Additional Topics · Part 2

Rabbi Nachmans approach to the Noahide nations appears to be addressed in his Parable of the "Master of Prayer". This appears to give insight into the origin of the 70 nations and their present purpose and final rectification. It specially implies a "rectification" and reform of existing national faiths as opposed to the gradual "conversion" of the world to a new universal Noahide faith.

The main points are

1. The original "Royal Court" of all mankind before Hashem
2. The global destruction caused by sin
3. The scattering of nations
4. The scattering of righteous sparks, as "seeds"
5. Each nation picked an area conducive to its qualities (attributes)
6. Each nation chose an incorrect "king" to lead them, while
7. The true leaders wandered in search of their people.
8. The Master of Prayer (the Jews) begins a revival
9. He is joined by the holy leaders of each nation.
10. One by one they "conquer" all the lands for Torah
11. The Temple is rebuilt, not as a Jewish endeavor, but as an endeavor of all mankind

The characters in the story are

1. The Land of Prayer - Malchus - Master of Prayer
2. The Land of the Mighty - Yesod - Mighty Warrior
3. The Land of Wealth - Hod - Treasurer
4. The Land of Wisdom - Netzach - Wise Man
5. The Land of Speech - Tiferet - the Bard
6. The Land of Joy - Gevurah - the Faithful Friend
7. The land of Beauty - Chesed - the Queen's Daughter
8. The Land of Food - Bina - the Child
9. The Land of Murder - Chochma - Queen
10. The Land of Honor - Keter - King

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Main article Judaism and Other Religions

R. Ovadiah Seforno was a rabbi, rabbinic scholar, exegete, and philosopher in Renaissance Italy. He is noted for teaching Torah to gentiles, and dedicating his theological work, Light of the Nations, to King Henry of England. He suggests that Christians share with Jews this universal relationship with God and all humanity is the chosen people. However, after the Fall of Adam when humanity turned towards materialism, then Jews and the pious of the other nations are more special. He uniquely proffers only a quantitative difference between Judaism and the other faiths.

“And now if you will diligently listen to my voice and observe My covenant, you shall be consecrated (segulah) to Me from all the nations, for all the earth is Mine. And you shall be a kingdom of priests and a holy nation unto Me.” (Exodus 19:5-6)

“You shall be consecrated to Me”: Humanity as a whole is more precious to Me than the lower forms of existence, since man is the central figure in creation. As our Sages taught: “Beloved is man who was created in the Divine image.” (Avot 3:14) However, the difference between [Jews and non-Jews] in the hierarchy of the universe is that, although “the entire earth belongs to Me,” and the righteous of the nations are precious to Me without a doubt, [nevertheless] “you shall be a kingdom of priests unto Me.” This is your distinction: You shall be a kingdom of priests to teach all of humanity that they all shall call upon the name of God to serve Him with a common accord (Zephaniah 3:9). It also states, “And you shall be called the priests of God,” (Isaiah 61:6) and “For out of Zion shall the Torah come forth.” (Isaiah 2:3)

“Although You love the nations, all of the holy one's are in your hand; they are subdued beneath Your feet, for he brought Your word.” (Deut. 33:3)

“Although you love the nations.” With this You make known that all of humanity is precious to You. As the Rabbis taught, “Beloved is man, who was created in the Divine image.” Nevertheless, “all holy ones are in your hand.” You declare that all holy ones -- the holy myriads who received the fiery religion are in your hand as silver in [the hand] of the refiner. “They are subdued” - they are broken, like one who has been reproved and prays with a broken spirit. “Beneath Your feet” - that is, at your footstool, Mount Sinai. “He brought Your word.” That is Torah which Moses commanded. They said to God, “Moses brought us your word, the Torah which You commanded us to heed.”

For Seforno, all humanity is beloved by God and chosen from amongst all creation. As Zephaniah has prophecied, the nations will in messianic times all call upon God. The distinction between Israel and the nations is the presence – or absence – of the Sinai revelation. All have the image of God, but the Sinai experience is only for Jews – there are two aspects to our lives. The universal and the particular; The image of God and our commitment to Bible as understood by Rabbinic literature, Torah study, ritual law, and peoplehood.

