AS SETE LEIS DE NOAH
AS LEIS DE NOé
A PARTIR DA PÁGINA SETE
A PARTIR DA PÁGINA SETE
AS 7 LEIS DE NOÉ
Moisés escreveu a Torah; contou sobre a história do dilúvio, por que não especificou as tais 7 leis?
Por que os Profetas não o fizeram?
Os goy devem seguir essa tradição judaica mesmo correndo o risco de desobediência ao ETERNO? Tais tradições transformam-se em leis diante de SEU ALTÍSSIMO TRONO?
Moisés escreveu a Torah; contou sobre a história do dilúvio, por que não especificou as tais 7 leis?
Por que os Profetas não o fizeram?
Os goy devem seguir essa tradição judaica mesmo correndo o risco de desobediência ao ETERNO? Tais tradições transformam-se em leis diante de SEU ALTÍSSIMO TRONO?
Iani Brito de Ribamar
SE GUARDAREM SERÃO CONSIDERADO JUSTOS NA FACE DA TERRA
SE GUARDAREM SERÃO CONSIDERADO JUSTOS NA FACE DA TERRA
Iani Brito de Ribamar
EU GOSTEI DA FOTO KKK
EU GOSTEI DA FOTO KKK
Eliezer Abensur
Todos os seres humanos sao descendentes de Noach e portanto somos participantes do pacto eterno que o Criador fez com nosso pai, é dever de todo ser humano seguir em ensinar as leis desse pacto a seus filhos e pessoas próximas, pois somente através do cumprimento dessas simples, mas importantes regras teremos um mundo perfeito onde possamos estar seguros em deixar nossos descendentes.
Esse contrato garante benefícios a todos os seres humanos, pois o seu cumprimento garante nada menos que um mundo perfeito, as shvah mitzvot bnei Noach (sete leis dos filhos de Noach) são o caminho para uma vida plena e realizada, um caminho que não promete uma falsa salvação, pois não temos que ser salvos de nada e nem de ninguém, além de nossa própria ignorância.
Mas sim um caminho de realizações palpáveis, uma satisfação de saber estar fazendo a vontade do Criador e ao mesmo tempo ter uma vida feliz, desfrutando de tudo o que é bom nessa vida, pois tudo de bom foi feito para nós.
As sete leis dadas a Noach e transmitidas por gerações são:
1-) Saber que existe apenas um só Criador
2-) Não blasfemar o Nome do Criador
3-) Proteger a vida humana
4-) Honrar os laços matrimoniais
5-) Respeitar todo tipo de propriedade
6-) Proteger os animais
7-) Estabelecer tribunais e promover a justiça
Estas leis são a síntese de todo o sistema legal do pacto e Noach e todas elas serão estudadas mais profundamente nas páginas desse site.
Todos os seres humanos sao descendentes de Noach e portanto somos participantes do pacto eterno que o Criador fez com nosso pai, é dever de todo ser humano seguir em ensinar as leis desse pacto a seus filhos e pessoas próximas, pois somente através do cumprimento dessas simples, mas importantes regras teremos um mundo perfeito onde possamos estar seguros em deixar nossos descendentes.
Esse contrato garante benefícios a todos os seres humanos, pois o seu cumprimento garante nada menos que um mundo perfeito, as shvah mitzvot bnei Noach (sete leis dos filhos de Noach) são o caminho para uma vida plena e realizada, um caminho que não promete uma falsa salvação, pois não temos que ser salvos de nada e nem de ninguém, além de nossa própria ignorância.
Mas sim um caminho de realizações palpáveis, uma satisfação de saber estar fazendo a vontade do Criador e ao mesmo tempo ter uma vida feliz, desfrutando de tudo o que é bom nessa vida, pois tudo de bom foi feito para nós.
As sete leis dadas a Noach e transmitidas por gerações são:
1-) Saber que existe apenas um só Criador
2-) Não blasfemar o Nome do Criador
3-) Proteger a vida humana
4-) Honrar os laços matrimoniais
5-) Respeitar todo tipo de propriedade
6-) Proteger os animais
7-) Estabelecer tribunais e promover a justiça
Estas leis são a síntese de todo o sistema legal do pacto e Noach e todas elas serão estudadas mais profundamente nas páginas desse site.
Eliezer Abensur
SABER QUE EXISTE APENAS UM CRIADOR
Podemos notar que a primeira lei consiste em saber que há um criador, saber é diferente de crer ou ter fé, pois a fé é algo emotivo, não racional e crer depende em depositar crédito em algo que você ouviu de outro, já o mandamento é saber que há um só criador, e essa sabedoria só vem com o devido estudo, essa lei também proibe todo o tipo de idolatria, muitas religiões ocidentais que dizem crer em um só deus definem como idolatria o culto a uma imagem ou falsa divindade, embora esse conceito não seja errado a prática de avodah zarah não se resume apenas nisso, acreditar que existe qualquer outra força no universo além do Criador já caracteriza idolatria, crer no poder de ''anjos'', demônios, intermediários,
Devemos lembrar que Ele está consciente de nossos atos, premiando a bondade e castigando a maldade. Dependemos d'Ele, e apenas a Ele devemos lealdade. Imaginar que poderia haver outro poder capaz de nos proteger e suprir todas nossas necessidades, é não apenas tolice, mas contradiz o propósito da vida, e, como a história tem mostrado, potencialmente desencadeia forças indizíveis do mal em nós mesmos, e no mundo.
Saiba mais sobre as leis contra a idolatria clicando aqui:
SABER QUE EXISTE APENAS UM CRIADOR
Podemos notar que a primeira lei consiste em saber que há um criador, saber é diferente de crer ou ter fé, pois a fé é algo emotivo, não racional e crer depende em depositar crédito em algo que você ouviu de outro, já o mandamento é saber que há um só criador, e essa sabedoria só vem com o devido estudo, essa lei também proibe todo o tipo de idolatria, muitas religiões ocidentais que dizem crer em um só deus definem como idolatria o culto a uma imagem ou falsa divindade, embora esse conceito não seja errado a prática de avodah zarah não se resume apenas nisso, acreditar que existe qualquer outra força no universo além do Criador já caracteriza idolatria, crer no poder de ''anjos'', demônios, intermediários,
Devemos lembrar que Ele está consciente de nossos atos, premiando a bondade e castigando a maldade. Dependemos d'Ele, e apenas a Ele devemos lealdade. Imaginar que poderia haver outro poder capaz de nos proteger e suprir todas nossas necessidades, é não apenas tolice, mas contradiz o propósito da vida, e, como a história tem mostrado, potencialmente desencadeia forças indizíveis do mal em nós mesmos, e no mundo.
Saiba mais sobre as leis contra a idolatria clicando aqui:
Eliezer Abensur
Se você tiver alguma pergunta sobre as Sete Leis Universais ou algum outro tema que encontrou em nosso site, solicite uma resposta enviando-nos um e-mail .
Antes de fazer uma pergunta, verifique se já não foi respondida nas categorias abaixo indicadas. Contamos com sua compreensão e paciência.
Categorias:
Idolatria
Blasfêmia
Assassinato
Relações Proibidas
Roubo
Alimentação
Estudo e prática
Outras
Se você tiver alguma pergunta sobre as Sete Leis Universais ou algum outro tema que encontrou em nosso site, solicite uma resposta enviando-nos um e-mail .
Antes de fazer uma pergunta, verifique se já não foi respondida nas categorias abaixo indicadas. Contamos com sua compreensão e paciência.
Categorias:
Idolatria
Blasfêmia
Assassinato
Relações Proibidas
Roubo
Alimentação
Estudo e prática
Outras
Bill Moshe
Porque é uma invenção Rabínica para os gentios não encherem o SACO!
Porque é uma invenção Rabínica para os gentios não encherem o SACO!
Manuel Magalhães
La individualidad por primera vez en la historia es mas valorada que el colectivo. Otro error.
La individualidad por primera vez en la historia es mas valorada que el colectivo. Otro error.
Manuel Magalhães
Siento muchisimo las molestias. Esta fuera de mi control.
Siento muchisimo las molestias. Esta fuera de mi control.
