Legal Rulings

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

The arts help develop creativeness in a person, and this is positive and productive when used in the right way. This means that a person should be allowed to deal in the arts if it will encourage the development of good values and morality and not the opposite. For example, if a person deals in arts that are connected with pornography, he is dealing in negative matters. The same holds true in arts that encourage violence or harm to other human beings or laughter and ridicule of those persons who are less fortunate than others, not to speak of pseudo-scientific literature that speaks against the belief in the one true G-d and His Torah. On the other hand, if a person is gifted and uses this gift by producing beautiful things that bring honor to G-d, he is fulfilling G-d’s wish.^[1]

References

References and notes

1. Noahide Commandments by Rabbi Yoel Schwartz, Translated by Yitzhak A. Oked Sechter, Reviewed and corrected by Yechiel Sitzman in consultation with Rabbi Yoel Schwartz

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

It is prohibited to give or accept bribes. Sometimes one may find himself in circumstances that cause him to pay a bribe, but this would be in a place where there is no justice, such as among robbers or the like, so as to save oneself.^[1]

References

References and notes

1. Noahide Commandments by Rabbi Yoel Schwartz, Translated by Yitzhak A. Oked Sechter, Reviewed and corrected by Yechiel Sitzman in consultation with Rabbi Yoel Schwartz

Candles are usually lit by the woman of the home in recognition that Rosh Hashanah is set apart from ordinary days. While Jews light candles before dark, B’nai Noah light candles after dark in recognition that there is a distinction between Israel and other nations. -- Rabbi Yoel Schwartz and Rabbi Yechiel Sitzman, Oklahoma B’nai Noah Society DRAFT Rosh Hashanah prayer book

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

There are eight degrees of charity, one higher than the other:

1. The highest degree is to aid a man who is in danger of losing his financial independence by offering him a gift or a loan, by entering into partnership with him, or by providing work for him, so that he may remain self supporting.

2. The next highest degree is where the one who gives and the one who receives are not aware of the identity of each other.

3. The third, inferior degree, is when the giver knows who is the recipient, but the recipient does not know who is the giver.

4. The fourth, still lower degree is where the recipient knows who is the giver, but the giver does not know who is the recipient.

5. The fifth degree is where the giver puts the alms into the hands of the poor without being asked.

6. The sixth degree is where he puts the money into the hands of the poor after being asked.

7. The seventh degree is where he gives less than he should but does so cheerfully.

8. The eighth degree is where he gives resentfully.

^[1]

References

References and notes

1. Noahide Commandments by Rabbi Yoel Schwartz, Translated by Yitzhak A. Oked Sechter, Reviewed and corrected by Yechiel Sitzman in consultation with Rabbi Yoel Schwartz

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

1. A PERSON MUST HONOR G-D AND HIS TORAH, including the sages, teachers of Torah, elderly person, holy books, holy places like houses of prayer and cemeteries where (tzadikim) are buried. If a person makes a vow in G-d’s name, he must fulfill his oath. If he does not make the vow in G-d’s name but pledges to do something for someone else, he must fulfill it. It seems that if he made the oath to himself or concerning only himself it is also appropriate that he fulfill his vow. In doing so, he honors himself. A person who makes a vow to himself in the name of G-d is honoring G-d by fulfilling it. If a person makes a pledge to a fellow man, he must fulfill it since it is in the category of civil laws that are incumbent on Noahides. By not fulfilling pledges, vows, oaths and covenants, one dishonors G-d, Torah and himself.

2. Before performing any work, or whatever, it is suitable for a person to say that he will do this thing with G-d’s help, in order that he will remember that all of his successes are derived and come to him only through G-d.

3. A Noahide, to fulfill the seven commandments, should strive to learn carefully and seriously all his obligations concerning all the seven commandments of the children of Noah. If there is a problem, or if the person does not know exactly how to fulfill a certain obligation as a Noahide, he should turn to a Jewish Torah authority who is acquainted with the subject matter to make a decision on the issue or question. Any learned Jew can teach non-Jews only if he himself is a Torah observant Jew. He must believe that God gave Moses the written law and also the oral law. He must observe Shabbat and Kashrut and the other Mitzvot.