The Rambam's Thirteen Principles of the Jewish Faith

1. I believe with perfect faith that G-d is the Creator and Ruler of all things. He alone has made, does make, and will make all things.
2. I believe with perfect faith that G-d is One. There is no unity that is in any way like His. He alone is our G-d He was, He is, and He will be.
3. I believe with perfect faith that G-d does not have a body. physical concepts do not apply to Him. There is nothing whatsoever that resembles Him at all.
4. I believe with perfect faith that G-d is first and last.
5. I believe with perfect faith that it is only proper to pray to G-d. One may not pray to anyone or anything else.
6. I believe with perfect faith that all the words of the prophets are true.
7. I believe with perfect faith that the prophecy of Moses is absolutely true. He was the chief of all prophets, both before and after Him.
8. I believe with perfect faith that the entire Torah that we now have is that which was given to Moses.
9. I believe with perfect faith that this Torah will not be changed, and that there will never be another given by G-d.
10. I believe with perfect faith that G-d knows all of man's deeds and thoughts. It is thus written (Psalm 33:15), "He has molded every heart together, He understands what each one does."
11. I believe with perfect faith tha G-d rewards those who keep His commandments, and punishes those who transgress Him.
12. I believe with perfect faith in the coming of the Messiah. How long it takes, I will await His coming every day.
13. I believe with perfect faith that the dead will be brought back to life when G-d wills it to happen.

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A former financier, Rav Shlomo the son of Aderet rose up to become the leader of Spanish Jewry in his time. He was born in Barcelona in 1235, and lived there until his death in 1310. His responsa, covering the entire gamut of Jewish life, are concise and widely quoted by many halachic authorities. While he defended Rambam during the debates over his works, he was opposed to the philosophic-rationalistic approach to Judaism, and was part of the Beit Din in Barcelona that banned the study of philosophy before the age of twenty-five. A collection of the bans and counter-bans put forth in this period are collected in the work Minchat Kena'ot. Rashba also wrote an extensive commentary on the Talmud, as well as Torat HaBayit, a work on dietary laws, Mishmeret HaBayit, a defense against the critique of Raah, Sha'ar HaMayim, a work on mikveh, and several other specialized works. He was taught by Ramban and Rabbeinu Yona, and his numerous students included Ritva and Rabbeinu Bechaye.

Rav Shmuel the son of Meir was the grandson of Rashi and lived from 1085 through 1174 in France. His Torah commentary is renown for its stress on the plain meaning of the text, and this approach often led him to state views that were somewhat controversial (thus resulting in the omission of his commentary on the first chapters of Bereishit in many earlier editions of the Chumash). Parts of his commentary on the Talmud have been preserved, and they appear on the pages of most of Bava Batra as well as the last chapter of Pesachim. He learned from his grandfather and from Riva, and was the teacher of his brother Rabbeinu Tam.

The most important disciple of Maharam MiRutenberg was Rav Asher ben Yechiel, born in Germany in 1250. He rose to be one of the leaders of German Jewry after the Rindfleish massacres, but soon began to fear for his own life and fled to Spain in 1303, where he became Rabbi of Toledo until his death in 1327. While he wrote many responsa to Jews in all parts of Europe and the Mediterranean region, he is best known for his massive halachic commentary to the Talmud. This work appears as the first commentary in the back of standard editions of the Talmud, and presents both Talmudic discussions as well as halachic rulings. He also wrote Tosafot HaRosh, which added a few details to the writings of earlier Tosafists, as well as a commentary to the Mishna. His main students were his son, Rav Yaakov Baal HaTurim and the author of Zichron Yehuda.