Manuel Magalhães
@YiddishProverb
"The nearer to the synagogue, the farther from God." ~ Yiddish Proverb
@YiddishProverb
"The nearer to the synagogue, the farther from God." ~ Yiddish Proverb
Manuel Magalhães
@YiddishProverb
"A table is not blessed if it has fed no scholars." ~ Yiddish Proverb
@YiddishProverb
"A table is not blessed if it has fed no scholars." ~ Yiddish Proverb
Manuel Magalhães
Cito: "Estabelecerás leis e tribunais de justiça que administrem [as] leis, incluindo a pena de morte para aqueles que matarem, executada apenas se houver uma testemunha ocular" (Nota: A lei judaica, encontrada em Deuteronómio 17:6, requer a palavra de duas ou três testemunhas antes que alguém possa ser executado. De fato, a última sentença do verso 6 afirma especificamente
Não praticarás crueldade contra os animais.
A punição por violar alguma destas Leis de Noach está exposta na página 1192 da Enciclopédia Judaica: "... a violação de qualquer uma dessas sete leis sujeita o infrator à pena capital por decapitação." Por outras palavras, se alguém acusar um goy de violar qualquer uma destas sete leis, este testemunho sozinho é suficiente para decapitar o acusado. Uma pessoa poderia ser executada pela frágil acusação de ser cruel com os animais, e com base no falso testemunho de alguém!! Observe que não há qualquer suposição de inocência até que se prove a culpa, nem da ação de processo ter de provar o caso. Não, pela acusação de uma pessoa o acusado pode ser legalmente decapitado. O HaShem, Bendito seja, até o momento da aliança com Israel, garante que não fez um pacto espiritual nem parecido com este com ninguém. “... Farei um pacto cujos sinais jamais foram feitos diante de nação alguma em toda a terra.” Êxodo 34:10. Este verso sozinho elimina qualquer possibilidade de existência de dois pactos espirituais.
Mas a promessa feita com a humanidade dependia só de D'us, pois Ele só estava obrigado à cumpri-lo e independia de aceitação, portanto era mais uma promessa, uma garantia de que não destruiria a terra com água. Um pacto é feito entre duas partes, o que não ocorreu em Gênesis 8 e 9. O que nos leva à dedução lógica de que o "pacto de Bnei Noach" como é ensinado hoje pelos rabinitas (judeus que seguem os rabinos e o Talmud) é uma fantasia, simplesmente não existe. A humanidade foi agraciada com uma promessa (o arco íris é a prova), a humanidade não fez um pacto com Deus, foi Deus que fez uma promessa à humanidade, chamada ali em português de "pacto ou concerto", mas tem sentido de promessa, pois não é pedido nada em troca. "E Eu convosco estabeleço o meu concerto, que não será mais destruída toda carne pelas águas do dilúvio; e que não haverá mais dilúvio para destruir a terra." Génesis 9:11. Está tudo aí, o HaShem não pede nada em troca, um pacto espiritual tem exigências, você faz a sua parte e Deus a outra parte, foi sempre assim em toda a Bíblia. Na história da humanidade não há registo deste ensinamento de uma religião de "Bnei Noach", (filhos de Noé) isto é um ensinamento recente feito pelos rabinos ortodoxos, eles é que encabeçam os "Bnei Noach" no mundo todo. Isaías, 29:13 , o profeta no original hebraico diz: "... e o seu temor para comigo consiste só em mandamentos de homens, em que foi instruído." No GÉNESIS CAP. 8 E 9 NÃO FALA DE NADA DE "7 PRECEITOS DE NOACH".
Cito: "Estabelecerás leis e tribunais de justiça que administrem [as] leis, incluindo a pena de morte para aqueles que matarem, executada apenas se houver uma testemunha ocular" (Nota: A lei judaica, encontrada em Deuteronómio 17:6, requer a palavra de duas ou três testemunhas antes que alguém possa ser executado. De fato, a última sentença do verso 6 afirma especificamente
Não praticarás crueldade contra os animais.
A punição por violar alguma destas Leis de Noach está exposta na página 1192 da Enciclopédia Judaica: "... a violação de qualquer uma dessas sete leis sujeita o infrator à pena capital por decapitação." Por outras palavras, se alguém acusar um goy de violar qualquer uma destas sete leis, este testemunho sozinho é suficiente para decapitar o acusado. Uma pessoa poderia ser executada pela frágil acusação de ser cruel com os animais, e com base no falso testemunho de alguém!! Observe que não há qualquer suposição de inocência até que se prove a culpa, nem da ação de processo ter de provar o caso. Não, pela acusação de uma pessoa o acusado pode ser legalmente decapitado. O HaShem, Bendito seja, até o momento da aliança com Israel, garante que não fez um pacto espiritual nem parecido com este com ninguém. “... Farei um pacto cujos sinais jamais foram feitos diante de nação alguma em toda a terra.” Êxodo 34:10. Este verso sozinho elimina qualquer possibilidade de existência de dois pactos espirituais.
Mas a promessa feita com a humanidade dependia só de D'us, pois Ele só estava obrigado à cumpri-lo e independia de aceitação, portanto era mais uma promessa, uma garantia de que não destruiria a terra com água. Um pacto é feito entre duas partes, o que não ocorreu em Gênesis 8 e 9. O que nos leva à dedução lógica de que o "pacto de Bnei Noach" como é ensinado hoje pelos rabinitas (judeus que seguem os rabinos e o Talmud) é uma fantasia, simplesmente não existe. A humanidade foi agraciada com uma promessa (o arco íris é a prova), a humanidade não fez um pacto com Deus, foi Deus que fez uma promessa à humanidade, chamada ali em português de "pacto ou concerto", mas tem sentido de promessa, pois não é pedido nada em troca. "E Eu convosco estabeleço o meu concerto, que não será mais destruída toda carne pelas águas do dilúvio; e que não haverá mais dilúvio para destruir a terra." Génesis 9:11. Está tudo aí, o HaShem não pede nada em troca, um pacto espiritual tem exigências, você faz a sua parte e Deus a outra parte, foi sempre assim em toda a Bíblia. Na história da humanidade não há registo deste ensinamento de uma religião de "Bnei Noach", (filhos de Noé) isto é um ensinamento recente feito pelos rabinos ortodoxos, eles é que encabeçam os "Bnei Noach" no mundo todo. Isaías, 29:13 , o profeta no original hebraico diz: "... e o seu temor para comigo consiste só em mandamentos de homens, em que foi instruído." No GÉNESIS CAP. 8 E 9 NÃO FALA DE NADA DE "7 PRECEITOS DE NOACH".
Manuel Magalhães
66 Commandments for Gentiles from The Seven Laws of Noah~» http://
66 Commandments for Gentiles from The Seven Laws of Noah~» http://
Manuel Magalhães
By now most people have heard of Seven Noachide Commandments which are bounding on all Gentiles according to Jewish sages. However, there’s a lot more to these commandments than what meets the eye. It is actually possible to subdivide them further into 66 subdivisions. The Jewish scholar Dr. Aaron Lichtenstein in his book ‘The Seven Laws of Noah’ did exactly that. He based the following subdivisions on Rabbi Moses Maimonides’ 613 commandments for Jews.
By now most people have heard of Seven Noachide Commandments which are bounding on all Gentiles according to Jewish sages. However, there’s a lot more to these commandments than what meets the eye. It is actually possible to subdivide them further into 66 subdivisions. The Jewish scholar Dr. Aaron Lichtenstein in his book ‘The Seven Laws of Noah’ did exactly that. He based the following subdivisions on Rabbi Moses Maimonides’ 613 commandments for Jews.
Manuel Magalhães
66 MANDAMENTOS PARA OS GOYIM A PARTIR DAS SETE LEIS DE NOÉ...
66 MANDAMENTOS PARA OS GOYIM A PARTIR DAS SETE LEIS DE NOÉ...
Manuel Magalhães
The laws below should be treated as recommendations
I. No Idolatry
1. “Against entertaining the thought that there exists a deity except HaShem.”
Negative Mitzvah 1
Exodus 20:3 “You shall have no other gods besides Me”
2. “Against making any graven image [& against having anyone else make one for us].”
