By the Grace of G-d

www.AskNoah.org ADDITIONAL RIGHTEOUS TRADITIONS ACCEPTED BY OBSERVERS OF THE SEVEN NOAHIDE LAWS

In addition to the 7 Noahide Laws, the nations of antiquity voluntarily accepted several rules of moral behavior.* These meritorious acts are described in chapter 4, "The Seven Universal Laws of Noah," in the book by David Sears, "Compassion for Humanity in the Jewish Tradition" (Pub. by Jason Aronson, Inc., Northvale, NJ, 1998).

[The following list of these righteous practices is taken from this book with the gracious permission of the author, in synopsis.]

1. Contemplation of G-d: Abraham, the first Patriach, discovered G-d by contemplating the origin of the universe. Following his example, contemplating nature and searching out its mysteries can be a path to G-d. Contemplating on the omnipresence of the Creator, Who is the Source of existence and the only True Existence, is another spiritual practice discussed in various Kabbalistic and Chasidic works. [1] However, for most of us, it is very difficult to progress on the proper path without the guidance of a Torah-true teacher. [After the Torah was given, you need to begin by learning and observing the Divine commandments which apply to you, either as a Gentile or a Jew.]

Synopsis of excerpts from a talk by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, on 11 Nisan 5743 - 1983:

"In truth, thinking about G-d is itself a prayer. This is a mitzvah [in the sense of a righteous activity] that precludes idol worship, which is a prohibition contained in the seven universal Noahide Commandments. Since every mitzvah has the nature of leading to another mitzvah [Ethics of the Fathers, ch. 4], surely this good deed will have a continuing good effect on the person. There is no doubt that if you inquire of the person about the events in his life in the following days and weeks [after he engages in this mitzvah], you will recognize Divine Providence. When one thinks about G-d the result is that later, when he considers doing something which is perhaps not proper and just, he will remember the "Eye that Sees," and this will stop him!"

2. Noahide Torah Study: In order to live by the Universal [Noahide] Code, one must study its precepts. An outline is really just a starting point. The various ramifications of the Seven Noahide Commandments are discussed in several modern works devoted to the subject. The Sages of Israel taught that study of the Torah's precepts (including the Universal Code) should be in a spirit of humility and faith. Therefore, Gentiles who believe in the One True G-d and strive to live by the Universal Code should study the details of their seven commandments, as well as other parts of Torah literature relevant to their spiritual needs and responsibilities. [2]

3. Prayer: Every person can establish a relationship with G-d through prayer. One should petition the Creator for all of his or her needs, and pray for the welfare of others. G-d receives the prayers of all who sincerely call upon Him. Thus, the Holy Temple in Jerusalem is called "a House of Prayer for all nations." [Isaiah 56:7] Through devotional prayer one can come to experience transcendence of self and attachment to G-d. Rabbi Nachman of Breslov especially recommended going into the forests or fields in order to achieve this. (In one's home, it is beneficial to pray in a quiet, private room.) This practice is associated with Isaac, the second Patriach, who is described as praying "alone" in the fields. [Gen. 24:63] [Isaac also prayed at home with his wife, she on one side of the room, and he on the other (Gen. 25:21).]

4. Good Deeds and Proper Charity: We are all merely custodians of the wealth we possess, the purpose of which is to improve the world as much as possible. In addition to benefiting others, through giving charity and other altruistic acts one overcomes the ego, ceases to be a taker, and becomes a giver. Even without completely pure motives, the one who gives is meritorious, for the receiver benefits in any case... People of all nations elicit Divine mercy and protection through their acts of charity and good deeds. [3]

5. Return to G-d: Anyone can turn away from evil and come back to G-d at any moment, no matter what they may have done previously. [Jonah 3:10] As the rabbis taught, "Nothing can stand in the way of repentance." The state of spiritual accord that one regains through this act of return is not something artificial. It is the original condition of the soul. King David exemplified repentance, as many of his psalms show [see for example Psalm 51]. Despair has no true existence, for it denies G-d's mercy, as well as His ability to alter the laws of nature or to intervene in history. The prophets of Israel taught that G-d seeks the repentance of Jews and Gentiles alike. [Jonah 4:11; Jeremiah 18:8] In a sense, this is the entire purpose of creation.

6. Joy: Despair is the antithesis of faith. When one truly considers that everything is in G-d's hands and that everything is for the ultimate good, it is possible to be happy in all circumstances. Thus, the Talmud relates that a certain Sage ... would habitually remark, "This, too, is for the good." [4] The prophets of Israel declared that all of history is leading to a time when evil, suffering, and strife will cease. Then, all the good that mankind has accomplished will be gathered together, and G-dliness will be revealed to all. This is the Messianic era. When a person realizes that by following G-d's precepts he is helping to bring the world to this state of perfection, he should be especially joyous. There is a Chasidic story that illustrates this point: Once there was a poor person who was known for his great joy. Some of his neighbors, who were having a hard time themselves, found this a bit annoying. "You're the poorest man in town," they remarked. "Why are you so full of joy?" "I borrowed it," he admitted, "from the better days ahead!" May we soon see the days of true joy, when at last there will be peace between nations, and "the knowledge of G-d will fill the earth like the water that covers the sea." [Isaiah 11:9]

* ASK-NOAH NOTE: The book The Divine Code, Volume 1, by Rabbi Moshe Weiner, lists another obligation:

7. Honoring Father & Mother: Although Gentiles were not commanded to honor father and mother, from the beginning of creation they distinguished themselves by accepting an obligation to perform this righteous act (see Tractate Kiddushin 31a).

The Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, points out another restraint that became universally adopted [5]:

8. Not To Deceive Others: This is evidenced by Jacob's accusation against Laban (Gen. 29:25), "Why have you deceived me?", against which Laban takes pains to justify himself (thus showing that he agreed that deception was considered a sin). This rule also forced Jacob to marry Rachel as he had originally promised her before Laban switched her for Leah, even though he personally wished to restrict himself to only one wife.

Footnotes:

[1] Some of this material has been presented in David Sears' anthology of early Chasidic teachings, The Path of the Baal Shem Tov (Jason Aronson, 1997).

[2] Some authorities consider the study of the Noahide Commandments to be an offshoot of the prohibition against blasphemy, because you bring honor to G-d by following the Divine commandments which are incumbent upon you.

[3] Tractate Bava Basra 10b. [4] Tractate Taanis 21a, concerning the individual Nachum Ish Gamzu.

[5] Likkutei Sichos vol. 5, pages 141-148.

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