^[1]

References

References and notes

1. Noahide Commandments by Rabbi Yoel Schwartz, Translated by Yitzhak A. Oked Sechter, Reviewed and corrected by Yechiel Sitzman in consultation with Rabbi Yoel Schwartz

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

The purpose of the commandments is to correct the character traits of a person so that he can become closer G-d. Rabbi Abba Shaul in the Talmud explained a verse (Exodus 14, 2) as stating that we are to emulate those traits that G-d has revealed to us as being the principles that he uses in running the world. Rabbi Nissim Gaon in the preface to his commentary on the Talmud and Rabbi Moshe Feinstein in his responsa (Igrot Moshe, Yorah Deah vol. 2, chap. 130) wrote that all people are obligated to do all those things which are in the categories of ethics and proper character traits even though these actions are not specifically mentioned as being commanded. Though the commandments have been divided into the two categories of between man and G-d and between man and his fellow, this distinction is an artificial one. This is because all commandments between a person and his fellow are also commandments between a person and G-d inasmuch as He has also commanded them.^[1]

References

References and notes

1. Noahide Commandments by Rabbi Yoel Schwartz, Translated by Yitzhak A. Oked Sechter, Reviewed and corrected by Yechiel Sitzman in consultation with Rabbi Yoel Schwartz

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

The people of the nations are not limited in the food they are allowed to eat, except the eating of living flesh or the flesh and blood of a human being. There are also those authorities who are of the opinion that a Noahide should not eat the flesh of a dead animal unless killed for the specific purpose of eating its flesh.

These are the main points to the Jewish law (Halachah): This ritual law requires that the animal be slaughtered by severing the trachea and carotid artery in one stroke. This causes the least possible suffering to the animal. The animal must be totally dead with all muscular and nerve flexing abated before one would be permitted to eat it. The lungs must be checked to determine that the animal was not afflicted with certain illnesses that would cause fatality according to the guidelines of the Jewish law. Animals for eating

The people of other nations are allowed to eat all kinds of animals. Though there is a difference even for non-Jews between kosher and not kosher species, this is mainly regarding the sacrificial ritual and not for eating purposes.

[Why is it permitted for Noahides to eat any kind of animal whereas all animals were prohibited to Adam? It is written (Bereshit 9:3), “Every living thing that moves upon the earth shall be (as) food for you.” Every living thing that moves includes cattle, beasts, birds, and even the fish of the sea. All of these are called “living things that move” (Ramban). Meat, which was prohibited to Adam, was permitted to Noah because (a) it was because of him and for his needs that G-d spared the animals; were it not for man they would not have been spared (cf. 6:7); (b) he toiled over them and attended to their needs in the ark. Of him it is said (Psalms 128:2): “You shall eat from the toil of your hands.” He had thus acquired rights over them (Or HaChayim). “They were saved in an ark which you toiled to build; i.e. their salvation came through you; they are therefore yours to do with as you please like the green herbs of the field” (Bechor Shor; Chizkuni). “As the green herbage I have given you everything.” Though I permitted only herbage, but not flesh, to Adam, I give you the same right to everything that he had for herbage” (Rashi). R’ Bachya and Chizkuni comment that the comparison to green herbage is noteworthy: Lest one think that everything was permitted, G-d qualified His permission by comparing it to herbage. Just as some herbs are beneficial to man while others are unfit for food and even poisonous, so among the animals and birds there are those that are permitted by the Torah and those that are prohibited (see comm. of Chavel to his ed. of R’ Bachya). This explains why, in spite of the general permission which was granted to Noah to consume meat, it is important that the Noahide not eat meat taken from a living animal, and the Jew eat only certain species slaughtered according to the Jewish law. Malbim explains that it is logical and desirable for a lower form of life to be eaten and absorbed into a higher form. Therefore, animals eat plant life, thus elevating it, and humans eat animals, elevating them to become part of intelligent man. (O that man would be intelligent!)]

