Legal Rulings · Part 2

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

A person who wants to do only those good deeds that he feels impelled to perform without being ordered to do so stresses his own importance. He thinks that he is the focus of everything. But when a person decides to carry out the Mitzvot because he has been ordered to by G-d, then he feels the importance of the G-d that orders. It is only then that he manages to discover and find all his hidden powers in order to carry out these mitzvot. These hidden powers cannot be tapped to their utmost if a person carries out the mitzvot simply because he has the sudden urge or mood to do so. This decision is strengthened even more when the person announces it before three learned and wise Jews. This acts transforms the person into a Ger Toshav. Even today, when, since all of the Israelites have not yet returned to their land, the laws concerning a Ger Toshav are not applicable – in reference to the special privileges which would otherwise apply to a non-Jew who has made such a declaration – such a declaration made before three observant Jews nevertheless still enhances the status of the non-Jew.

This declaration should include: belief in the principles of the existence of the one true G-d, who is everlasting, the Creator of all things, guides all of his creations, is the One that gave the Torah on Sinai for all of humanity, and oversees all the actions of the human beings to reward and punish them for their deeds. Then the person should state that he is willing to fulfill the seven mitzvot that were given to Noah. (There are those who believe that this announcement should be accompanied by submersing in a pool of at least 660 liters of water, like the sea, spring or a man-made pool built in the earth. However we know of no basis for this view.)^[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 opinions of a few of the noted and authoritative scholars are here cited to show the change in halacha towards non-Jews and the assumption whether they are idolators or Bnei Noach, since post-Talmudic times.

From the Post-Talmudic Period to the Present Time

R. Sherira Gaon, president of the college in Pumbedita in the tenth century, permitted Jews to bring suit in a Gentile court on the defendant's refusal to have the case adjudicated by a Jewish tribunal. "Even if the Jew be the robber and the Gentile the one robbed, it is the duty of those who know it to so testify before the justice" (quoted in "Be'er ha-Golah" to Shulḥan 'Aruk, Ḥoshen Mishpaṭ; see also ib. 426, 5).

Maimonides (twelfth century), in his code written in Egypt, says: "It is forbidden to defraud or deceive any person in business. Jew and non-Jew are to be treated alike. If the vendor knows that his merchandise is defective, he must so inform the purchaser. It is wrong to deceive any person in words, even without causing him a pecuniary loss ("Yad," Mekirah, xviii. 1). In his Mishnaic commentary Maimonides remarks: "What some people imagine, that it is permissible to cheat a Gentile, is an error, and based on ignorance. The Almighty—praised be His Name!—instructed us that in redeeming a Hebrew servant from the services of a Gentile owner 'he shall reckon with him that bought him'" (Lev. xxvi. 50), meaning to be careful in his calculation not to cheat the Gentile. This was in Palestine, where the Jews had the upper hand over the Gentiles. How much more should the law be observed at the present time, when they have no sovereignty over the Gentiles. Moreover, neglect of the precept would cause the desecration of His Name, which is a great sin. Deception, duplicity, cheating, and circumvention toward a Gentile are despicable to the Almighty, as "all that do unrighteously are an abomination unto the L-rd thy G-d" (Deut. xxv. 16; commentary to Kelim xii. 7).

Moses of Coucy (thirteenth century) writes: "I have been preaching before those exiled to Spain and to other Gentile countries, that, just because our exile is so prolonged, it behooves Israel to separate from worldly vanities and to cleave to the seal of the Holy One, which is Truth, and not to lie, either to Jew or Gentile, nor to deceive them in the least thing; to consecrate themselves above others, as 'the remnant of Israel shall not do iniquity nor speak lies.' . . . Behold, the visitation of the Flood for the violence done to the wicked Gentiles!" ("Semag," § 74).