Negative Mitzvah 2
Exodus 20:3 “You shall have no other gods besides Me”
3. “Against making idols for use by others.”
Negative Mitzvah 3
Leviticus 19:4 “Do not make gods out of metal, for yourselves”
4. “Against making any forbidden statues [even when they are for ornamental purposes].”
Negative Mitzvah 4
Exodus 20:20 “Do not make with Me gods of silver, neither shall you make for yourselves gods of gold”
5. “Against bowing to any idol [& not to sacrifice nor to pour libation nor to burn incense before any idol, even where it is not the customary manner of worship to the particular idol].”
Negative Mitzvah 5
Exodus 20:5 “Do not bow down to them”
6. “Against worshipping idols in any of their customary manners of worship.”
Negative Mitzvah 6
Exodus 20:5 “Do not worship them”
7. “Against causing our children to pass [through the fire] in the worship of Molech.” In ancient times, the worship of ”Molech” – an Ammonite G-d – was very common, and it required that children be used for the ritual ceremony.
Negative Mitzvah 7
Leviticus 18:21 “Do not give any of your children to set them apart to Molech”
8. “Against practicing Ov.” [Ov is Divination using a mantra to obtain a meditative trance to commune with the dead]
Negative Mitzvah 8
Leviticus 19:31 “Do not turn to mediums”
9. “Against practicing Yiddoni.” [A Yiddoni involves ritual acts and meditation as a means of imaginary prophecy]
Negative Mitzvah 9
Leviticus 19:31 “Do not turn to oracles”
10. “Against turning to idolatry [in word, in thought, in deed, or by any observance that may draw us to its worship].”
Negative Mitzvah 10
Leviticus 19:4 “Do not turn to idols”
II. No blasphemy
1. “To acknowledge the existence of G-d.”
Positive Mitzvah 1
Exodus 20:2 “I am the L-rd, your G-d”
2. “To fear G-d.”
Positive Mitzvah 4
Deuteronomy 6:13 “You shall fear the L-rd, your G-d”
3. “To pray to Him.”
Positive Mitzvah 5
Exodus 23:25 “And you shall serve the L-rd, your G-d”
4. “To sanctify G-d’s name [in face of death, where appropriate].”
Positive Mitzvah 9
Leviticus 22:32 “But I will be sanctified among the Children of Israel”
5. “Against desecrating G-d’s name [even in face of death, when appropriate].” “Chillul HaShem”
Negative Mitzvah 63
Leviticus 22:32 “Neither shall you profane My holy name”
6. “To study the Torah.”
Positive Mitzvah 11
Deuteronomy 6:7 “And you shall teach them diligently to your children.”
7. “To honour the scholars, and to revere one’s teacher.”
Positive Mitzvah 209
Leviticus 19:32 “You shall stand up before an elderly person and give respect to a sage”
8. “Against blaspheming.,” “Birkat HaShem”
Negative Mitzvah 60
Exodus 22:27 “Do not curse G-d”
The laws below should be treated as recommendations
I. No Idolatry
1. “Against entertaining the thought that there exists a deity except HaShem.”
Negative Mitzvah 1
Exodus 20:3 “You shall have no other gods besides Me”
2. “Against making any graven image [& against having anyone else make one for us].”
Negative Mitzvah 2
Exodus 20:3 “You shall have no other gods besides Me”
3. “Against making idols for use by others.”
Negative Mitzvah 3
Leviticus 19:4 “Do not make gods out of metal, for yourselves”
4. “Against making any forbidden statues [even when they are for ornamental purposes].”
Negative Mitzvah 4
Exodus 20:20 “Do not make with Me gods of silver, neither shall you make for yourselves gods of gold”
5. “Against bowing to any idol [& not to sacrifice nor to pour libation nor to burn incense before any idol, even where it is not the customary manner of worship to the particular idol].”
Negative Mitzvah 5
Exodus 20:5 “Do not bow down to them”
6. “Against worshipping idols in any of their customary manners of worship.”
Negative Mitzvah 6
Exodus 20:5 “Do not worship them”
7. “Against causing our children to pass [through the fire] in the worship of Molech.” In ancient times, the worship of ”Molech” – an Ammonite G-d – was very common, and it required that children be used for the ritual ceremony.
Negative Mitzvah 7
Leviticus 18:21 “Do not give any of your children to set them apart to Molech”
8. “Against practicing Ov.” [Ov is Divination using a mantra to obtain a meditative trance to commune with the dead]
Negative Mitzvah 8
Leviticus 19:31 “Do not turn to mediums”
9. “Against practicing Yiddoni.” [A Yiddoni involves ritual acts and meditation as a means of imaginary prophecy]
Negative Mitzvah 9
Leviticus 19:31 “Do not turn to oracles”
10. “Against turning to idolatry [in word, in thought, in deed, or by any observance that may draw us to its worship].”
Negative Mitzvah 10
Leviticus 19:4 “Do not turn to idols”
II. No blasphemy
1. “To acknowledge the existence of G-d.”
Positive Mitzvah 1
Exodus 20:2 “I am the L-rd, your G-d”
2. “To fear G-d.”
Positive Mitzvah 4
Deuteronomy 6:13 “You shall fear the L-rd, your G-d”
3. “To pray to Him.”
Positive Mitzvah 5
Exodus 23:25 “And you shall serve the L-rd, your G-d”
4. “To sanctify G-d’s name [in face of death, where appropriate].”
Positive Mitzvah 9
Leviticus 22:32 “But I will be sanctified among the Children of Israel”
5. “Against desecrating G-d’s name [even in face of death, when appropriate].” “Chillul HaShem”
Negative Mitzvah 63
Leviticus 22:32 “Neither shall you profane My holy name”
6. “To study the Torah.”
Positive Mitzvah 11
Deuteronomy 6:7 “And you shall teach them diligently to your children.”
7. “To honour the scholars, and to revere one’s teacher.”
Positive Mitzvah 209
Leviticus 19:32 “You shall stand up before an elderly person and give respect to a sage”
8. “Against blaspheming.,” “Birkat HaShem”
Negative Mitzvah 60
Exodus 22:27 “Do not curse G-d”
Manuel Magalhães
III. No theft
1. “Against stealing, [i.e., by stealth]“
Negative Mitzvah 244
Leviticus 19:11 “Do not steal”
2. “Against committing robbery, [i.e., openly]“
Negative Mitzvah 245
Leviticus 19:13 “Do not commit robbery”
3. “Against shifting a landmark.”
Negative Mitzvah 246
Deuteronomy 19:14 “You shall not remove your neighbor’s boundary marker”
4. “Against cheating.”
Negative Mitzvah 247
Leviticus 19:13 “You shall not defraud your neighbor”
5. “Against repudiating a claim of money owed.”
Negative Mitzvah 248
Leviticus 19:11 “You shall not reply falsely”
6. “Against overcharging.”
Negative Mitzvah 250
Leviticus 25:14 “You shall not defraud one another”
7. “Against coveting.”
Negative Mitzvah 265
Exodus 20:14 “You shall not covet your neighbor’s house”
8. “Against desiring.”
Negative Mitzvah 266
Deuteronomy 5:18 “You shall not desire your neighbor’s house”
9. “A labourer shall be allowed to eat of the fruits among which he works [under certain conditions].”
Positive Mitzvah 201
Deuteronomy 23:2 “When you come (to work) in your neighbor’s vineyard, you may eat the grapes…you may Pluck the ears”
10. “Against a labourer eating of such fruit [when certain conditions are not met].”
Negative Mitzvah 267
Deuteronomy 23:26 “You shall not waive a sickle to your neighbor’s standing grain”
11. “Against a labourer taking of such fruit home.”
Negative Mitzvah 268
Deuteronomy 23:25 “When you come into your neighbor’s vineyard, then you may eat your fill of grapes at your desire; but you shall not put any in your container”
12. “Against kidnapping.”
Negative Mitzvah 243
Exodus 20:13 “Do not steal”
13. “Against the use of false weights & measures.”
Negative Mitzvah 271
Leviticus 19:35 “You shall do no unrighteousness
14. “Against the possession of false weights & measures.”