Flesh from the living It is prohibited to eat meat that has been cut or torn off from a living creature, even from a dead animal, if the flesh was cut off when the animal was still alive or when it was on the verge of dying and not slaughtered according to Jewish law. If it was slaughtered by cutting it’s neck and not slaughtered by a Jew according to Jewish law, many of its’ parts are considered to have been cut from a living animal and are therefore forbidden. This refers to all parts that are attached to the trachea and the esophagus and includes the lungs, liver, stomach, and intestines.

There are various methods used for killing the animals that are intended for human consumption. Some of them present no problem but others would call into question the permissibility of eating the above-mentioned organs. One should therefore either not eat those organs, verify that the method which was used to kill the animal was not by cutting its neck or, (and this is the most practical suggestion) only purchase the meat of such organs if it has been slaughtered by a Jew according to Jewish law-i.e. that is certified as kosher.

Nearly all the meat for human consumption today comes from animals that have been killed for eating. However some slaughterhouses detach parts of the body before the animal has stopped flexing its limbs. If a Noahide is not sure about the source of the meat, it is advised that he buy the meat from a person whom he can trust such as a fellow Noahide. In order to remove all doubt, it is possible to buy kosher meat with a kosher label from a recognized Rabbinical organization. These rules of flesh from the living hold only toward animals and birds that have warm blood. It does not hold toward reptiles, creeping creatures and fish Flesh from the living is mixed with other meat It is prohibited to eat meat that has been mixed with flesh from the living, whether it was done on purpose or not, even if cooked, broiled or added to a soup or any other type of drink.^[1]

References

References and notes

1. Noahide Commandments by Rabbi Yoel Schwartz, Translated by Yitzhak A. Oked Sechter, Reviewed and corrected by Yechiel Sitzman in consultation with Rabbi Yoel Schwartz

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

A person should drink alcoholic beverages in moderation. To a Noahide it is enough to remind him of the sad story of Noah and the effects of his drunkenness after he planted a vineyard. A person who is an alcoholic should avoid use of alcohol.^[1]

References

References and notes

1. Noahide Commandments by Rabbi Yoel Schwartz, Translated by Yitzhak A. Oked Sechter, Reviewed and corrected by Yechiel Sitzman in consultation with Rabbi Yoel Schwartz

Contrary to current Western custom, covering one’s head during prayer as a sign of deference to and respect for the Almighty has been an accepted practice since the beginning of time. This custom, however, is not commanded and may or may not be practiced according to an individual’s convictions. Those who do cover their heads in prayer may use any variety of covering they choose, such as a scarf, hat, or prayer garment. Those who use a prayer garment wait until after the pre-prayer meditation to put it on. -- Rabbi Yoel Schwartz and Rabbi Yechiel Sitzman, Oklahoma B’nai Noah Society DRAFT Rosh Hashanah prayer book

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

This means property, money or anything belonging to another. It is prohibited to covet belongings of another, which means to scheme to acquire them by illegal methods against the will of the present owner. It is forbidden to sue for damages against any individual, company or government when there was no real damage done or for an exorbitant proportion.^[1]

References

References and notes

1. Noahide Commandments by Rabbi Yoel Schwartz, Translated by Yitzhak A. Oked Sechter, Reviewed and corrected by Yechiel Sitzman in consultation with Rabbi Yoel Schwartz

The Jerusalem Talmud recounts that there is no formal divorce according to Noachide law.^[1] The rishonim understand this in three completely different ways. Some claim that this means that divorce is legally impossible for a Gentile and once married there is no way to end the marriage.^[2] Others maintain that the Talmudic passage means that there is no formal process of divorce, and either spouse can end the marriage by simply leaving the family unit.^[3] Yet other authorities insist that in Noachide law a man may never divorce his wife -- but she may divorce him at will.^[4]

Footnotes

References and notes

1. Jerusalem Talmud Kiddushin 1:1; see generally Malachim 2:16.
2. See Chedushai haRaN Sanhedren 58b; see also Penai Yehoshua, Kiddushin 13b who insists that this applies even after the death of the spouse.
3. Maimonides, Ishut 1:1-2 and Malachim 9:8
4. Opinion of Rabbi Yochanan, Bereshit Rabbah 18:5 and see also commentary of Rashi on id for an elaboration on this.