Opinions of Jewish Scholars

About the same period R. Judah of Ratisbon, compiler of the "Sefer Ḥasidim," quotes: "It is forbidden to deceive any person, even a Gentile. Those who purposely misconstrue the greeting to a Gentile are sinners. There can be no greater deception than this" ("Sefer Ḥasidim," § 51, Frankfort-on-the-Main, 1817). "If either a Jew or Gentile should request a loan, he should get a frank answer. Do not say, 'I have no money,' when the reason is the fear to trust" (ib. § 426). "One shall not act in bad faith even to Gentiles. Such acts often bring down a person from his rank; and there is no luck in his undertaking. If perchance he succeeds, punishment is visited on his children" (ib. § 1074).

In the fifteenth century R. Isaac b. Sheshet, who lived in North Africa, in response to an inquiry regarding the status of a non-Jew, quotes authorities to prove that the Gentiles nowadays are not ultraidolaters, and consequently are not subject to the Talmudic restrictions mentioned above. He further says: "We must not presume that such restrictions were fixed rabbinical ordinances, not to be changed. On the contrary, they were made originally to meet only the conditions of the generations, places, and times" (Responsa, No. 119).

Rabbi Yosef Caro (sixteenth century), the author of the Shulḥan 'Aruk, decides that "the modern Gentiles are not reckoned as heathen with reference to the restoration of lost articles and other matters" (Bet Joseph to Ṭur Ḥoshen Mishpaṭ, § 266; see also Ṭur Yoreh De'ah, § 148, ed. Venice, 1551).

Rabbi Benjamin Beer (seventeenth century), replying to an inquiry regarding an error of a Gentile in overpayingeighteen ducats, says: "For the sake of consecrating the Holy Name, a Jew shall correct and make good the error of a Gentile. . . . Jacob charged his sons to return to the governor of Egypt the silver put, perhaps by oversight, in the sacks of corn purchased by them from him. One must not take advantage of an error made either by a Mohammedan or by a Christian. Otherwise, the nations would rightly reproach the chosen people as thieves and cheats. I myself had occasion to restore to a Gentile money received through error" (Benjamin Beer, Responsa, No. 409, Venice, 1539).

Rabbi Eliezer of Mayence writes: "The commandment prohibiting theft, like those against murder and adultery, applies to both Jews and Gentiles" ("Sefer Ra'aban," § 91, Prague, 1610).

Rabbi Ezekiel Landau (eighteenth century), in the introduction to his responsa "Noda' bi-Yehudah" (ib. 1776), says: "I emphatically declare that in all laws contained in the Jewish writings concerning theft, fraud, etc., no distinction is made between Jew and Gentile; that the titles 'goi,' ''akkum,' etc., in no-wise apply to the people among whom we live."

Rabbi Shneur Zalman of Liadi (d. 1813), the representative authority of the modern Ḥasidim, in his version of the Shulḥan 'Aruk (vi. 27b, Stettin, 1864), says: "It is forbidden to rob or steal, even a trifle, from either a Jew or Gentile, adult or minor; even if the Gentile grieved the Jew, or even if the matter devolved is not worth a peruta [mite], except a thing that nobody would care about, such as abstracting for use as a toothpick a splinter from a bundle of wood or from a fence. Piety forbids even this."

Rabbi Israel Lipschütz (nineteenth century), in his commentary to the Mishnah, says: "A duty devolves upon us toward our brethren of other nations who recognize the unity of G-d and honor His Scriptures, being observers of the seven precepts of Noah. . . . Not only do these Gentiles protect us, but they are charitably inclined to our poor. To act otherwise toward these Gentiles would be a misappreciation of their kindness. One should say with Joseph: 'How can I do this great wickedness and sin against G-d?'" ("Tif'eret Yisrael" to B. Ḳ. iv. 4).

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

Passover is the first emancipation proclamation. It is advised that Noahides during this holiday should put a special stress on freedom for all humans. Although we do find slavery in the Torah, we must remember that the slavery mentioned there is a humane slavery. If one has a slave, then be a merciful master. Thoroughly cleaning (“spring cleaning”) the house before this holiday would be a reminder of the slave labor of the Jews in Egypt. It also brings to mind the benefit that the exodus from Egypt brought to the world, a cleansing from the bad habits of mankind. On the eve of the first day of Passover, it is suggested that Noahides hold a festive meal with matzo and wine in honor of freedom.^[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 needs rest, but he should use this period of rest for the benefit of his physical and mental health. A person should not use his free time to engage in idle talk or matters that can bring him to sin. What a person does when he or she is away from home and among strangers decides that person’s real character.^[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 be faithful to his country and leader. A person should not only pray for the welfare of his country but for all the world and humanity. It is forbidden to evade paying taxes and customs. Tax evasion is not to be confused with tax avoidance. Tax evasion is criminal. However, one is allowed to avoid paying taxes by using all possible deductions, depreciation, amortization and transfers of properties to heirs before death to avoid taxation. It is legal and should be pursued.