Negative Mitzvah 272
Deuteronomy 25:13 “You shall not have in your bag diverse weights, one large and one small”
15 “That one shall be exact in the use of weights & measures.”
Positive Mitzvah 208
Leviticus 19:36 “Honest balance, honest weights, an honest dry measure and an honest liquid measure, you shall have”
16. “That the robber shall return [or pay for] the stolen object.”
Positive Mitzvah 194
Leviticus 5:23 “He shall return that which he stole”
IV. No murder
1. “Against any person murdering anyone”
Negative Mitzvah 289
Exodus 20:13 “You shall not murder”
V. No adultery
1. “Against [a man] having union with his mother.”
Negative Mitzvah 330
Leviticus 18:7 “She is your mother, do not act immodestly with her”
2. “Against [a man] having union with his sister.”
Negative Mitzvah 331
Leviticus 18:9 “Do not act immodestly…with
3. “Against [a man] having union with the wife of his father.”
Negative Mitzvah 332
Leviticus 18:8 “Do not act immodestly with your father’s wife”
4. “Against [a man] having union with another man’s wife.”
Negative Mitzvah 347
Exodus 20:13 “You shall not commit adultery”
5. “Against [a man] copulating with a beast.”
Negative Mitzvah 348
Leviticus 18:23 “Do not act indecently with an animal”
6. “Against a woman copulating with a beast.”
Negative Mitzvah 349
Leviticus 18:23 “A woman may not act indecently with an animal”
7. “Against [a man] lying carnally with a male.”
Negative Mitzvah 350
Leviticus 18:22 “Do not have a relationship with a male as you would with a woman”
8. “Against [a man] lying carnally with his father.”
Negative Mitzvah 351
Leviticus 18:7 “Do not act immodestly with your father”
9. “Against [a man] lying carnally with his father’s brother.”
Negative Mitzvah 352
Leviticus 18:14 “Do not act immodestly with your father’s brother”
10. “Against engaging in erotic conduct that may lead to a prohibited union. [That is, petting by persons whose marriage would be illicit.]“
Negative Mitzvah 353
Leviticus 18:6 “No person shall approach a close relative and act immodestly”
III. No theft
1. “Against stealing, [i.e., by stealth]“
Negative Mitzvah 244
Leviticus 19:11 “Do not steal”
2. “Against committing robbery, [i.e., openly]“
Negative Mitzvah 245
Leviticus 19:13 “Do not commit robbery”
3. “Against shifting a landmark.”
Negative Mitzvah 246
Deuteronomy 19:14 “You shall not remove your neighbor’s boundary marker”
4. “Against cheating.”
Negative Mitzvah 247
Leviticus 19:13 “You shall not defraud your neighbor”
5. “Against repudiating a claim of money owed.”
Negative Mitzvah 248
Leviticus 19:11 “You shall not reply falsely”
6. “Against overcharging.”
Negative Mitzvah 250
Leviticus 25:14 “You shall not defraud one another”
7. “Against coveting.”
Negative Mitzvah 265
Exodus 20:14 “You shall not covet your neighbor’s house”
8. “Against desiring.”
Negative Mitzvah 266
Deuteronomy 5:18 “You shall not desire your neighbor’s house”
9. “A labourer shall be allowed to eat of the fruits among which he works [under certain conditions].”
Positive Mitzvah 201
Deuteronomy 23:2 “When you come (to work) in your neighbor’s vineyard, you may eat the grapes…you may Pluck the ears”
10. “Against a labourer eating of such fruit [when certain conditions are not met].”
Negative Mitzvah 267
Deuteronomy 23:26 “You shall not waive a sickle to your neighbor’s standing grain”
11. “Against a labourer taking of such fruit home.”
Negative Mitzvah 268
Deuteronomy 23:25 “When you come into your neighbor’s vineyard, then you may eat your fill of grapes at your desire; but you shall not put any in your container”
12. “Against kidnapping.”
Negative Mitzvah 243
Exodus 20:13 “Do not steal”
13. “Against the use of false weights & measures.”
Negative Mitzvah 271
Leviticus 19:35 “You shall do no unrighteousness
14. “Against the possession of false weights & measures.”
Negative Mitzvah 272
Deuteronomy 25:13 “You shall not have in your bag diverse weights, one large and one small”
15 “That one shall be exact in the use of weights & measures.”
Positive Mitzvah 208
Leviticus 19:36 “Honest balance, honest weights, an honest dry measure and an honest liquid measure, you shall have”
16. “That the robber shall return [or pay for] the stolen object.”
Positive Mitzvah 194
Leviticus 5:23 “He shall return that which he stole”
IV. No murder
1. “Against any person murdering anyone”
Negative Mitzvah 289
Exodus 20:13 “You shall not murder”
V. No adultery
1. “Against [a man] having union with his mother.”
Negative Mitzvah 330
Leviticus 18:7 “She is your mother, do not act immodestly with her”
2. “Against [a man] having union with his sister.”
Negative Mitzvah 331
Leviticus 18:9 “Do not act immodestly…with
3. “Against [a man] having union with the wife of his father.”
Negative Mitzvah 332
Leviticus 18:8 “Do not act immodestly with your father’s wife”
4. “Against [a man] having union with another man’s wife.”
Negative Mitzvah 347
Exodus 20:13 “You shall not commit adultery”
5. “Against [a man] copulating with a beast.”
Negative Mitzvah 348
Leviticus 18:23 “Do not act indecently with an animal”
6. “Against a woman copulating with a beast.”
Negative Mitzvah 349
Leviticus 18:23 “A woman may not act indecently with an animal”
7. “Against [a man] lying carnally with a male.”
Negative Mitzvah 350
Leviticus 18:22 “Do not have a relationship with a male as you would with a woman”
8. “Against [a man] lying carnally with his father.”
Negative Mitzvah 351
Leviticus 18:7 “Do not act immodestly with your father”
9. “Against [a man] lying carnally with his father’s brother.”
Negative Mitzvah 352
Leviticus 18:14 “Do not act immodestly with your father’s brother”
10. “Against engaging in erotic conduct that may lead to a prohibited union. [That is, petting by persons whose marriage would be illicit.]“
Negative Mitzvah 353
Leviticus 18:6 “No person shall approach a close relative and act immodestly”
Manuel Magalhães
VI. Courts of justice
1. “To appoint judges and officers in each and every community.”
Positive Mitzvah 176
Deuteronomy 16:18 “Appoint judges and officers in all your gates”
2. “To treat the litigants equally before the law.”
Positive Mitzvah 177
Leviticus 19:15 “With righteousness, judge your neighbor”
3. “To inquire diligently into the testimony of a witness.”
Positive Mitzvah 179
Deuteronomy 13:15 “Then you shall inquire, search, and ask diligently”
4. “Against the wanton miscarriage of justice by the court.”
Negative Mitzvah 273
Leviticus 19:15 “You shall do no unrighteousness
5. “Against the judge accepting a bribe or gift from a litigant.”
Negative Mitzvah 274
Exodus 23:8 “And you shall take no bribe”
6. “Against the judge showing marks of honour to but one litigant.”
Negative Mitzvah 275
Leviticus 19:15 “Nor honor an important person”
7. “Against the judge acting in fear of a litigant’s threats.”
Negative Mitzvah 276
Deuteronomy 1:17 “You shall not be afraid because of any man”
8. “Against the judge, out of compassion, favouring a poor litigant.”
Negative Mitzvah 277
Exodus 23:3 “You shall not favor a poor man in his cause”
9. “Against the judge discriminating against the litigant because he is a sinner.”
Negative Mitzvah 278
Exodus 23:6 “You shall not pervert the judgment of the needy in his cause”
10. “Against the judge, out of softness, putting aside the penalty of a mauler or killer.”
Negative Mitzvah 279
Deuteronomy 19:21 “And your eye shall not have pity”
11. “Against the judge discriminating against a stranger or an orphan.”
Negative Mitzvah 280
Deuteronomy 24:17 “You shall not pervert the judgment of the stranger or the orphan”
12. “Against the judge hearing one litigant in the absence of another.”