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

A person is not allowed to insult or injure the reputation of another person in public. It is better that he be thrown into a burning fire rather than to embarrass someone else. An example is Tamar who avoided publicly shaming Judah even though she had been sentenced to be burnt. Tamar was a child of Noah.^[1]

References

References and notes

1. Noahide Commandments by Rabbi Yoel Schwartz, Translated by Yitzhak A. Oked Sechter, Reviewed and corrected by Yechiel Sitzman in consultation with Rabbi Yoel Schwartz

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

1. A person should strive for better ethical and moral values. He should be merciful and should not harm animals unless it is for the benefit of humans, such as food, medical experiments and for work. Hunting just for sport and not to eat the animal’s flesh or use its fur, is seen as cruelty to an animal and is inappropriate. A person must also be merciful and just toward his employees and servants. He is not allowed to overwork or bring grief to his servants. According to the Rambam (Avadim 9:3), “A person must first feed his animals and servants before he sits to eat his own meal.”

2. A person should strive not to be extreme in any character trait. For example, he should not be stingy; on the other hand, he should not overspend.

3. A person should strive to be humble. As Abraham said about himself, “and I am just dirt and ashes” (Genesis 18: 2 7)

4. A person should strive to be truthful except in instances that the truth can bring harm to himself or others. An example is Abraham in the book of Genesis who said that his wife was his sister so that he would not be killed. In his defense, there was truth in his saying that she is his sister since his father was also her ancestor. Abraham was Sarah’s uncle!

It is also permissible to change wording to preserve peace, but one must still be very careful about what he says. If the truth can bring harm, then it is not the truth. If the truth is harmful or shameful to the innocent, it should not be repeated. However, one should try not to lie to conceal the truth even for a good reason. He can simply refuse to comment or respond. Instead of saying, “? do not know” when you do know, say rather, “I cannot say,” or “I have no comment.” In explanation of this, the sages teach that when God wanted to create man, the angels were split on this issue. There were those who requested that G-d should not create man since mankind finds it difficult to say the truth, and their peace is full of disputes and fights. On the other hand, the angels that represented justice, grace, goodness, love, mercy, charity and benevolence called on G-d to create man. G-d threw truth to the ground, but not peace. From this the sages learned that truth that brings destruction and does not build is not truth. Thus a person is allowed to change his wording to bring peace.

5. A person must be grateful to whoever was kind and good to him. Joseph in his confrontation with Potiphar’s wife (Genesis 39: 9) explains his loyalty to a person that has been good to him which is reason enough not to sin, not to mention, that G-d also forbids it. Therefore a person must also honor his parents. One that disgraces his parents is liable to be punished.

6. Protecting the ecology is very important as long as it does not endanger human life.

7. A person should not be jealous. Cain killed Abel because of jealousy. In Pirkey Avot (4:20) it says that, “jealousy, lust and pursuit of honor remove a man from this world.”

8. A person should be modest and chaste in his clothing. One of the sins that brought about the flood was that the people of that time wore clothing that left inappropriate portions of the body exposed. He should be dressed appropriately for the occasion, be clean but not too conspicuous. According to Rashi, among the reasons that Jacob told his sons to go down to Egypt, (Genesis 42:1) was so that they would not be conspicuous in appearing as if the famine didn’t concern them. From this we learn that a person should not be ostentatious, neither regarding himself nor his deeds.

9. A person should work even if he is financially well off. Agriculture is recommended since it brings him closer to G-d as he realizes that his welfare is dependent upon the rain that is in His hands. Today, agricultural work is not as it used to be, so if he tries to find another work he should look for something that will have a minimal danger of temptation and bring positive results.

10. A person should strive to be a peacemaker amongst the nations of the world and between fellow men. Rashi, in his commentary to Genesis 11:9, brings some sayings of the sages who explain why the generation of the tower of Babel, whose sins were worse than the sins of the generation of the flood, was punished less severely than the generation of the flood was punished. The reason is that there was love and peace among the generation of the tower. This goes to show to what high esteem G-d holds those who love peace.