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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

Prayer garments for non-Jews must not have the Tzitzit (special corner fringes) which are commanded for Israel as a sign of their covenant.

Rabbi Yoel Schwarts recommends that our prayer garments incorporate some reminder of the Rainbow Covenant. Whether it is in the form of a robe, scarf, or shawl wear it in the spirit of reverence and humility. Unless, one is sitting at a meal, one who is able to do so stands during prayer. -- Rabbi Yoel Schwartz, Oklahoma B’nai Noah Society DRAFT Rosh Hashanah prayer book

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

A person is not only prohibited from doing so, but he must make every effort to protect his credibility by carrying out his business transactions in the most honest and honorable way possible.^[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)

There is a prohibition against causing another person to err or commit sin as Pharaoh accused Abraham (Genesis 20:9) and the same concerning Avimelech who accused Isaac (Genesis 26:10).

In accordance with this, people should conduct themselves with modesty so as not to bring others to sin. In particular, women should apply this to their mode of dress and behavior.^[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 Gemara (Sanhedrin 56b) quotes a dispute about this question. According to the Sages, the prohibition of kilayim does not apply to Bnei Noach, whereas according to Rabbi Elazar, Bnei Noach are included in some of the kilayim prohibitions but not others. Specifically, they are prohibited from mating different animal species and from grafting one species of fruit tree onto another, but they may plant different species together or in a vineyard, or wear shatnez.

Why are they included in one prohibition but not the other?

Describing the creation of plants, the Torah says: “And G-d said, ‘The earth shall sprout forth vegetation, herbage that produces seed; Edible trees that produce fruit of their own species’. And the earth produced vegetation, herbage that produces seed of its own species and trees that bear seed-bearing fruit of their own species.” (Breishis 1:11-12).

Reading the pasuk carefully, we see that Hashem ordered only the trees, and not the herbaceous plants, to “produce fruit of their own species.” Even though the herbage did in the end produce “seed of its own species,” this was not because it was commanded. The Gemara derives from other sources that just as the earth was commanded to keep tree species distinct, so too, Adom HaRishon and all his descendants were commanded to keep these species distinct. But since the herbaceous world was never commanded to keep its species distinct, Adom was not commanded concerning this halacha. Therefore, although Jews may not plant them together, Bnei Noach may (Yerushalmi Kilayim 1:7, quoted by Gra to Yoreh Deah 295:2).

The Rambam (Hilchos Melachim 10:6) rules like Rabbi Elazar that a non-Jew may not graft one species of tree onto another, whereas the Ritva (Kiddushin 39a s.v. Amar Rabbi Yochanan) and the Shach (Yoreh Deah297:3) are lenient. Although we usually follow the Rambam’s opinion, some poskim suggest that we might be able to rule leniently if only a rabbinic prohibition is involved, such as where the grafted tree exists already and one is not watering or pruning it (Chazon Ish, Kilayim 1:1).

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

It is prohibited to cause damage to such things. If a person is given such a possession to safeguard or for any other reason even if it is worthless, it must be returned to its legal owner. You cannot keep it. A person is also not allowed to cheat on taxes.^[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)

When a country has laws concerning the return of lost property, then such goods must be handed over to the rightful owner.^[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 should not observe the Shabbat in the manner that a Jew does. Nor should he make a point of abstaining from hard physical work on the Shabbat. A Noahide should not give occasion for a Jew to break the Shabbat.

