating unleavened bread on Passover, or waving a palm frond (lulav) or sitting in a sukkah booth on Sukkot, is forbidden for a Gentile to observe specifically on those days, because he is then making a holy day that he is not commanded in, and it is forbidden to make one's own holy day because of the prohibition against making a new religion (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 59).

[Hrvatski Noahid]

But if a Gentile wants to eat unleavened bread or sit in a sukkah booth for his physical pleasure (e.g., if he likes eating unleavened bread, or sitting in a sukkah for shade from the sun's heat), he is allowed to. This is so even during the Jewish holy days, since he does not intend at all to observe the Jewish commandment, but he does the action only for his physical satisfaction, and he is not establishing a festival for himself (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 59).

[Hrvatski Noahid]

However, if a Gentile is invited to the home of a Jew on the night of Passover, and he is served unleavened bread as the available food, or he is invited to eat a meal in a Jew's sukkah booth during Sukkot, there is no prohibition involved in this for the Gentile, since he is eating out of honor to the Jewish host, and not as a religious ritual for himself (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 59).

[Hrvatski Noahid]

The commandment of circumcision to Abraham was for the males of his own household, and for his male offspring that he would have after he received the commandment, as it says,⁵⁶ "You and your offspring after you for their generations." This does not include any direct descendants of Ishmael (and they can no longer be identified), as it says, "Whatever Sarah tells you, heed her voice, since through Isaac will offspring be considered yours."⁵⁷ It also does not include the descendants of Esau, since Isaac said to Jacob, "And G-d will give the blessings of Abraham to you and your descendants, that you may possess the land of your sojourns which G-d gave to Abraham."<sup>58

56</sup> Genesis 17:9.

⁵⁷ Ibid. 21:12, and Rashi there; Sarah was greater in prophecy than Abraham.

⁵⁸ Ibid. 28:4 (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 59).

[Hrvatski Noahid]

This means that Jacob alone is the child from Abraham and Isaac who agreed to follow that religious path and unique Divine service. Thus Abraham's descendants through Jacob are commanded in circumcision. The descendants of Abraham's children from his wife Keturah, who were born after Ishmael and Isaac, are also obligated to circumcise their male children on the eighth day from birth (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 59).

[Hrvatski Noahid]

Since the descendants of Keturah became intermingled with the descendants of Ishmael, all of them are obligated to circumcise their male children on the eighth day. However, the children of Keturah are not liable to punishment by a court for not observing this commandment, since it is not part of the Seven Noahide Commandments.<sup>59

59</sup> Rambam, Laws of Kings 10:8. However, the male descendants of Keturah still receive spiritual excision if they remain uncircumcised (see Gen. 17:14) (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 59-60).

[Hrvatski Noahid]

They are only commanded to circumcise the thick foreskin, but not the underlying covering of thin skin.⁶⁰ Once they have been circumcised, they are forbidden to extend back their skin to appear as if they have an uncircumcised foreskin.

⁶⁰ Rambam writes in a responsa (Pe'er Hador, ch. 60) that a Jew may circumcise the thick and thin foreskin of a Gentile if requested, and it appears that Gentiles may circumcise themselves and their sons in this way (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 60).

[Hrvatski Noahid]

A Gentile who is not from the descendants of Abraham who wishes to be circumcised, if he does so as a direct command of G-d, violates the prohibition of adding a religion or a commandment. However, if he has himself circumcised because he wishes to do so as a gift to G-d, he is permitted to do so, and he receives spiritual reward for doing so (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 60).

[Hrvatski Noahid]

We must conclude that Rambam considers circumcision to be different from the commandments that Gentiles are prohibited to keep (because they would be adding a religious observance); see Laws of Kings 8:10 and 10:9. The reason may be that this command was given to Abraham before the giving of the Torah, and it was never nullified, as we see that the descendants of Keturah are still obligated in it. Therefore, any Gentile who wishes to have himself or his son circumcised may do so, and he is included with the nations that are in the covenant with Abraham. However, he is not obligated to do so (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 60).

[Hrvatski Noahid]

If a Gentile wants to do one of the other commandments from the Torah in order to receive a practical benefit (but not as a direct commandment), we do not prevent him from doing so, even according to its correct laws (for example, if he desires to tithe for charity from his money or produce),⁶² but with the following exceptions.

⁶² Rambam Laws of Kings 10:10. See Radvaz Hilhot Melahim, ch. 10 (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 60).

[Hrvatski Noahid]

This applies even if he intends to do the commandment according to all the details of its Jewish laws. If he does the commandment not strictly in accordance with the prescribed details of Jewish observance, but rather only for a practical benefit he will derive, this is surely not a problem, as long as he does not intend to add this as a commandment or a religious practice (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 60).

[Hrvatski Noahid]

His "reward" (shar) in this context refers to the practical benefit he receives from doing even just a part or an aspect of the commandment, if doing so brings a specific benefit for the person or his society.

A Gentile may validly choose partial observances of this type; for example:

- to circumcise only his thick foreskin, as opposed to the Jewish ritual circumcision which also includes removing the underlying thin foreskin;

- to marry a woman only to refine himself, without committing himself to have children or to engage in marital relations as a regular obligation;

- to return some lost objects, but not every type of lost object, or not to every person;

- to take upon himself an obligation to pray to G-d, but not on a daily or regular basis (which Jews on the other hand are obligated to do on a daily basis);

- to honor an old person or a Sage, but only if he recognizes the person's wisdom or achievements (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 61).