Author Topic: The Divine Code Daily Dose (Read 199126 times)

Hrvatski Noahid · « **Reply #350 on:** June 22, 2019, 05:41:12 AM »

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. Proper observance and understanding of the details of the Noahide commandments, therefore, presupposes implicit acceptance of both the "Written Torah" and the "Oral Torah" (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 39-40).

Hrvatski Noahid · « **Reply #351 on:** June 23, 2019, 05:48:23 PM »

There was a chain of transmission of the Oral Torah after the revelation at Mount Sinai, with a great spiritual leader and Sage in each generation who would lead a court of Sages to whom he taught the Oral Torah. In addition, they and their thousands of disciples taught the Oral Torah to the Jewish people in each generation. (See Rambam's Introduction to his Mishneh Torah.) These leaders who ensured the transmission of the Oral Torah were:

From the L-rd G-d to:

(1) Moses our teacher, greatest of all Prophets

(2) Joshua, along with Elazar (son of Aaron)

(3) Phinehas (or Pinhas, son of Elazar and High Priest)

(4) Eli the Judge and High Priest

(5) Samuel the Prophet

(6) King David

(7) Ahiyah the Prophet

8. Elijah the Prophet

(9) Elisha the Prophet

(10) Yehoyada the High Priest

(11) Zehariah the Prophet

(12) Hosea the Prophet

(13) Amos the Prophet

(14) Isaiah the Prophet

(15) Micah the Prophet

(16) Joel the Prophet

(17) Nahum the Prophet

(18) Habakkuk the Prophet

(19) Zephaniah the Prophet

(20) Jeremiah the Prophet

(21) Baruh the Scribe (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 40).

Hrvatski Noahid · « **Reply #352 on:** June 26, 2019, 07:52:08 AM »

(22) Ezra the Scribe, whose court included the Prophets Haggai, Zehariah, Malahi and Daniel, as well as Hananiah, Mishael, Azariah, Nehemiah, Mordehai, Zerubavel and Shimon the Righteous.

(23) Shimon the Righteous, High Priest and Sage

(24-34) The main receivers of the Oral Torah in the following eleven generations are listed, for example, by Rambam in his Introduction to the Mishneh Torah.

(35) In generation 35, Rabbi Yehudah the Prince, a direct patrilineal descendant of King David, wrote down the Oral Torah in a brilliant abbreviated form, called the Books of the Mishnah, for widespread public use. Before this time, the Prophets and Sages who received the Oral Torah in each generation kept private notes on what they learned as oral lessons from their teachers (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 41).

Hrvatski Noahid · « **Reply #353 on:** June 27, 2019, 06:00:02 PM »

In the words of Rambam: "He (Rabbi Yehudah) gathered together all the traditions, all the enactments, and all the explanations and interpretations that had been heard from Moses or that had been deduced by the courts (of Prophets and Sages) of all the generations in all matters of the Torah; and he wrote the Book of the Mishnah from all of them. And he taught it in public, and it became known to all Israel; everyone wrote it down and taught it everywhere, so that the Oral Law would not be forgotten from Israel." See footnote 13 above for the societal challenges that prompted Rabbi Yehudah to undertake this challenge to preserve the Oral Torah (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 41).

Hrvatski Noahid · « **Reply #354 on:** June 29, 2019, 01:35:04 PM »

(36-39) In the 36th generation, Rabbi Yohanan wrote down the Jerusalem Talmud in the Land of Israel about three hundred years after the destruction of the Second Temple. In the 39th generation (100 years later), the Sage Rav Ashe wrote down the Babylonian Talmud (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 41).

Hrvatski Noahid · « **Reply #355 on:** July 01, 2019, 05:15:20 PM »

This historically well-known sequence proves that the Oral Torah, as recorded in the Mishnah and the Talmud, was transmitted orally from one leading Sage to another in an unbroken chain, as continually studied by hundreds of thousands of Jews in every generation, and that the conclusions in these and other books of the Oral Torah are the Word of G-d - this being the Oral Torah that was given to Moses at Mount Sinai (See Rambam, loc. cit.) (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 41).

