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Going in morally upright ways

Rambam, end of Laws of the Sabbatical and Jubilee Years:
(This i have from Chumash Kol Menachem, synagogue ed. p. 1184)

[Clarified in brackets by Director Michael according to the Moznaim Mishneh Torah edition, translated by Rabbi Eliyahu Touger]

'Why did the tribe of Levi not [receive] part of the Land of Israel or its [spoils of war]?
Because they were singled out to [serve] G-d and [minister to Him], and to teach the public about His morally upright ways and fair laws - as the verse states, "They will teach your laws to Ya'akov and your Torah to Israel" (Devarim 33:10) Therefore they were separated from wordly matters: They do not join the [king's] army as the rest of the Jewish people, they do not inherit [owernship of land in Israel], and they cannot aquire [it] for themselves by a physical act. They are the army of G-d...
But this is not exclusive to the tribe of Levi. Rather, any type of person from among all the inhabitants of the world, whose spirit inspires him, and he resolves in his mind to set himself apart [from worldly pursuits], to stand before G-d and serve [Him], to [minister to] Him, and to know G-d; who [then acts upon his resolution and he] goes in a morally upright manner - following his inherent, God-given disposition, and he discards all the numerous concerns that people are normally preoccupied with - then he will *[be sanctified as a] holy of holies* [similar to Aaron the High Priest], and G-d will be his portion and his inheritance for all eternity. Even in this world, he will merit to receive [sufficient for] his material needs, in a similar manner to the priests and Levites, as we see that David [who was not from the tribe of Levi] said (Psalms 16:5), 'G-d is the portion of my inheritance and of my cup. You support my lot!'

- The 'Toras Menachem' (teachings of the Lubavitcher Rebbe) below states that "The Torah .. grants the power to any individual person who wishes to avail himself of the challenge, to become a true servant of G-d [and minister to Him], by making the effort .. to be "morally upright," despite social pressures in the opposite direction." -

So, my question is: How does this go beyond the required way of life for a Jew, and for a Noahide?

Thank you.
Individual Jews and Noahides are not REQUIRED to take on any of these extra services to G-d:

- to teach the public at large that G-d's ways are morally upright and that His Laws are fair (i.e. righteous)
- to discard one's mental concern for the worldly matters that preoccupy people in general
- to dedicate one's life to constantly serving G-d

(Example: since G-d is eternal and everywhere, there is no concept of a "servant of G-d" taking a vacation from serving Him.)

Thank you very much.
I will, if I may, ask for a yet further clarification of the above.
Can more be brought out in this forum of the particulars of this sanctification?
What will be the fundamental distinctions of one who devotes himself to this path?
In addition to faithful observance of the Noahide Code, because it is commanded by G-d through Moses at Mount Sinai, a righteous, pious Gentile can also, for example, dedicate him/herself to the practices of Divine service outlined on our web page:

It discusses the following righteous practices:
- Contemplation of G-d
- Noahide Torah Study
- Prayer
- Good Deeds and Proper Charity
- Return to G-d
- Joy
- Honoring Father and Mother
- Not to Deceive Others
Thank you again.
But my meaning in the above question was another. My words were ambiguous, and I apologize for this.

What I seek, rather, is an understanding of the spiritual effects upon one who chooses this path. For it says he will be sanctified as a Holy of Holies, similar to Aaron the High Priest, and G-d will be his portion and his inheritance for all eternity.

Bluntly put: what other portion can be had?
The spiritual effects upon one who chooses this path:

As stated,

- "G-d will be his portion" - the person will have a more personal relationship with G-d.

- "G-d will be ... his inheritance for all eternity" - the person will certainly merit to have a place of spiritual reward for his soul in the Heavens (after the end of his physical lifetime), and eternally in the World to Come after being resurrected. One's individual spiritual rewards in both places are granted "measure for measure," so these rewards will be greater than those of someone who was righteous (i.e., who observed the Torah's Noahide Code), but did not choose this higher path.
Dear teacher,

I have been trying to follow the moral conducts as outlined in chapter 8 of Part I : The Fundamentals of the Faith of "THE DIVINE CODE". While certainly most of the points regarding the conduct were already being followed by me, I find it is becoming difficult to follow the first point: never to be angry. I am by heart very peaceful. I do think however that anger does serve useful purposes at times. I find it difficult to "not take revenge" or much more "don't hold grudge". Are not these points good for books and unpractical in real life? I am certain I am wrong in my understanding in some ways. So please explain to me the dichotomy in the points written and the real world which is so different. I am a Baniya from Bihar who loves to do/follow anything whole-heartedly, and I find it problematic to follow some of these conducts in my business dealings (for example, controlling my servants, dealing with cunning people, etc.). I would request you to throw some light on this fundamental question: anger or holding a grudge is always wrong.