^[1]

References

References and notes

1. Noahide Commandments by Rabbi Yoel Schwartz, Translated by Yitzhak A. Oked Sechter, Reviewed and corrected by Yechiel Sitzman in consultation with Rabbi Yoel Schwartz

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

According to Rabbinic literature, G-d does not want people to question matters connected with that which existed before the creation. As creatures in creation, we can only comprehend G-d in and through creation as Creator. “When I consider the heavens, the work of Your fingers, the moon and the stars, which You have ordained; [I think:] What is man that You are mindful of him” (Psalm 8:3). Only the Torah existed before creation. David declared in Psalm 119: “Your word, O G-d is from everlasting to everlasting.” “With Hashem’s word the heavens were made, and all the heavenly hosts [were fashioned] with the breath of His mouth” (Psalms 33:6).

Genetic engineering is a delicate subject. There is room to postulate that engaging in some kinds of genetic engineering constitutes a violation of the prohibition to crossbreed. Since the prohibition of crossbreeding does not include hybrid breeding of plants and animals and breeding to develop a hybrid within a species of like kind the same can be said regarding some kinds of genetic engineering.

Even if it is permitted, those dealing in this field must be careful that through this work they will not feel that they are capable of divorcing themselves from G-d and His creation, that scientists will not feel that they are capable of creating independently from G-d, like Adam in his first sin.

^[1]

References

References and notes

1. Noahide Commandments by Rabbi Yoel Schwartz, Translated by Yitzhak A. Oked Sechter, Reviewed and corrected by Yechiel Sitzman in consultation with Rabbi Yoel Schwartz

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

A Noahide is called upon to give to charities and persons in need. According to Rav Saadiah Gaon, it is commendable for a person to tithe, meaning that he set aside up to one tenth of all his earnings for this purpose. However, a person need not deprive himself of his own basic necessities in order to give to others. According to Ezekiel, one of the reasons for the punishment of Sodom was that the poor people there were not given alms. It is worthwhile that a person keep a special account for such a purpose, and once a week or month he should transfer it to good causes. It is best to transfer it directly to the needy people.

A Noahide is called upon to act in a graceful manner and to be benevolent. One should be hospitable and a good host with all his heart as Abraham did.

^[1]

References

References and notes

1. Noahide Commandments by Rabbi Yoel Schwartz, Translated by Yitzhak A. Oked Sechter, Reviewed and corrected by Yechiel Sitzman in consultation with Rabbi Yoel Schwartz

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

Noahides are called to celebrate the victory of Judaism over Hellenism since this victory showed the world the strength of the Israelite’s belief in the one true G-d, their true devotion and dedication in keeping the Torah and its commandments. It is also a time of special prayer for the restoration of the Tabernacle, the Temple and divine worship.^[1]

References

References and notes

1. Noahide Commandments by Rabbi Yoel Schwartz, Translated by Yitzhak A. Oked Sechter, Reviewed and corrected by Yechiel Sitzman in consultation with Rabbi Yoel Schwartz

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

It is prohibited to hit another person or to injure him. Parents or teachers are allowed to hit their children to discipline them and in self-protection. You are also permitted to fight back if you are attacked.^[1]

References

References and notes

1. Noahide Commandments by Rabbi Yoel Schwartz, Translated by Yitzhak A. Oked Sechter, Reviewed and corrected by Yechiel Sitzman in consultation with Rabbi Yoel Schwartz

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

A person should not indulge in things that are hazardous to his life and health. According to Genesis 9: 5, a person is not allowed to commit suicide. From this we can learn that anything unhealthy is prohibited. This includes smoking, narcotics, alcohol abuse, gluttony, exposing oneself to AIDS or other sexual diseases, driving when sleepy and taking unnecessary risks such as dangerous trips or pastimes. On the other hand a person can undertake dangerous professions, like building houses or picking fruits from tall trees because he is doing these things to build a better world and to find a livelihood for himself and his family.^[1]

References

References and notes

1. Noahide Commandments by Rabbi Yoel Schwartz, Translated by Yitzhak A. Oked Sechter, Reviewed and corrected by Yechiel Sitzman in consultation with Rabbi Yoel Schwartz

The following is a collection of legal rulings concerning the Bnei Noach from a wide variety of sources. The only requirement is that they must be given by a Rabbi who follows halakha. They may not agree with each other and no context for the ruling is given.