Hrvatski Noahid · « **Reply #356 on:** July 02, 2019, 06:23:15 PM »

FUNDAMENTALS OF THE FAITH

CHAPTER 1

Awareness of G-d¹

The basic foundation and the first principle of faith is to know that there is a Primary Being who brought all existence into being. All of the entities in the spiritual and physical realms come into existence only from the truth of His Being.

¹ Based on Rambam, Laws of Foundations of the Torah 1:1-7 (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 42).

Hrvatski Noahid · « **Reply #357 on:** July 04, 2019, 09:20:41 PM »

In a note that Rambam wrote on his Commentary on the Mishnah, 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, 2018, p 42).

Hrvatski Noahid · « **Reply #358 on:** July 06, 2019, 08:48:19 AM »

This Being is the G-d of the universe and the Master of the entire earth. He controls the spheres and the entire universe with infinite and unbounded power that continues without interruption.³

³ G-d's complete knowledge and control of all creation extends to His continuous power of individual Divine Providence (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 42).

Hrvatski Noahid · « **Reply #359 on:** July 08, 2019, 03:42:06 AM »

This G-d is one, and only can be one, and not two or more. He is one with a complete unification that surpasses any of the types of unity that are part of the created realms; He is not one in the manner of a category that includes multiple individual entities, nor one in the manner of a body that is divided into portions or dimensions. Rather, He is completely unified, and there exists no unity similar to His within the created realms (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 42).

Hrvatski Noahid · « **Reply #360 on:** July 09, 2019, 11:05:48 AM »

The created realms include the physical and the spiritual, to the peak of levels, and G-d's Unity transcends them all entirely. Thus it is impossible for a human or an angel to conceive of the true nature of His Unity. G-d has neither physical nor spiritual dimensions, as it is said (I Chr. 29:10-13), "L-rd, Yours is (i.e., to You, in Your Essence, belong) the greatness, the power, the glory, the victory, and the majesty, even everything in Heaven and earth" - and none of these spiritual attributes are of His unknowable Essence (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 42).

Hrvatski Noahid · « **Reply #361 on:** July 11, 2019, 06:11:17 AM »

If there were multiple gods, they would be limited to some type of spiritual body and form, because similar but distinct entities coexisting on the same level are separated from each other through limitations that are associated with body and form.⁵

⁵ This limitation applies to the spiritual creations referred to as angels; see Rambam, Laws of Foundations of the Torah 3:3-8 (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 42-43).

Hrvatski Noahid · « **Reply #362 on:** July 12, 2019, 01:42:13 PM »

If G-d were to have body and form, He would be limited and defined, because it is impossible for there to be a body which has no limitation. Everything that has limitation and definition, by virtue of its body, also has a limited and bounded power. G-d's ability and power have no limitation or boundary, so therefore His power cannot be the power of a body. And since He does not have a body or any form, He cannot be affected by any circumstances that can affect a body, as for example the effects of being separate from another entity. Thus it is impossible for Him to be anything other than one (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 43).

Hrvatski Noahid · « **Reply #363 on:** July 14, 2019, 09:27:03 AM »

Why then are we not overwhelmed by the presence of unlimited Godliness? His infinite power includes His ability to limit the revelation of His Godliness to His creations. Note the explanation by Rashi on Gen. 1:1: "Originally it arose in G-d's thought to create the world with the attribute of stern judgment (i.e., with total concealment of Godliness); He saw, however, that the world could not endure, so He combined with it the attribute of mercy." Rabbi Schneur Zalman explains in The Gate to the Unity and the Faith (ch. 5) that this refers to His revelation of Godliness to mankind through exceedingly righteous individuals (such as Moses) and the signs and miracles recorded in the Torah (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 43).

Hrvatski Noahid · « **Reply #364 on:** July 15, 2019, 02:53:04 PM »

Just as His Existence is of an entirely different nature than that of the created beings, so too, His Truth is incomparable to the truth of the created beings. For all the created beings require Him, and He, blessed be He, does not require them. Therefore, the truth of His Being does not resemble the truth of any of their beings (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 43).