There are those who say that every Ger Toshav (a non-Jew living in Eretz Yisrael in the time of the Jewish Temple, who has formally accepted the obligation to observe the Noahide laws in front of a Jewish court) has to uphold and keep the Sabbath (Rashi, Kritot 9, Yevamot 40). There is room to suggest that the Noahides, even nowadays, by accepting to fulfill the seven commandments, are in the same category as a Ger Toshav and should, according to Rashi, be required or at least allowed to keep the Shabbat. So I (Rav Schwartz) would like to suggest that this is the way that the Noahides could celebrate the Seventh Day, a day of refraining from his vocation. On the eve of the Sabbath (Friday night), they might have a festive family dinner with special food and light candles after sundown in honor of the Seventh Day, which was given to Adam and Noah (and to make the Noahide celebration of the Shabbat distinct from the Jewish Shabbat observance). During the meal they may sing songs to strengthen their belief, including songs about the creation. They may read from the Torah. They should not call this day the Sabbath, but the Seventh Day as it is written in Genesis.

On the Seventh Day itself, if they can arrange it without difficulty, they should refrain from going to work. If possible, they should go out to the fields or a park so as to feel close to the Creator of the world. If the congregation holds a prayer session, they may recite the Psalms connected to the Sabbath and to the creation (like Psalm 104). Also they should study portions of the Torah connected to commandments of the children of Noah. They can study from the weekly portion of the Torah being read that Sabbath in the synagogues those subjects which concern all mankind and skipping those topics that concern specifically the Jews.

At the end of the Sabbath (Motzai Shabbat), the end of the Seventh Day and the beginning of the new week, they can recite the prayer for the new week (Havdalah) after having lit a havdalah candle, to thank G-d for having taught Adam how to make fire, which is the source of all energy that enabled man to make changes in this world. This Havdalah prayer, that separates the Seventh Day from the beginning of the week, can be recited as a Noahide wishes and can go something like this.

Blessed are you our G-d, King of the Universe, Who differentiates between darkness and light, between day and night, between the seventh day from the first day of the week, between the clean and the unclean, between the sacred and secular, between holy days and regular days, between Israel and the rest of the nations, who together are partners in one holy objective, to make Your Name holy in this world. AMEN.

Rosh Hashanah Which is the first day of Tishrei is a day of reckoning for the whole world. The first day of Rosh Hashanah should be a day of repentance and deep inner thought about what a person has done during the past year. A Noahide should recite a prayer requesting that all the people of the world will accept and recognize the truth concerning the one true G-d. A Noahide can recite certain prayers from the Rosh Hashanah prayer book.^[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)

Holiday commemorating the giving of the Torah. On this day there was a divine revelation and the human race acquired the Torah through it. It is a day that should be set aside for the study of Torah and the Noahide commandments.^[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)

There is value in studying science, especially since this enables a person to recognize the greatness of G-d and to better the creation for the benefit of society. All this is under the condition that it be done in a proper manner and not by unbelievers who want to liberate themselves or take over the world from G-d, which was the first sin made by a man.

1. Healing with the aid of Doctors and Medicines

• As it is stated in Exodus that a doctor should heal, our sages learned that a person who can heal his fellow human being should do so, that a sick person must go to a doctor to be healed. The important point here is that he should not rely on doctors alone, but in G-d who is the true doctor. The person should make an effort to get well.

2. Transplanting of Organs

• This is allowed to save the life of a person as long as the life of another person is not shortened so as to withdraw organs from him.

3. Unnecessary Dangers

• A person should be careful about medical treatment and medicines so as not to fall into unnecessary dangers like a dangerous plastic surgery that can have serious effects on the health of a person. If the dangerous surgery or treatment is being carried out to try to save the person’s life, then it is allowed.

4. The Purposes of Medical Treatments

• The main purpose is to increase the life span of a person and to prevent suffering, to increase fertility, but not to increase the pleasure of a person. It is prohibited to cause abortion without the medical reason of saving the life of the pregnant woman. (As it is not certain that a Noahide is permitted to perform an abortion even in such a situation, one should try to find a Jewish doctor to do it.)
• A doctor is not allowed to stop the suffering of his patient by shortening his life.