These rulings are collected here for information puposes only, you should consult your own Rabbi before relying on any opinion stated here.

The intention is to list the rulings in the same order as topics in the Shulchan Aruch. It should reflect the daily, yearly and lifetime cycles of personal living. The events occuring more frequently coming before events occuring rarely. National issues which account for the status of Bnei Noah are not dealt with here.

Types of Rulings

Noahide legal rulings are composed of three kinds of rulings.

• The Seven Laws - the basis of proper belief and conduct.
• Expansion of the Seven Laws - details concerning the application of the basic seven Bnei Noah commandments, as well as injunctions of the Jewish law which Bnei Noah are allowed to take upon themselves, or forbidden.
• Civil laws - Areas not covered by the Bnei Noah commandments such as inheritances,contracts and other civil matters are left to be adjudicated, each nation according to its own laws and customs.

There is an opinion that there should not be one Code of Law for Noahides, but perhaps 'seventy' codes of law for each of the seventy nations, where each Code of Law would reflect the national character of that nation. In this case, the details of the decisions -- where they concern the third type of Noahide law above -- may be different from nation to nation.

Rabbi Yaakov Anatoli (1194-1256) in HaMelamed put it this way: When the Noahites were enjoined concerning Justice, they were put under obligation to create legal arrangements .... It is incumbent on the judges to draw up rules of equity that shall be appropriate for that particular country, as exemplified by the manner in which this matter is handled currently by the nations, severally. Likewise, it is incumbent upon merchants and upon the members of the trades to establish regulations for themselves... and whatever emerges as the law in this manner is law, as much as that which is written in the Bible. Furthermore, anyone violating this law violates Scripture, because Scripture commands the individual to accept the decisions of the contemporary jurists. The dictum, "The law of the land is the Law," relates to this concept.^[1]

Format of Legal Rulings

The GodFearers page name is generally "XYZ in Noahide Law". Where rabbinic opinions differ, all opinions are presented, and no attempt to arbitrate between the opinions is attempted. Rulings belonging to a specific approach are generally marked with a Category or Image.

When possible, the rulings are made up of three or four parts.

1. Introduction: This section introduce the concept and gives general background information.
2. Law of XYZ in Jewish Law (for Jews): This optional section describes a particular legal ruling as it applies in Jewish law for Jews. According to Maimonides the Noahides are free to borrow any ruling from Jewish law, provided it is not specified as applying only to the Jewish people. Maimonides also rules that it is forbidden for Noahides to create their own religion.
3. Law of XYZ in Jewish Law (for Noahides): This section lists the various rabbinical opinions on how the law applies to Noahides. These rulings are for the most part based on logic, linguistic definitions and comparisons, and comparison to Jewish law. Nahmanides disagreed with Maimonides and felt that Noahide law would include an extensive body of expanded versions of the seven laws, and other interpolations which may differ from Jewish law.
4. Law of XYZ in Noahide Law: This section lists the various national court opinions on a given law. They may or may not be consistent with the Seven Laws, and the differences and discrepancies with Jewish Law for Noahides are noted. Most Achronim and the Shulchan Aruch generally holds that these laws are valid and authoritative laws where they do not conflict with the Seven Laws.

Education

• May a Jew may instruct Christians in Hebrew?
• Can Righteous Gentiles study the Torah?