For the Bnai Noach as well the holiday of Rosh Hashanah is significant. Click here for a free pdf guide to Rosh Hashanah http://www.unitednoachidecouncil.org/files/Rosh%20Hashanah%20Celebration_Com091306.pdf

This is an excerpt from the B’nai Noah Prayer Book that is currently being developed with the help of several OBN and Rabbis from around the world. We would like to specifically thank John Muglia for his B’nai Noah Quarterly which has been a valuable resource to our compiling this celebration. The celebration and prayers have been approved by Rabbis Yoel Schwartz and Yechiel Sitzman in Jerusalem, Israel. These are the prayers that the Oklahoma B’nai Noah Society will be using on Rosh Hashanah this year. We are sharing this information for those who would like to use it. We would like to make it clear that these prayers are not required or commanded and are compiled as a tool for those who choose to use them. We expect to be able to provide the Prayer Book in it’s entirety on the web for free download soon.

© 2002-2006 Oklahoma B’nai Noah Society, All Rights Reserved.

Samson ben Abraham (c.1150-c.1230), also known as the Rash of Sens (an acronym of his name) or "the Prince of Sens", was one of the leading French Tosafists in the second half of the 12th and the beginning of the 13th centuries. He was the most outstanding student and the spiritual heir of the Ri.

He was probably born in Falaise, Calvados, where his grandfather, the tosafist Samson ben Joseph, called "the Elder", lived. He studied under Rabbeinu Tam at Troyes and David ben Kalonymus of Münzenberg while the latter was the former's pupil, and for ten years attended the Yeshiva of Rabbi Isaac ben Samuel ha-Zaken (the Ri) of Dampierre, after whose death he took charge of the yeshiva of Sens. The Rosh said of him that after Rabbeinu Tam and Rabbi Isaac ben Samuel he exercised the greatest influence upon Talmudical studies in France and in Germany during the 13th century.

The Rash sided with the opponents of the Rambam in their disputes. He kept up a lively correspondence with Rabbi Meïr Abulafia, and like him, condemned Rambams' rationalistic views on bodily resurrection and Talmudic haggadah. He likewise sided with the former in his objection to some of Rambam's halachic views, and reproached Rambam for not having indicated the Talmudic sources in his Mishneh Torah. However, later on he quarreled with Rabbi Abulafia because the latter was offended by some of his remarks.

Due to persecution of the Jews by Pope Innocent III, the Rash joined 300 English and French rabbis in emigrating to Palestine about 1211. For some years he lived in Jerusalem, hence he is designated "the Jerusalemite" or "Rabbi Samson of the Land of Israel". He died in Acre around 1230 and he was buried at the foot of Mount Carmel.

Works

He authored many tosafot, abridged by Eliezer of Touques. They are fundamentally important, the principal sources for the interpretation of the Talmud. In addition to the many tosafot he composed, he also authored a commentary on two of the Mishnaic Orders, Zeraim and Tohorot.

He frequently refers therein to the Palestinian Talmud, to which he devoted more attention than any of his predecessors or contemporaries, and to the older compilations Tosefta, Mechilta, Sifra, and Sifre, and he tries to reconcile the discrepancies between them and the Mishnah. He refers to Nathan ben Jehiel, to Rashi, and other authorities, but never mentions Rambam's commentary, which he probably did not know.

According to Jacob ben Aksai, Rabbi Samson also wrote commentaries on Shekalim, Eduyot, Middot, and Dinnim (other Mishnaic Tractates), but none of them is extant.

He also wrote a commentary on the Sifra; for this, besides other older works, he utilized the commentary of Abraham ben David of Posquières (Rabad), which he quotes under the designation "sages of Lunel" or "sages of the Provence", without mentioning the author's name.

Rabbi Meïr Abulafia speaks of Rabbi Samson's father Abraham as a pious, saintly, and noble man. Rabbi Samson's brother, Isaac of Dampierre (Riba), also known as Isaac the Younger to distinguish him from his teacher Isaac the Elder (Isaac ben Samuel), whom he succeeded as principal of the school of Dampierre, is also one of the prominent tosafists. He wrote some liturgical poems (piyutim) and a commentary on the Pentateuch. He died about 1210, and Rabbi Samson attended his funeral. Both brothers are frequently mentioned in works such as Or Zarua, The Mordechai, Orchot Chaim, SeMaG, Semak (authored by a student of the Rash), Sefer ha-Yashar, Kol Bo, Sha'are Dura, Haggahot Maimuniyyot, Terumat HaDeshen and similar works, and by Asher ben Jehiel and Meir of Rothenburg.