Hrvatski Noahid · « **Reply #365 on:** July 17, 2019, 02:03:15 AM »

The truth of the existence of created beings is relative and subsidiary to, and a result of, the truth of His Being. For they exist only because, and as long as, it is His will that they exist. The creation and sustained existence of the spiritual and physical realms is only a result of G-d's creative speech (Genesis ch. 1) (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 43).

Hrvatski Noahid · « **Reply #366 on:** July 18, 2019, 11:38:03 PM »

This is implied by the words of the prophet (Jeremiah 10:10): "G-d your L-rd is true" - i.e., He alone is true, and no other entity possesses truth that compares to His Truth. This is what is meant by the Torah's statement:⁸ "There is nothing else aside from Him" - i.e., aside from Him, there is no true existence like His.

⁸ Deuteronomy 4:35; compare Deuteronomy 4:39 (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 43-44).

Hrvatski Noahid · « **Reply #367 on:** July 20, 2019, 04:08:06 AM »

The Torah of Moses

Knowing this fundamental principle - the existence of G-d, blessed be He - was included in the commandment and the warning that prohibited idolatry to Adam the first man and all his descendants.⁹

⁹ The commandment to believe in one G-d and no other is included in the prohibition against serving idols, based on one of the Oral Torah's Thirteen Rules for exegesis: "from the negative, one can infer the positive" (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 44).

Hrvatski Noahid · « **Reply #368 on:** July 21, 2019, 03:15:26 PM »

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, 2018, p 44).

Hrvatski Noahid · « **Reply #369 on:** July 23, 2019, 12:00:49 AM »

The obligation of this knowledge is not only to hear and understand this precept once and to agree and set it in one's heart. Rather it is a continuous obligation for every person to think about and contemplate the existence of the Master of the universe and His greatness, in order to set the knowledge of G-d strongly in his heart and mind. One should constantly reflect upon this, as the righteous King David wrote, "I place G-d before me always; because He is at my right hand I shall not falter."¹⁰

¹⁰ Psalms 16:8. See Letter of Rambam (Iggeret HaRambam) to Rav Hasdai HaLevi (pub. Lipsia, p. 24); Likkutei Sihot, vol. 27, p. 246 (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 44).

Hrvatski Noahid · « **Reply #370 on:** July 24, 2019, 11:19:28 AM »

This command of knowing and recognizing the existence of G-d includes acceptance of His Kingship and His constant authority (this is called "accepting the yoke of the Kingdom of Heaven"). This means that each Gentile is obligated to accept upon himself all things which he is commanded by G-d - i.e., this recognition, and the Seven Noahide Commandments and their details as transmitted in the Torah - because G-d, the Master of the universe, commanded them and informed us of them in the Torah through the prophecy of Moses.¹¹

¹¹ Rambam, Laws of Kings 8:11 (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 44-45).

Hrvatski Noahid · « **Reply #371 on:** July 26, 2019, 02:05:20 AM »

See Likkutei Sihot, vol. 26, p. 132 ff., based on this: "One needs a general acceptance of the yoke of Heaven as a preparation for keeping the 7 Noahide Commandments" (But when Gentiles perform a precept, they do not need to specifically intend that they are doing it because G-d has commanded them; see ibid. vol. 7, p. 33, note 18.) (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 45).

Hrvatski Noahid · « **Reply #372 on:** July 27, 2019, 05:31:35 AM »

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). 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 (the Divine Code by Rabbi Moshe Weiner, Ask Noah International, 2018, p 45).

Hrvatski Noahid · « **Reply #373 on:** July 28, 2019, 02:04:56 PM »

See Rashi and Tosafot on Tractate Rosh Hashanah 16b-17a. They state that the Talmud's words beginning, "There are three groups for the Day of Judgment," refer to the Resurrection of the Dead. The Talmud is speaking in reference to Gentiles and 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, Ramban, and teachings of Hassidic leaders, 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, 2018, p 45).

Hrvatski Noahid · « **Reply #374 on:** July 30, 2019, 03:20:25 AM »

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, and he is not counted among the pious individuals of the nations of the world.¹⁵

¹⁵ See Rambam, Laws of Kings 8:11. However, if 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, 2018, p 45).