Prayer

• Prayer under Noahide Law
• Prayer garments for non-Jews must not have the Tzitzit
• Covering one’s head during prayer

Daily Living

• Commandments Dealing with Personal Matters in Noahide Law
• Concerning Food in Noahide Law
• Naturalist in Noahide Law
• Vegetarianism in Noahide Law
• Consumption of Alcoholic Beverages in Noahide Law
• Keeping Healthy in Noahide Law
• Ethical Behavior and Moral Values in Noahide Law
• Marriage and Sex in Noahide Law
• Arts in Noahide Law
• Pastime and Recreation in Noahide Law

Work

• Working For A Living in Noahide Law
• Studying Science in Noahide Law
• Patriotism in Noahide Law
• Vows, Oaths and Pledges in Noahide Law
• Embarrassing in Noahide Law
• Hitting another person in Noahide Law
• Property, Goods and possessions of others in Noahide Law
• Returning lost property in Noahide Law
• Prohibition against cheating in business and weights in Noahide Law
• Coveting other person’s property in Noahide Law
• Bribery in Noahide Law
• Charity in Noahide Law
• Prohibition of kilayim and Bnei Noach

Holiday Customs

• Commandments Concerning Honoring G-d in Noahide Law
• Sabbath in Noahide Law
• Candles lit in the home
• Washing hands for bread
• Yom Kippur in Noahide Law
• Succot in Noahide Law
• Hanukah in Noahide Law
• Passover in Noahide Law
• Shavuot in Noahide Law

General

• Mitvot in Noahide Law
• Commandments between Man and G-d
• The Laws of Belief
• The Prohibition Against Doing Anything that Contradicts the Belief in One God
• Explanations and Philosophy in Noahide Law
• Prohibition Against Influencing Others to Sin
• Grace, Mercy, Charity, Kindness and Benevolence
• Gossip in Noahide Law
• Divorce in Noahide law
• Capital Punishment in Noahide law
• Martyrdom under Noahide Law

Interaction with Jewish Law

• The Noahide Oath
• Noahide Oath before a Rabbinical Court
• Noahide doing Melacha on Shabbat for a Jew
• Non-Jews are assumed to be Noahides by Jewish law now-a-days.
• One is not allowed to create a new religion
• Optional observances for non-Jews Which parts of Torah observance are forbidden to non-Jews?
• Non-Jew in Jewish Law

References

References and notes

1. Quoted by Reuben Margolioth, Margolioth Hayam. Jerusalem: Mosad Harav Kook, 1958, volume 11, page 20. (Sanhedrin 56b, section 9.)

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

Every man should marry a woman, and every woman should marry a man since it is written “that it is not good for a man to live alone by himself.” Marriage brings about a partnership between two people and increases the population of the world. In marriage a Noahide will participate and contribute in the building of the world. Marriage is initiated by the couple’s decision to live together as husband and wife followed by their sexual union. It is worthwhile and enhancing that the two hold a formal marriage ceremony and a marriage feast.

A married couple can divorce even if both don’t agree to the divorce. If the husband sends his wife away from their home declaring that they are no longer married or if the wife leaves their home with a similar declaration they are no longer married. However, Noahides should abide by the laws of the state in which they live in marriage matters. They should therefore also follow any procedures that are required by the laws where they live so that they should be considered divorced also according to these laws. After the divorce, both partners are free to remarry. The marriage also ends if one of the two dies.

According to the Torah, a married woman and another man are not allowed to have sexual or any intimate relations with each other. A man, on the other hand, is allowed to marry more than one wife or concubine. Since the l0th century the Ashkenazic Jews generally have only one wife. Today there are also civil laws in many countries against bigamy, which are to be followed as law for the Noahide. A person is not allowed to have sexual relations with his mother, sisters, maternal aunts from his father or mother’s side, his father’s wife even after the death of his father, daughter, granddaughter, daughter-in-law, mother-in-law and her mother, his wife’s daughters and granddaughters. A person is not allowed to have homosexual relations (man with another man or a woman with another woman). Also a person is not allowed to have sexual relations with animals. This is bestiality.

Rape by a Noahide is a capital offence. There are opinions that, regarding people who are forbidden by the Torah to have sex with one another, the Torah prohibits any physical contact between them that is liable to be stimulating. This would include kissing, hugging and social dancing. It is nevertheless permitted for people to kiss their offspring.

It is worthwhile for men and women to minimize their mingling with one another. For this reason, youth groups and social activities should be organized separately for boys and for girls. In particular, when groups come together for prayer, etc. the men and the women should sit separately.