5. Medical Experiments

• If such experiments endanger the life of the patient, but there is a chance that it can save his life, it is allowed. However, there is a need for the approval of the patient. It is not enough to request the permission of the family. It is also may be allowed if the experiment might help a terminal patient who otherwise will die. A rabbi who is an expert in Jewish law should be consulted before doing such a thing.
• If the experiment cannot endanger the patient, it is worthwhile to receive the patient’s approval because there might be some side effects, or it might endanger him later.^[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)

(Feast of Tabernacles) It is stated in the book of Zechariah that after the Temple will be restored, during the holiday of Succoth all the nations of the world will make a pilgrimage to Jerusalem to bow down before G-d. Zechariah 14:1-21 states:

And it shall come to pass that every one that is left of all the nations which come against Jerusalem shall even go up from year to year to worship the King, the L-rd of hosts, and to keep the Feast of Tabernacles. And it shall be that whoever will not come up of all the families of the earth unto Jerusalem to worship the King, the L-rd of hosts, even upon them shall be no rain. And if the family of Egypt go not up, and come not, that have no rain, there shall be the plague, which with which the L-rd will smite the nations that come not up to keep this feast of Tabernacles. This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles. In that day shall there be upon the bells of the horses Holiness Unto the L-rd; and the pots in the L-rd’s house shall be like the bowls before the altar. Yea every pot in Jerusalem and in Judah shall be holiness unto the L-rd of hosts; and all they that sacrifice shall come and take of them and boil them; and in that day there shall be no more a Canaanite in the house of the L-rd of hosts.

It is worthwhile for a person to take his vacation during this time. By doing so, a Noahide can use this free time to study, to observe nature and to meet with fellow Noahides for mutual prayer with emphasis on world peace just as Israelites did when the Temple existed and, as sacrifices were made for the welfare of all the nations, to pray for the coming of the Messiah who will amend the ways of the world.

^[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) It is a commandment (mitzvah) for a human being to believe that there is a creator of the universe, that He is Eternal, the First and Last of everything. He is One, and there is no unity comparable to his or G-d outside Him. His unity cannot be multiplied or divided. He is exclusive in his unity, and there is no other like Him in the universe. There is none other or any other sources that have His power or His capability. All the sources of power and energy in the universe stem and come from Him.

(2) It is a commandment for a human being to study his belief, and to observe the creation to see and to recognize His greatness. It is written in Isaiah chapter 40, “Lift up your eyes and see Who created these.” Similarly he should study history to observe what has happened in time past and present: It is also commanded to observe what has happened in history to see how G-d has been in charge and the One who rules over all events. “Remember the days of old, consider the years of many generations. Ask thy father, and he will show thee; thy elders, and they will tell thee. When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. For the L-RD’s portion is His people; Jacob is the lot of his inheritance” (Deuteronomy 32:7-9). “Remember the former things of old; for I am G-d, and there is none else; I am G-d and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure” (Isaiah 46:10-11). Israel was created by G-d to receive the Torah and give the prophets to a pagan world that had many thousands of gods. Israel’s unique prophetic character is different and separates Israel from all other nations. Israel is the only nation on earth whose entire history was written before it happened. The Jews’ mission against a polytheistic world has had an unbelievable impact against polytheism. Even the atheists say, “There is no G-d.” They do not say, “There are no gods.”

(3) It is appropriate to say aloud what you believe in order to strengthen the conviction in your heart. For example: There is one G-d and His name is One. (Zech. 14:9). There can be no compromise on pronouncing aloud this belief. The Torah concept of G-d does not allow him to have a split personality. It is worthwhile to say different basic concepts of belief toward the one true G-d loudly and clearly, such as the affirmation (Shema Yisrael) “Hear O Israel…” Here are other sentences that are worthwhile repeating at regular intervals, since they are among the basics of belief:

• I believe with a complete belief that the Creator, blessed be His Name, He alone, created and made all the created things. He alone made, is making and will continue to make all things.

• He is One, and there is none other like Him, in no way or manner. He alone is our L-rd in the past, present, and future.

• He does not have body. Nobody can be like Him, and no imagination can detail or describe Him. No picture can depict Him; no image can portray Him. No material can contain His essence. No wood, no stone, no plant, no star nor constellation can be compared to Him.