Negative Mitzvah 281
Exodus 23:1 “You shall not raise a false report”
13. “Against appointing a judge who lacks knowledge of the Law.”
Negative Mitzvah 284
Deuteronomy 1:17 “Do not respect persons in judgment”
14. “Against incrimination by circumstantial evidence.”
Negative Mitzvah 290
Exodus 23:7 “And the innocent and righteous you shall not slay”
15. “Against punishing for a crime committed under duress.”
Negative Mitzvah 294
Deuteronomy 22:26 “But to the girl you shall do nothing”
16. “That the court is to administer the death penalty by the sword [i.e., decapitation].”
Positive Mitzvah 226
Exodus 21:20 “[The sin] shall surely be avenged”
17. “Against anyone taking the law into his own hands to kill the perpetrator of a capital crime.”
Negative Mitzvah 292
Numbers 35:12 “The murderer shall not die until he stands before the congregation in judgment”
18. “To testify in court.”
Positive Mitzvah 178
Leviticus 5:1 “And he is witness, whether he has seen or known of it”
19. “Against testifying falsely.”
VI. Courts of justice
1. “To appoint judges and officers in each and every community.”
Positive Mitzvah 176
Deuteronomy 16:18 “Appoint judges and officers in all your gates”
2. “To treat the litigants equally before the law.”
Positive Mitzvah 177
Leviticus 19:15 “With righteousness, judge your neighbor”
3. “To inquire diligently into the testimony of a witness.”
Positive Mitzvah 179
Deuteronomy 13:15 “Then you shall inquire, search, and ask diligently”
4. “Against the wanton miscarriage of justice by the court.”
Negative Mitzvah 273
Leviticus 19:15 “You shall do no unrighteousness
5. “Against the judge accepting a bribe or gift from a litigant.”
Negative Mitzvah 274
Exodus 23:8 “And you shall take no bribe”
6. “Against the judge showing marks of honour to but one litigant.”
Negative Mitzvah 275
Leviticus 19:15 “Nor honor an important person”
7. “Against the judge acting in fear of a litigant’s threats.”
Negative Mitzvah 276
Deuteronomy 1:17 “You shall not be afraid because of any man”
8. “Against the judge, out of compassion, favouring a poor litigant.”
Negative Mitzvah 277
Exodus 23:3 “You shall not favor a poor man in his cause”
9. “Against the judge discriminating against the litigant because he is a sinner.”
Negative Mitzvah 278
Exodus 23:6 “You shall not pervert the judgment of the needy in his cause”
10. “Against the judge, out of softness, putting aside the penalty of a mauler or killer.”
Negative Mitzvah 279
Deuteronomy 19:21 “And your eye shall not have pity”
11. “Against the judge discriminating against a stranger or an orphan.”
Negative Mitzvah 280
Deuteronomy 24:17 “You shall not pervert the judgment of the stranger or the orphan”
12. “Against the judge hearing one litigant in the absence of another.”
Negative Mitzvah 281
Exodus 23:1 “You shall not raise a false report”
13. “Against appointing a judge who lacks knowledge of the Law.”
Negative Mitzvah 284
Deuteronomy 1:17 “Do not respect persons in judgment”
14. “Against incrimination by circumstantial evidence.”
Negative Mitzvah 290
Exodus 23:7 “And the innocent and righteous you shall not slay”
15. “Against punishing for a crime committed under duress.”
Negative Mitzvah 294
Deuteronomy 22:26 “But to the girl you shall do nothing”
16. “That the court is to administer the death penalty by the sword [i.e., decapitation].”
Positive Mitzvah 226
Exodus 21:20 “[The sin] shall surely be avenged”
17. “Against anyone taking the law into his own hands to kill the perpetrator of a capital crime.”
Negative Mitzvah 292
Numbers 35:12 “The murderer shall not die until he stands before the congregation in judgment”
18. “To testify in court.”
Positive Mitzvah 178
Leviticus 5:1 “And he is witness, whether he has seen or known of it”
19. “Against testifying falsely.”
Manuel Magalhães
Negative Mitzvah 285
Exodus 20:13 “You shall not bear false witness against your neighbor”
VII. No limb of a living animal
1. “Against eating a limb severed from a living animal, beast, or fowl.”
Negative Mitzvah 182
Deuteronomy 12:23 “And you may not eat the life with the meat”
2. “Against eating the flesh of any animal which was torn by a wild beast which, in part, prohibits the eating of such flesh as was torn off an animal while it was still alive.”
Negative Mitzvah 181
Exodus 22:30 “Neither shall you eat any meat that is torn in the field”
Negative Mitzvah 285
Exodus 20:13 “You shall not bear false witness against your neighbor”
VII. No limb of a living animal
1. “Against eating a limb severed from a living animal, beast, or fowl.”
Negative Mitzvah 182
Deuteronomy 12:23 “And you may not eat the life with the meat”
2. “Against eating the flesh of any animal which was torn by a wild beast which, in part, prohibits the eating of such flesh as was torn off an animal while it was still alive.”
Negative Mitzvah 181
Exodus 22:30 “Neither shall you eat any meat that is torn in the field”
Manuel Magalhães
Here is another site with the seven categories plus one (general commands) adding up to more than a total of 66…
http://
It looks at the 613 commands plus some rabbinic commands (620 commands in all) with regards to its:
– applicability to gentiles (e.g. required, optional, irrelevant, forbidden, etc.);
– mandated punishment for gentiles; and
– sources (e.g. Rambam, Rashi, Lubavitcher Rebbe) explaining the relevance to gentiles…
Most violations incur a death penalty… It also contains some interesting descriptions that may be provocative. »» http://
Here is another site with the seven categories plus one (general commands) adding up to more than a total of 66…
http://
It looks at the 613 commands plus some rabbinic commands (620 commands in all) with regards to its:
– applicability to gentiles (e.g. required, optional, irrelevant, forbidden, etc.);
– mandated punishment for gentiles; and
– sources (e.g. Rambam, Rashi, Lubavitcher Rebbe) explaining the relevance to gentiles…
Most violations incur a death penalty… It also contains some interesting descriptions that may be provocative. »» http://
Manuel Magalhães
The Hasidic University list categorised 620 commands, but applicability to gentiles is much fewer. For instance, 235 commands are irrelevant or forbidden, 112 are optional and 31 are uncertain; though certainly more than 66 commands are judged to be relevant or partially relevant.
There is a certain logic to their approach though they do admit that the categorisation of some of the commands may be disputed. They also explain why some commands are in the “idolatory” section and others are in the “blasphemy” section.
There is some similarity to the categorisation by Dr. Aaron Lichtenstein (and they actually quote from his book), but they consider this to be closer to a halacha for gentiles rather than recommendations
Here is an interesting one that is in their idolatory section:
(-44) No shaving the beard
Punishment for gentiles shaving (hmmm, James ;-): from heaven.
http://
Another one from their idolatory section:
(-313) No adding to the written or oral Torah
Punishment for gentiles violating this (e.g., from their descriptions of example violations, regarding the New Testament as a legitimate revelation): death (from heaven).
http://
Here is another interesting one that is in their “forbidden to follow” section:
(+154) To avoid certain activities on the Sabbath
Punishment for gentiles observing Shabbat: death (from heaven)!
http://
Commands like, “not to eat blood”, “not to eat a non-kosher species”, “not to live in Egypt”, are recommended for gentiles and “circumcision” is optional… as there are no punishments for violation for such types of commands. Interesting indeed…
I have heard it said that it is much harder for the Jews and the Noachide laws for the gentiles are much lighter. Maybe, but it is difficult to understand how this is so from these various enumerations of applicable laws. Secondly, the penalty for transgression in quite a few cases seems harsher for the gentile than for the Jew. E.g. The gentile should be executed for theft. The gentile who deliberately overcharges or undercharges in commerce should be executed.
Anyway, the site is a Noachide site and is an attempt to give some clarity to gentiles as to what they should and should not do. I think this quest for clarity is a good thing and perhaps this would be a good starting point for some of the messianic scholars to apply their minds on a command-by-comm
The Hasidic University list categorised 620 commands, but applicability to gentiles is much fewer. For instance, 235 commands are irrelevant or forbidden, 112 are optional and 31 are uncertain; though certainly more than 66 commands are judged to be relevant or partially relevant.