References

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Samson Raphael Hirsch was the Frankfort pulpit Rabbi and ideologue behind the Neo-Orthodox philosophy of remaining Torah-true while accepting the cultural, aesthetic, and intellectual mores of the wider culture. Our example here of this ideology is his acceptance of Western civil society provided that the Jewish religion serves as a light unto the nations.

And I will make you into a great nation, and I will bless you, and I will make your name great; become a blessing. (Genesis 12:2)

The people of Abraham, in private and in public, follow one calling: to become a blessing. They dedicate themselves to the Divine purpose of bringing happiness to the world by serving as model for all nations and to restore mankind to the pure spiritual status that Adam had possessed. God will grant His blessing of the renewal of life and the awakening and enlightenment of the nations, and the name of the People of Abraham shall shine forth. (Commentary on Genesis, ad loc.)

The prophetic call of Jews as “light unto the nation” plays a central role throughout Hirsch’s theology. It is not only a tool by which to interpret non-Jewish religions, but serves as a consistent trope in his interpretations of the mitzvoth. Jews are to be role models, spreading the enlightenment of experienced, non-intellectual knowledge of God to all. Hirsch bases this theology on his direct readings of the words of scripture mediated by the thirteenth-century commentary of Rabbi David Kimkhi, who had already explained the verses as teaching that the goal of Judaism is to be a Light unto the Nations.[11]

It is also worth noting that Hirsch’s approach is practically devoid of metaphysics. There is no talk of roots and branches, but rather of models and influences. These traits make him a useful starting point for contemporary Jewish theologies without metaphysics.

Rashbam רשב"ם is a Hebrew acronym for רבי שמואל בן מאיר (Rabbi Shmuel son of Meir) (c.1085 - c.1158). His father was Meir ben Shmuel and his mother was Yocheved, the daughter of Rashi. Like his grandfather Rashi, the Rashbam was a biblical commentator and Talmudist. He was also a leading French Tosafist.

Rashbam was born in France in the vicinity of Troyes. He learned from Rashi and from the Riva. He was the teacher of his brother, Rabbeinu Tam.

His commentary on the Torah is renowned for its stress on the plain meaning (peshat) of the text. This approach often led him to state views that were somewhat controversial (thus resulting in the omission of his commentary on the first chapters of Genesis in many earlier editions of the Pentateuch). Parts of his commentary on the Talmud have been preserved, and they appear on the pages of most of tractate Bava Batra (where no commentary by Rashi is available), as well as the last chapter of tractate Pesachim.

Rashbam earned a living by tending livestock and growing grapes, following in his family tradition. Known for his piety, he defended Jewish beliefs in public disputes that had been arranged by church leaders to demonstrate the inferiority of Judaism.

Sanhedrin 60a

See Also

• Sanhedrin 56a-60a

References

RABBI SAUL ZUCKER is principal of the Mesivta of New Jersey in Teaneck, New Jersey.

Sefer Torah (ספר תורה in Hebrew: "Book of Torah" or "Torah Scroll") (plural: Sifrei Torah) is a specially hand-written copy of the Torah or Pentateuch, which is the holiest book within Judaism and venerated by Jews. It must meet extremely strict standards of production. In its completed state it is stored in the holiest spot within a synagogue called the Aron Kodesh ("Holy Ark", usually called "the Ark", a reference to the Ark of the Covenant), usually an ornate curtained-off cabinet or section of the synagogue, which is usually built along the wall that most closely faces Jerusalem, the direction faced by Jews when engaged in prayer.

Sefer Zadok is the name of a Sadducean text, containing the doctrines of the Sadducees, allegedly being written by their founder, Zadok. No copies of this text are extant today, except for quotes in the polemics of Rabbinic and Karaite Jewish scholars of that time period.