The purpose of sexual relations is to increase the human race and to strengthen the ties between the married couple. According to the Torah, a husband is called to gratify and satisfy sexually his wife. The same holds true for the wife toward her husband. All this is to strengthen the ties between the married couple. God created men and women with sexual appetite and chemistry. Sex is a blessing from God, and it is not sin in the bounds of permitted sex under the seven laws of Noah.

One should not read pornographic literature or watch pornographic movies. As women who are dressed inappropriately can stimulate men easily, women should dress modestly.

Most authorities are of the opinion that Bnei Noah are not obligated any more to have children. There is a minority view that they are. According to this minority view and the view of Nachmanides, masturbation is prohibited. Also, according to them only the female is allowed to use contraceptives. The ones that would be permitted are foam or pills or similar methods.

It is an ancient custom of Israel to be careful and not to have sexual relations when the woman is having her menstrual period. An Israelite married woman is not allowed to have sexual relations with her husband for seven days, starting from the first day of her menstruation period. After the seven days she must go to a ritual bath, a mikvah, before she resumes having sexual relations with her husband. A Noahide is not called to do so, but it is worthwhile for the couple to abstain from having sexual relations during the woman’s menstrual period.^[1]

References

References and notes

1. Noahide Commandments by Rabbi Yoel Schwartz, Translated by Yitzhak A. Oked Sechter, Reviewed and corrected by Yechiel Sitzman in consultation with Rabbi Yoel Schwartz

National Laws are rules that are appropriate for a particular country, merchants and trades regulations to promote justice. They are established by convention and custom, and are not directly related to Biblical rulings.

There is an opinion that there should not be one Code of Law for Noahides, but perhaps 'seventy' codes of law for each of the seventy nations, where each Code of Law would reflect the national character of that nation. In this case, the details of the decisions -- particularly where they concern the third type of Noahide law above -- may be different from nation to nation.

Rabbi Yaakov Anatoli (1194-1256) in HaMelamed put it this way: When the Noahites were enjoined concerning Justice, they were put under obligation to create legal arrangements .... It is incumbent on the judges to draw up rules of equity that shall be appropriate for that particular country, as exemplified by the manner in which this matter is handled currently by the nations, severally. Likewise, it is incumbent upon merchants and upon the members of the trades to establish regulations for themselves... and whatever emerges as the law in this manner is law, as much as that which is written in the Bible. Furthermore, anyone violating this law violates Scripture, because Scripture commands the individual to accept the decisions of the contemporary jurists. The dictum, "The law of the land is the Law," relates to this concept.^[1]

References

References and notes

1. Quoted by Reuben Margolioth, Margolioth Hayam. Jerusalem: Mosad Harav Kook, 1958, volume 11, page 20. (Sanhedrin 56b, section 9.)

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

The consumption of food should be mainly for health value. It is worthwhile though that a person should enjoy the food he eats since then the food is digested properly. There is also a spiritual value. If there is plenty of food on the table and it tastes good, a person feels and recognizes the grace of G-d. Food should be consumed to be healthy and not just for enjoyment. Therefore a person must ensure his good health in everything that is connected with his diet. This includes a naturalist.^[1]

References

References and notes

1. Noahide Commandments by Rabbi Yoel Schwartz, Translated by Yitzhak A. Oked Sechter, Reviewed and corrected by Yechiel Sitzman in consultation with Rabbi Yoel Schwartz

By Rabbi Elchanan Lewis

Question: In a previous post concerning asking a non Jew to do Melacha on Shabbat ( Rambam hilchot shabbat 20:14), you said the biblical prohibition only applies to slaves. However a reading of the end of the passage states it also applies to a Ger Toshav. Does that apply to current day Christians and Muslims in Israel or abroad? Will it apply to them once a majority of Jews live in Israel?

Answer: According to the Rambam (Shabbat 20; 14) a Ger Toshav can do Melacha for himself on Shabbat but not on behalf of a Jew. If you ask a non-Jew to do a prohibited Melacha for you on Shabbat: if he is a Ger Toshav it is a Torah prohibition; if a regular non Jew – a rabbinic prohibition. (Yevamot 48b; Rashba) Ger Toshav will only be accepted as such, when Yovel we be practiced. (Rambam ibid)