• G-d is first and last. Of no man can this be said.

• To G-d and G-d alone we should pray (meaning that no use at all of any mediator should be made in a prayer between man and G-d).

• G-d knows all the thoughts and actions of a person. He pays good wages to those who do good while punishing those who do evil. The most significant compensation will be in the next world (after death). There will also be worldwide compensation with the coming of the Messiah. After that, there will be a resurrection of the dead.

• G-d gave the Torah to the Jewish people so that they bring merit to all of humanity. This Torah has never changed and will never be changed. Part of this Torah was given to the whole human race. Another part of the Torah was given only to the Israelites. (Every human being can join and be part of Judaism by conversion, but a person is not obligated to do so.) If a person fulfills the commandments of a son or daughter of Noah, then that person will have a part in the world to come.

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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) It is prohibited to worship any other god, in any form or matter at all. If a person is forced to do so, he should try as hard as possible not to carry out such a demand. If he is being threatened by death, there are those that believe that he should be willing to die as a martyr if he does so while being witnessed by ten Jews or ten people of other nations who worship only the One true G-d. A person is not allowed to give honor to other gods, to hug or kiss them; to swear by them, to pray to or worship them. He is not allowed to produce an idol so that others can worship it. He is not even allowed to produce it for artistic purposes. He is not allowed to participate in any rites connected with the worship of other gods even if this person is passive and does not take any active participation in it. All this is so that he will not be misunderstood and cause others to sin because of his action. It is the duty of a person to degrade and hold in contempt all other gods or any form of idolatry.

(2) To deny the existence of G-d is worse than worshipping other gods. Some maintain that this is included in the prohibition of worshipping other gods. Others maintain that it is considered blasphemy since there is no greater insult to the one true G-d than denying his existence.

(3) It is appropriate to refrain from the following because they too are considered related to the worship of other gods:

• Dealing in magical traits, such as predicting with the aid of a crystal ball, or hypnotizing yourself so that you can predict the future or dealing in black magic or trying to predict the future through other means such as horoscopes or things like that;
• Believing in superstitions, such as bad luck because of a black cat or good or bad luck connected to certain numbers;
• Gathering animals for magic, like hypnotizing them;
• Dealing in spiritualism;
• Trying to communicate with the dead.^[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 not good for a person to be a total vegetarian if he is doing so because he is trying to be merciful toward animals. There is a danger that such a person will feel that he has fulfilled his duty and will become unmerciful toward other species, including human beings. In his book Mein Kampf, Hitler, the biggest criminal of the human race, said that he used to feed rats because he felt sorry for them. Of course, doctors have proven that it is not necessary to be excessive in the consumption of meat so as to remain healthy. Human teeth were created like those of an animal that eats vegetables and fruits. Adam was prohibited from eating meat. Only during the time of Noah was this prohibition lifted. This is because Noah saved animals from the flood and was allowed after that to eat meat. The Torah not only permits, but advises man to eat meat so that he recognize the difference between man and animal. Rabbi Abraham Issac HaCohain Kook explained it in this way: “The Torah commanded us to eat meat for by doing so we realize that G-d gave us guidelines that teach us to be careful not to cause needless injury to other members of creation. If we are careful for these other members of creation, then we will be doubly sure of being careful in our daily contact with the crown of creation, which is mankind”.^[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 pledge is a positive mild commitment, “If I can, I will.” It is a matter of conscience and ability to fulfill. It is probably appropriate that it should be fulfilled.