The Sefer Zadok is also referred to in texts by Josephus and in the Talmud as a text containing the doctrines and beliefs of Sadducee Judaism. There are many stories, anecdotes, and religious and political ideas attributed to the Sadducees in these texts. These works were, however, produced by those who stood in opposition to the Sadducees (primarily the Pharisees) and are thus suspect. Little else is known about this text and those who followed its teachings.

See also: Sadducees

Rav Moshe of Coucy lived in France in the early 13th century. This work, an acronym for Sefer Mitzvot Gadol, was a halachic text that defined and explained the 613 commandments and their halachic implications. It draws heavily on the Mishne Torah, and it is referenced in the Ein Mishpat, which appears on every page of the Talmud. He also wrote a commentary on the Chumash and had a hand in authoring some of the Tosafot on the Talmud. His teacher was Rabbi Yehuda HaChassid.

One of the most authoritative personalities in the history of Rabbinic writings, Rav Yoseif Karo was born in 1488. His main work was the Beit Yoseif, a commentary on the Tur. This work was then published in digest form as the Shulchan Aruch. Additionally, he wrote a commentary on Yad Chazakah of Rambam known as the Kesef Mishna, and a set of responsa, Avkat Rocheil is attributed to him as well. He passed away in Israel in 1575.

RABBI SOLOMON ZWEITTER is Professor of Talmudic Literature at Bar Ilan University in Israel, and a graduate of the Rabbi Isaac Elhanan Seminary at Yeshiva University in New York.

MAY JEWS WAGE WAR OR BATTLES IN OUR TIME? By the Satmar Rebbe, Rabbi Yoel Teitelbaum of Blessed Memory Excerpted from His Last Book Al Haguelah Yest Hatmurch

It is clear that the basic entry into war in our era, and forcing Klal Yisroel to rebel against and battle with the nations; thereby endangering and jeopardizing their lives and the lives of thousands and tens of thousands of Jewish souls in a cause not sanctioned by and opposed to the ways of the Torah, is murder and bloodshed. The blame for spilled Jewish blood lies on their heads. However the Zionists and their religious satellites falsify and twist the truth with a thousand one hundred and fifty shades of lies in order to justify their revolting acts and blind the eyes and hearts of Klal Yisroel so that they will follow in their path. They lie when they say they were obligated to battle the Arabs and and to risk the lives of klal Yisroel in war because the enemy brandished his sword and said, "I will chase, I will smite, I will kill, I will annihilate," and therefore, it was imperative that they go to war. They further boast that the are saviors who risked their lives to save Jewry from the enemy's sword. There are blind fools who not only believe these lies, they praise them for the salvation they never affected, and had no part in. Rather, the opposite is the case as we will explain further. Their blindness caused them to collaborate with the Zionists. Tens of Thousands follow in their path and have become their adherents, G-d save us, of the Zionist idol worship and heresy. We have repeatedly amplified the words of Chazal that whoever joints them and justifies their deeds, and certainly one who supports them financially and with money or any other beneficial thing, or one who subscribes to their views, is like them and is a partner in their deeds [[crimes] and will be punished accordingly, for he is without doubt abetting heresy.

The religious acolytes of the Zionists seek to justify their [[the Zionists] disgusting ways. They magnify their sin by giving their deeds "Torah sanction".

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The Divine Code http://www.asknoah.org/thedivinecode.html

By the Grace of G-d

Ask Noah.Org

The Divine Code

Volume I

The Guide to Observing God's Will for Mankind, Revealed from Mount Sinai in the Torah of Moses

Translated from the original Hebrew of the series Sheva Mitzvot HaShem by Rabbi Moshe Weiner, Jerusalem The Divine Code, Volume I

The Divine Code, Vol. I, is the latest milestone in this historic project by Ask Noah International.