There is a certain logic to their approach though they do admit that the categorisation of some of the commands may be disputed. They also explain why some commands are in the “idolatory” section and others are in the “blasphemy” section.
There is some similarity to the categorisation by Dr. Aaron Lichtenstein (and they actually quote from his book), but they consider this to be closer to a halacha for gentiles rather than recommendations
Here is an interesting one that is in their idolatory section:
(-44) No shaving the beard
Punishment for gentiles shaving (hmmm, James ;-): from heaven.
http://
Another one from their idolatory section:
(-313) No adding to the written or oral Torah
Punishment for gentiles violating this (e.g., from their descriptions of example violations, regarding the New Testament as a legitimate revelation): death (from heaven).
http://
Here is another interesting one that is in their “forbidden to follow” section:
(+154) To avoid certain activities on the Sabbath
Punishment for gentiles observing Shabbat: death (from heaven)!
http://
Commands like, “not to eat blood”, “not to eat a non-kosher species”, “not to live in Egypt”, are recommended for gentiles and “circumcision” is optional… as there are no punishments for violation for such types of commands. Interesting indeed…
I have heard it said that it is much harder for the Jews and the Noachide laws for the gentiles are much lighter. Maybe, but it is difficult to understand how this is so from these various enumerations of applicable laws. Secondly, the penalty for transgression in quite a few cases seems harsher for the gentile than for the Jew. E.g. The gentile should be executed for theft. The gentile who deliberately overcharges or undercharges in commerce should be executed.
Anyway, the site is a Noachide site and is an attempt to give some clarity to gentiles as to what they should and should not do. I think this quest for clarity is a good thing and perhaps this would be a good starting point for some of the messianic scholars to apply their minds on a command-by-comm
Manuel Magalhães
Some Sages ruled that it is permissible and indeed beneficial for Gentiles to observe Sabbath as a day of rest provided that they make at least one violation (of this rest) that would invalidate the Sabbath from a Jewish halachic point of view. For example, even doing something as small as turning on the light once should be enough. This way Gentiles can enjoy all of the benefits of Sabbath and can honor it, yet without trespassing on Israel’s inheritance and blurring the distinctions between Jews and Gentiles.
Some Sages ruled that it is permissible and indeed beneficial for Gentiles to observe Sabbath as a day of rest provided that they make at least one violation (of this rest) that would invalidate the Sabbath from a Jewish halachic point of view. For example, even doing something as small as turning on the light once should be enough. This way Gentiles can enjoy all of the benefits of Sabbath and can honor it, yet without trespassing on Israel’s inheritance and blurring the distinctions between Jews and Gentiles.
Manuel Magalhães
A non-Jew is obligated to work everyday because the Torah writes, “Yom VaLayla Lo Yishbosu,” which can be interpreted to mean, “Day and night they (i.e., the non-Jews) may not rest.” The Rambam (Hilchos Melachim 10:9), however explains that a gentile is prohibited from making his own holiday, or religious observance because the Torah is opposed to the creation of man-made religions. In the words of the Rambam, “A non-Jew is not permitted to create his own religion or mitzvah. Either he becomes a righteous convert (a ger tzedek) and accepts the observance of all the mitzvos, or he remains with the laws that he has without adding or detracting.” A third reason mentioned is that a Jew may mistakenly learn from a gentile who keeps a day of rest and the Jew may create his own mitzvos (Meiri).
Because of this halacha, a non-Jew studying for conversion must perform a small act of Shabbos desecration every Shabbos. There is a dispute among poskim whether this applies to a non-Jew who has undergone brit milah and is awaiting immersion in a mikvah to complete his conversion (Shu”t Binyan Tzion #91).
A non-Jew is obligated to work everyday because the Torah writes, “Yom VaLayla Lo Yishbosu,” which can be interpreted to mean, “Day and night they (i.e., the non-Jews) may not rest.” The Rambam (Hilchos Melachim 10:9), however explains that a gentile is prohibited from making his own holiday, or religious observance because the Torah is opposed to the creation of man-made religions. In the words of the Rambam, “A non-Jew is not permitted to create his own religion or mitzvah. Either he becomes a righteous convert (a ger tzedek) and accepts the observance of all the mitzvos, or he remains with the laws that he has without adding or detracting.” A third reason mentioned is that a Jew may mistakenly learn from a gentile who keeps a day of rest and the Jew may create his own mitzvos (Meiri).
Because of this halacha, a non-Jew studying for conversion must perform a small act of Shabbos desecration every Shabbos. There is a dispute among poskim whether this applies to a non-Jew who has undergone brit milah and is awaiting immersion in a mikvah to complete his conversion (Shu”t Binyan Tzion #91).
Manuel Magalhães
“A gentile may not keep Shabbos or a day of rest (without doing melacha) on any day of the week (Gemara Sanhedrin 58b).”
“Melacha” means any activity that is prohibited to a Jew on Shabbos. So, as long as a Gentile is doing at least some form of “melacha” (which could be as simple as flipping a light switch on and off) he is not really “keeping” the Shabbos as Jews do and therefore he is NOT forbidden to observe “broken” Shabbos because he is not truly fulfilling a mitzvah.
“A gentile may not keep Shabbos or a day of rest (without doing melacha) on any day of the week (Gemara Sanhedrin 58b).”
“Melacha” means any activity that is prohibited to a Jew on Shabbos. So, as long as a Gentile is doing at least some form of “melacha” (which could be as simple as flipping a light switch on and off) he is not really “keeping” the Shabbos as Jews do and therefore he is NOT forbidden to observe “broken” Shabbos because he is not truly fulfilling a mitzvah.
Manuel Magalhães
I just found an other site which confirm that a non-jew (not in a conversion process) could keep shabbat (with melacha). http://
7 laws of Noah can be 66 commandments, and even 620!:
+154) To avoid certain activities on the Sabbath » Forbidden to follow
+155) To bless the Sabbath day: Strongly recommended »»»
To distinguish the Sabbath day from the rest of the week through blessings. In accordance with this commandment, the rabbis instituted special blessings to be recited over wine Friday evening, Saturday during the day, and at the end of the Sabbath on Saturday evening.
While gentiles are not permitted to avoid the 39 types of activity during the Sabbath as Jews must (see commandment +154), gentiles are encouraged, if not required, to fulfill this commandment to honor the Sabbath day with special, festive meals and blessings over wine (partly similar to the blessings recited by Jews).
Rabbinical #3) To light Sabbath candles: Recommended
To add to the activities through which to bless the Sabbath day (see commandment +155), the rabbis instituted the practice of lighting candles in each home right before the Sabbath begins on Friday evening. Gentiles are not permitted to “rest” during the Sabbath (commandment +154), but they are encouraged to honor the Sabbath day similarly to the Jews (commandment +155). Thus it would be proper for gentiles also to light Sabbath candles, though without reciting the Jewish blessing over the act (see rabbinical commandment 1).
For Jews, this commandment also applies to various Biblical holidays. Gentiles, likewise, may optionally light candles for each of the same holidays: Rosh Hashanah (the New Year), Yom Kippur (the Day of Atonement), the first day(s) of Sukkos (the Festival of Huts), Shemini Atzeres (the eighth-day extension of Sukkos), the first and last days of the Passover week, and Shavuos (the anniversary of the giving of the Ten Commandments at Mount Horeb).
I just found an other site which confirm that a non-jew (not in a conversion process) could keep shabbat (with melacha). http://
7 laws of Noah can be 66 commandments, and even 620!:
+154) To avoid certain activities on the Sabbath » Forbidden to follow
+155) To bless the Sabbath day: Strongly recommended »»»
To distinguish the Sabbath day from the rest of the week through blessings. In accordance with this commandment, the rabbis instituted special blessings to be recited over wine Friday evening, Saturday during the day, and at the end of the Sabbath on Saturday evening.
While gentiles are not permitted to avoid the 39 types of activity during the Sabbath as Jews must (see commandment +154), gentiles are encouraged, if not required, to fulfill this commandment to honor the Sabbath day with special, festive meals and blessings over wine (partly similar to the blessings recited by Jews).