Sorry if all these questions sounds too stretched, but I am just trying to please G-d with all my heart!

ps: "The Divine Code" is an amazing book indeed.

You're correct that it is possible for anger to serve a useful purpose in some specific situation, because G-d created everything for a purpose - including anger. I will explain that last.

The problem arises when a person allows his capacity for anger to flare up and take hold when it shouldn't. This is anytime when a person's anger would be a demonstration of lack of faith in G-d. A person needs to understand the true essence of a situation, and then accept that intellectually. Because the mind has a natural power of control over the emotions, the emotions will follow the way that the person thinks about the situation.

There are two aspects of the proper understanding, and these are like two sides of the same coin:

(1) Everything happens by Divine Providence - as G-d wills it to be at that moment. Once something has happened, then by default it is established that it was G-d's will. Therefore, the book of Zohar teaches that "Whoever is in a rage is as if he worships idols." If the person truly believed that what already happened was done by G-d, he wouldn't become angry. This does not change the fact that the person who made him angry was acting with freedom of choice, and is responsible for the damage and/or sin that he committed, and is liable by G-d's and the society's laws for the wrong that was done. Nevertheless, in regard to any harm or inconvenience or challenge that was inflicted, it was decreed by G-d that this would befall that person in one way or another, for the sake of an ultimately good purpose. (In the words of the Sages, "This too is for the best.") Of course, G-d obligates others to help the victim in a way of goodness and kindness, and victim to help himself as much as possible.

(2) Everything that exists is constantly being created out of nothing by G-d's creative divine speech. This is not meant in a general way, but rather in every detail, at every instant, just as it was during the first six days of creation. At the end of the sixth day of creation, after Adam and Hava (Eve) had erred by eating from the Tree of Knowledge of Good and Bad and they temporarily brought physical death into the world, G-d looked over His creation and declared that it was "very good" (Genesis 1:31). The same applies at every instant in time since then. Therefore the true existence of every being and every event is the creative force of the combinations of the letters of divine speech that G-d is speaking. So if there is a person who is being harmed, and one who is harming him, both are united at every moment as different details of the overall creation that G-d is bringing into existence at that instant, in a way that is "very good". In some places and situations this goodness is revealed, and in some places and situations it is concealed. When the Messiah (Moshiach) comes speedily in our days, and brings in the perfection of the Messianic Era, the occupation of the entire world will only be to know G-d. Then the goodness of everything that happened will be revealed and understood, because it will be revealed how everything that happened was part of leading the world to the Messianic Era. Our job is to be improving the world in general or in any detail at every opportunity that G-d gives us, so that we will be partners with G-d in this process. So if a person becomes angered by something that happened, he is denying that goodness by thinking that he knows better about what should have happened, and conceptually this is like the idea of rejecting G-d and worshiping false gods of one's own choosing, which is idol worship.

For more information, please see this page of our web site:

So when is anger good and proper? It may happen that you will see someone sinning or about to sin. who is your colleague, who respects you and who is habitually with you in the observance of G-d's commandments. This even includes a time when you observe yourself sinning, or being tempted to sin. At that time you may rationally determine that if you display anger about that situation, you may be able to accomplish the good and meritorious deed of warning off the person (even yourself) from committing the wrongdoing. The prime example of this is when Moses become angered about the sin of the golden calf that he observed in progress when he came down from Mount Sinai. By displaying his anger to the people and breaking the precious first tables of the Ten Commandments before their eyes, he was able to stop them from continuing in their sin. This act of Moses was greatly pleasing to G-d, because it saved the Jews from being destroyed, and it taught them the power of repentance.

On the other hand, just prior to that, Aaron witnessed the people sinning, but he know that if he displayed anger, the people would not listen to him, and in fact they would they would turn against him. So he held his peace and trusted in G-d that Moses would soon return as he promised and save the situation. Likewise when we see a negative situation that can't be improved by letting ourselves get angry for a moment, we should trust that Moshiach (the true Messiah) will come at any moment to rectify the situation, and in the meantime we should do what is in our power to improve the situation in a positive, constructive way that is in accordance with G-d's commandments and a person's obligation to act in the morally upright ways that are taught in the Torah-based Noahide Code.
Thankyou, that was really helpful post and reply, it has opened a lot up for me.

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