A vow is a commitment made to someone else. It should be fulfilled because of the obligation to abide by the laws of interpersonal relationships. An oath is an unconditional commitment. When undertaken in the name of G-d it must be honored because of one’s duty to respect G-d. Abraham made Eliezer place his hand under his thigh and swear by an oath (Genesis 24:2-3). A person must keep all vows, and oaths he made, especially if he has promised to give alms to the needy or a sacrifice to G-d.^[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

Washing the hands

Rabbi Schwartz’s comment: The only reason to ask a Ben Noah to wash his/her hands is out of respect for prayers and as a reminder that every person should have hands that are clean from wrong doing toward his fellow man. For these purposes any method of washing hands should suffice. -- Rabbi Yoel Schwartz, Oklahoma B’nai Noah Society DRAFT Rosh Hashanah prayer book

Saying the blessing

Here is a question from the Spanish language section of the Sanhedrin forum, from 6th of Mar Cheshvon, 5768.^[1]

shalom Rabino

la única forma de hacer Netilat Yadaim es por medio de la Berajot que contiene Asher Kideshano vemitzvotaiv vetzivanu... Puede un Ben Noaj decir: Baruj Ata HaShem Elokeinu Melej HaOlam Al Netilat Yadaim?

Which says

Shalom Rabbi

Is the only way to do Netilat Yadaim is through the Berajot containing Asher Kideshano vemitzvotaiv vetzivanu ... ? Can a Ben Noah say: "Baruch Ata HaShem Elokeinu Melej HaOlam Al Netilat Yadaim?"

I submitted the question to Rabbi Hollander, who presented the question to Rabbi Schwartz, the head of the Beis Din for Bnei Noah.

Question:

Rabbi Schwartz has previously said that it is not required for a Bnai Noah to say a blessing before washing hands for bread. If a Bnai Noah voluntarily wants to say a blessing which blessing should he say:

1. Baruch Ata HaShem Elokeinu Melej HaOlam Asher Kideshano bamitzvotaiv, vemitzvotaiv vetzivanu Al Netilat Yadaim (Blessed are you Hashem, G-d, King of the Universe, who has sanctified us through the commandments, and commanded us concerning washing the hands)

2. Baruch Ata HaShem Elokeinu Melej HaOlam Asher Kideshta Otam vemitzvotaiv vetzivata Otam Al Netilat Yadaim (Blessed are you Hashem, G-d, King of the Universe, who has sanctified them through the commandments, and commanded them concerning washing the hands)

3. Baruch Ata HaShem Elokeinu Melej HaOlam Asher Ma'avsher Li La'asot Al Netilat Yadaim (Blessed are you Hashem, G-d, King of the Universe, who allowed us/enabled us concerning washing the hands)

4. Baruch Ata HaShem Elokeinu Melej HaOlam Al Netilat Yadaim (Blessed are you Hashem, G-d, King of the Universe, concerning washing the hands)

Answer:

Rabbi Schwartz' recommendation is # 4, "Baruch Ata HaShem Elokeinu Melej HaOlam Al Netilat Yadaim"

References

References and notes

1. Sanhedrin forum

Rabbi Yoel Schwartz (Jerusalem Court for Bnei Noah)

1. Work as a moral value:

• G-d encouraged work to help mankind, as a moral value and in partnership in the work of the creations.

2. Restrictions in Agriculture

• It is recommended to not castrate men or animals because there was a great rabbi who was of the opinion that Noahides have taken upon themselves not to do this.
• It is forbidden to crossbreed animals and trees that are not of the same species. Breeding within a species in either the plant or animal kingdoms is permitted. It is permitted (even for Jews) to use and eat both animals and trees that were produced through forbidden crossbreeding.
• (Nowadays there are many things that can be done through genetic engineering. It may be that this is in the category of the prohibition of crossbreeding. One of the reasons given for the prohibition to crossbreed is that doing so implies disrespect for G-d’s handiwork. It is as if one is declaring that those species that He created in His world are not enough.
• Though genetic engineering is not necessarily doing this, it may still imply a lack of respect for the Creator because it implies that the order of His creation is not good enough and is an attempt by man to improve on it. On the other hand there is no denying that man does have the right to try to improve a species and possibly genetic engineering is no different.)

3. A person should work as much as he can.

• This is true especially if he is a hired worker. This is true even if he is self-employed. We can learn this from Jacob who told the shepherds whom he met (Genesis 29:7), that they should not stop work at high noon.

4. Being a Faithful Worker Jacob told his wives that he had worked with all his power under the employ of their father. A person should work in honesty and move away from dishonest ventures.^[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)

Yom Kippur is a day of repentance. While it is not a Noahide fast, repentance is a Noahide necessity.^[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