Rabbinical #3) To light Sabbath candles: Recommended
To add to the activities through which to bless the Sabbath day (see commandment +155), the rabbis instituted the practice of lighting candles in each home right before the Sabbath begins on Friday evening. Gentiles are not permitted to “rest” during the Sabbath (commandment +154), but they are encouraged to honor the Sabbath day similarly to the Jews (commandment +155). Thus it would be proper for gentiles also to light Sabbath candles, though without reciting the Jewish blessing over the act (see rabbinical commandment 1).
For Jews, this commandment also applies to various Biblical holidays. Gentiles, likewise, may optionally light candles for each of the same holidays: Rosh Hashanah (the New Year), Yom Kippur (the Day of Atonement), the first day(s) of Sukkos (the Festival of Huts), Shemini Atzeres (the eighth-day extension of Sukkos), the first and last days of the Passover week, and Shavuos (the anniversary of the giving of the Ten Commandments at Mount Horeb).
Manuel Magalhães
UMA PROVOCAÇÃO SADIA:
Rabbis also discussed the qualifications of the ben Noach, a non-Jew who conformed to a certain standard of ethical and religious behavior, most prominently, the repudiation of idols (and, hence, the sexual sins associated with idolatry). This category, too, seems to have been more ideal than real, since Gentiles who (a) did not convert to Judaism but also (b) did not worship traditional deities would have occupied a legal and social no-man’s land.” pg 3 of Torah-Observanc
The problem with the phony Noachide “laws” are that (1) they’re false; (2) the motivations behind their invention are highly dubious; (3) their result is, as Fredriksen describes, a legal and social no-man’s land.
Paul see the uncircumcised Believer as belong to the New Covenant via Yeshua (see 1 Corinthians chapters 5 and 10). Paul sees the New Covenant as upholding Torah (not negating it).
The evidence that the New Testament holds uncircumcised Believers (UBs) to be Israeli citizens (Eph 2) is found primarily in three primary forms: (1) the New Testament commands UBs to immerse in a mikveh–somethin
While those are the primary ways of understanding the COVENANTAL basis for identity (as opposed to this phony Noachide invention), there are yet other forms of corroborating evidence such as the numerous instances in which gentiles are referred to as having previously been gentiles in the flesh and the fact that Paul commands UBs to “put into practice” everything that they’ve seen him do.
Now the rebuttal to this view is as follows: Messianics rely heavily on their interpretation of Acts 15 and also Galatians 5. In short, they interpret the dispute in Acts 15 as being about “whether gentiles should follow the Torah” (also Acts 21) and they interpret Galatians 5 as “evidence that Paul discouraged gentiles from being circumcised.”
The problem with using these passages is as follow:
Issue analysis tells us to look at the context of the original dispute in Acts 15:1 (Gal 2). The dispute was not about Torah observance. The dispute was over a false teaching that said salvation comes by circumcision. But Messianics look at Acts 15:5 and, failing to examine the Greek, come to the conclusion that the issue was both “circumcision for salvation” and also “whether gentiles should observe Torah.” In fact, the Greek shows us that the Pharisees view was as follows:
Acts 15:5 “But some of those from the sect of the Pharisees having believed, saying, It is right to circumcise them, to command and to keep the law of Moses.” The Interlinear Bible: One Volume Edition.
In other words, they believed that this doctrine of circumcision salvation was the correct way “to command and to keep the law of Moses.”
Messianics also misinterpret “yoke” in Acts 15 to be “Torah.” They overlook the fact that Scripture specifically says Torah is not a yoke and they overlook how Paul uses “yoke” in Galatians 5 to refer to works-based justification.
Finally, Messianics fail to take note of the other way to determine what the true issue was before the court. They fail to take note of Peter’s argument before the court. Peter argued that the gentiles were saved by faith (as opposed to works).
This is just a nutshell version of what’s wrong with their exegesis of Acts 15.
Moving on to Galatians 5:
They misinterpret Galatians 5 as Paul saying that he’s against all circumcision. But, in fact, Paul is addressing those who “are trying to justified by the law.” So in context, Paul is not against proper circumcision but rather he’s against the false doctrine of circumcision-sa
In conclusion, the Noachide “Laws” are invented by Rabbis who don’t believe in the New Covenant and therefore cannot accept that Yeshua has accepted the uncircumcised into His covenant via mikvaot, spiritual immersion, spiritual circumcision, participation in the Passover Lamb, etc. So the question to ask yourself is this: am I going to let the Rabbis have the final say or am I going to let the New Testament have the final say?
You can’t have One New Man by splitting him in half. The One New Man is supposed to be a powerhouse of Torah-learning and showing the world about peace and love. We’ll have the One New Man as soon as we can establish an egalitarian ecclesiology (Eph 2) that is based on a core doctrine of New Covenantal Nomism–Jews and converts learning and practicing Torah together.
UMA PROVOCAÇÃO SADIA:
Rabbis also discussed the qualifications of the ben Noach, a non-Jew who conformed to a certain standard of ethical and religious behavior, most prominently, the repudiation of idols (and, hence, the sexual sins associated with idolatry). This category, too, seems to have been more ideal than real, since Gentiles who (a) did not convert to Judaism but also (b) did not worship traditional deities would have occupied a legal and social no-man’s land.” pg 3 of Torah-Observanc
The problem with the phony Noachide “laws” are that (1) they’re false; (2) the motivations behind their invention are highly dubious; (3) their result is, as Fredriksen describes, a legal and social no-man’s land.
Paul see the uncircumcised Believer as belong to the New Covenant via Yeshua (see 1 Corinthians chapters 5 and 10). Paul sees the New Covenant as upholding Torah (not negating it).
The evidence that the New Testament holds uncircumcised Believers (UBs) to be Israeli citizens (Eph 2) is found primarily in three primary forms: (1) the New Testament commands UBs to immerse in a mikveh–somethin
While those are the primary ways of understanding the COVENANTAL basis for identity (as opposed to this phony Noachide invention), there are yet other forms of corroborating evidence such as the numerous instances in which gentiles are referred to as having previously been gentiles in the flesh and the fact that Paul commands UBs to “put into practice” everything that they’ve seen him do.
Now the rebuttal to this view is as follows: Messianics rely heavily on their interpretation of Acts 15 and also Galatians 5. In short, they interpret the dispute in Acts 15 as being about “whether gentiles should follow the Torah” (also Acts 21) and they interpret Galatians 5 as “evidence that Paul discouraged gentiles from being circumcised.”
The problem with using these passages is as follow:
Issue analysis tells us to look at the context of the original dispute in Acts 15:1 (Gal 2). The dispute was not about Torah observance. The dispute was over a false teaching that said salvation comes by circumcision. But Messianics look at Acts 15:5 and, failing to examine the Greek, come to the conclusion that the issue was both “circumcision for salvation” and also “whether gentiles should observe Torah.” In fact, the Greek shows us that the Pharisees view was as follows:
Acts 15:5 “But some of those from the sect of the Pharisees having believed, saying, It is right to circumcise them, to command and to keep the law of Moses.” The Interlinear Bible: One Volume Edition.
In other words, they believed that this doctrine of circumcision salvation was the correct way “to command and to keep the law of Moses.”
Messianics also misinterpret “yoke” in Acts 15 to be “Torah.” They overlook the fact that Scripture specifically says Torah is not a yoke and they overlook how Paul uses “yoke” in Galatians 5 to refer to works-based justification.
Finally, Messianics fail to take note of the other way to determine what the true issue was before the court. They fail to take note of Peter’s argument before the court. Peter argued that the gentiles were saved by faith (as opposed to works).
This is just a nutshell version of what’s wrong with their exegesis of Acts 15.
Moving on to Galatians 5:
They misinterpret Galatians 5 as Paul saying that he’s against all circumcision. But, in fact, Paul is addressing those who “are trying to justified by the law.” So in context, Paul is not against proper circumcision but rather he’s against the false doctrine of circumcision-sa
In conclusion, the Noachide “Laws” are invented by Rabbis who don’t believe in the New Covenant and therefore cannot accept that Yeshua has accepted the uncircumcised into His covenant via mikvaot, spiritual immersion, spiritual circumcision, participation in the Passover Lamb, etc. So the question to ask yourself is this: am I going to let the Rabbis have the final say or am I going to let the New Testament have the final say?
You can’t have One New Man by splitting him in half. The One New Man is supposed to be a powerhouse of Torah-learning and showing the world about peace and love. We’ll have the One New Man as soon as we can establish an egalitarian ecclesiology (Eph 2) that is based on a core doctrine of New Covenantal Nomism–Jews and converts learning and practicing Torah together.
Manuel Magalhães
Acts 10:47-48 “47 Can any man forbid water, that these should not be baptized , which have received the Holy Ghost as well as we? 48 And he COMMANDED them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.”
Gene, I’m confused about something. It is a historical fact that gentiles were forbidden from undergoing tevilah and yet here Peter commands the gentiles to undergo tevilah. Why would Peter command those gentiles to do something that is both forbidden to gentiles in Judaism and is also not in the set of commands known as the Noachide Laws? Doesn’t this disprove the entire conceptual framework of the so-called Noachide Laws?
Next:
You cite Acts 15 as proof that nothing more can be required of gentiles than the four prohibitions. Yet you contradict yourself by allowing the Rabbis to add to that. A contradiction indicates invalid logic, does it not? And then, as I’ve shown above, we have examples of the gentiles being “commanded” to do more things than merely “abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality.” How can you possibly reconcile this with your so-called Noachide Laws?
Acts 10:47-48 “47 Can any man forbid water, that these should not be baptized , which have received the Holy Ghost as well as we? 48 And he COMMANDED them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.”
Gene, I’m confused about something. It is a historical fact that gentiles were forbidden from undergoing tevilah and yet here Peter commands the gentiles to undergo tevilah. Why would Peter command those gentiles to do something that is both forbidden to gentiles in Judaism and is also not in the set of commands known as the Noachide Laws? Doesn’t this disprove the entire conceptual framework of the so-called Noachide Laws?
Next:
You cite Acts 15 as proof that nothing more can be required of gentiles than the four prohibitions. Yet you contradict yourself by allowing the Rabbis to add to that. A contradiction indicates invalid logic, does it not? And then, as I’ve shown above, we have examples of the gentiles being “commanded” to do more things than merely “abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality.” How can you possibly reconcile this with your so-called Noachide Laws?
Manuel Magalhães
It seems that you’ve missed the whole connection of Noah and the symbolic (of death and new life) ritual of baptism. So, let me remind you that your namesake, Peter the Apostle, tightly linked the two, which would mean that Gentile “baptism” is not really something new nor is it a conversion to Judaism at all (contrary to your view), but instead something that mirrors the baptism Noah himself (along with his family) had to undergo:
“G-d waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, and this water symbolizes baptism that now saves you also–not the removal of dirt from the body but the pledge of a good conscience toward G-d. It saves you by the resurrection of Yeshua the Messiah” (1 Peter 3:20-21)
Also, note the Apostle Peter didn’t include the baptism in the letter because he was writing to already baptized Gentile believers. In the similar vein, Noah, in his baptism, also didn’t have to be commanded to get baptized (nor can one baptize oneself), but rather G-d Himself baptized him and only afterwards was Noah given various commandments.
Therefore, it makes perfect sense that baptism for Gentiles is not listed as part of Noahadic commandments within modern Judaism – they are (according to the Jewish worldview) already baptized by the flood:
“The flood of Noah served as a cosmic mikvah that purified the world–hence the 40 days of rain, paralleling the 40 se’ah of water necessary for a Kosher mikvah. Indeed, after the flood, Noah “beheld a new world.” (Rabbi Yossi Marcus, AskMoses.com,)
It seems that you’ve missed the whole connection of Noah and the symbolic (of death and new life) ritual of baptism. So, let me remind you that your namesake, Peter the Apostle, tightly linked the two, which would mean that Gentile “baptism” is not really something new nor is it a conversion to Judaism at all (contrary to your view), but instead something that mirrors the baptism Noah himself (along with his family) had to undergo:
“G-d waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, and this water symbolizes baptism that now saves you also–not the removal of dirt from the body but the pledge of a good conscience toward G-d. It saves you by the resurrection of Yeshua the Messiah” (1 Peter 3:20-21)
Also, note the Apostle Peter didn’t include the baptism in the letter because he was writing to already baptized Gentile believers. In the similar vein, Noah, in his baptism, also didn’t have to be commanded to get baptized (nor can one baptize oneself), but rather G-d Himself baptized him and only afterwards was Noah given various commandments.
Therefore, it makes perfect sense that baptism for Gentiles is not listed as part of Noahadic commandments within modern Judaism – they are (according to the Jewish worldview) already baptized by the flood:
“The flood of Noah served as a cosmic mikvah that purified the world–hence the 40 days of rain, paralleling the 40 se’ah of water necessary for a Kosher mikvah. Indeed, after the flood, Noah “beheld a new world.” (Rabbi Yossi Marcus, AskMoses.com,)
Manuel Magalhães
“No rabbi, nor any of the apostles, viewed baptism of Gentiles as conversion to Judaism…”
You seem to think there were two types of mikvot: a gentile mikveh and a Jewish mikveh. This is absolutely false. There was only a Jewish mikveh allowed only to Jews and proselytes AND NO ONE ELSE.
You can try to argue that there was a gentile mikveh but to do so you will have to contradict Talmudic Law (Yevamot).
“No rabbi, nor any of the apostles, viewed baptism of Gentiles as conversion to Judaism…”
You seem to think there were two types of mikvot: a gentile mikveh and a Jewish mikveh. This is absolutely false. There was only a Jewish mikveh allowed only to Jews and proselytes AND NO ONE ELSE.
You can try to argue that there was a gentile mikveh but to do so you will have to contradict Talmudic Law (Yevamot).
Manuel Magalhães
Mikveh of Yeshua does not have analog in Judaism apart from the story of Noah – it’s unique to him (at least until my people as a whole acknowledge him as Messiah). As I quoted Apostle Peter, the Mikveh of Yeshua is also a recreation of Noah’s day mikveh of the world via the Flood. It’s part of mystery of G-d through Yeshua that Gentiles are accepted as Gentiles, and not as converts to Judaism (Jews by faith) or even practitioners of Judaism sans conversion. Yes, the salvation is from the Jews and the faith of the nations will one day be focused on Israel and G-d who will dwell there. However, the Apostles and the Holy Spirit made this abundantly clear in Acts 15 that Gentiles are not converts to Judaism and by no means have the same obligations to Torah as do the Jews, and yet some wish to persist in the error. Had One Law folks had their way back then, not only would they been just as anti-Judaism (as many are today) as some Gentiles became after destruction of the Temple, they would also have made it very hard for Gentiles to come to faith and that faith (Christianity) would have been dead in water. The Yeshua faith would have remained as tiny, as divided and divisive, as confused, and as insignificant as your average One Law congregation…
Mikveh of Yeshua does not have analog in Judaism apart from the story of Noah – it’s unique to him (at least until my people as a whole acknowledge him as Messiah). As I quoted Apostle Peter, the Mikveh of Yeshua is also a recreation of Noah’s day mikveh of the world via the Flood. It’s part of mystery of G-d through Yeshua that Gentiles are accepted as Gentiles, and not as converts to Judaism (Jews by faith) or even practitioners of Judaism sans conversion. Yes, the salvation is from the Jews and the faith of the nations will one day be focused on Israel and G-d who will dwell there. However, the Apostles and the Holy Spirit made this abundantly clear in Acts 15 that Gentiles are not converts to Judaism and by no means have the same obligations to Torah as do the Jews, and yet some wish to persist in the error. Had One Law folks had their way back then, not only would they been just as anti-Judaism (as many are today) as some Gentiles became after destruction of the Temple, they would also have made it very hard for Gentiles to come to faith and that faith (Christianity) would have been dead in water. The Yeshua faith would have remained as tiny, as divided and divisive, as confused, and as insignificant as your average One Law congregation…