Originally compiled in Hebrew by Rabbi Moshe Weiner of Jerusalem, it is endorsed by prominent Torah scholars, including the Sefardic and Ashkenazic Chief Rabbis of Israel. It examines the Torah foundations and details of the Noahide precepts. Unique among the previous popular overviews of this subject, this text is footnoted with extensive citations and explanations of classic sources. It identifies and applies the fundamental principles by which the practical requirements for righteous living are determined for Gentiles. The book contains four parts. Part I covers the fundamental principles of Torah-based faith, and practical guides to Torah study and suggested daily prayers and blessings. Parts II-IV cover the prohibitions against idolatry, blasphemy, and eating meat that was separated from a living animal, as well as a broad spectrum of related topics in each area. (Volume II, in preparation, will focus on the Noahide prohibitions against murder and injury, theft, and the forbidden sexual activities.)

The Divine Code, Vol. I, is 383 pages, with a vibrantly colored soft cover.

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(Please contact us by email for information about volume discounts.) To order via Ask Noah's PayPay link, click the "Donation" button, enter the title and quantity as the "Description," and the total cost with shipping as the "Unit Price":

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Your tax-deductible donations are also requested to help fund the high cost of this continuing Noahide education project.

Rabbi Yirmeyahu Bindman was raised and educated in England, where he earned his physics degree from University College in London, where he is a writer and editor.

Rabbi Bindman moved to Israel from his native England in 1979. He is the author of Lord George Gordon (on the 18th century English convert), Rabbi Moshe Chaim Luzatto-His Life and Works, and of The Seven Colors of the Rainbow, a book-length explanation of the concepts in the above article. His literary work includes editing Light to the Nations, a treatise on the Noachide Laws by Rabbi Yoel Schwartz.

Rabbi Yitzchak Ginsburgh is one of the foremost expositors of Kabbalah and Hassidism in our time. He heads Yeshivot and educational centers in Jerusalem, Hebron, and other cities in Israel. He has written over thirty books in Hebrew and English, and lectures widely in Israel and in the Diaspora. Rabbi Ginsburgh was born in S. Louis, Missouri in 1944, received his MA in mathematics from the Belfer Graduate School of Science (NY) in 1965 and made aliyah in the same year. He studied in yeshivot in New York and Jerusalem. He is well known for his clarity in elucidating even the most abstract concepts in Jewish mysticism and relating them to contemporary issues in science, psychology, politics, and the arts.

Rabbi Yoel David Bakst is a teaching rabbi and scholar of the Kabbalah who, while living in Jerusalem for 20 years, studied and taught in Orthodox yeshivot.

Raised in a Southern California Conservative Jewish home, Joel became a ba'al teshuva (newly religious) at the age of 20 bringing full circle his lineage from a long line of Rabbis. Both his grandfather and uncle were Orthodox rabbis, his great grandfather was chief rabbi of St. Louis, MO and his great, great grandparents made aliya to Eretz Yisrael and are buried on the Mt. of Olives. He is the 8th generation of the Rabbi Eliyahu, the famed Gaon of Vilna, whose unique teachings in Kabbalah, have been a focus of Joel's esoteric studies.

Joel's spiritual search through comparative religions led him to Israel in 1971 where, upon enrolling in a traditional Eastern European style yeshiva, he became part of the original Ba'al Teshuva movement, the initial great wave of assimilated Jews returning to rabbinical Judaism. For 10 years he studied Talmud, Halacha (Jewish Law) and mussar (Jewish Ethics). During the next 10 years, while continuing his Talmudic studies, he also began a search into Hassidic and mystical literature.

He then studied under Sephardic kabbalists along with Ashkenazic teachers and colleagues. Uncommonly, Joel has had the honor of having immersed in all four of the great rivers of Kabbalah that flow from the holy Ari (Lurianic Kabbalah): 1) R. Yisrael Ba'al Shem Tov (the Besht), 2) R. Shalom Sharabi (the Rashash), 3) R. Moshe Chaim Luzzatto (the Ramchal), and 4) R. Eliyahu ben Shlomo Zalman, the Gaon of Vilna (the Gra).

In 1984 he received rabbinical ordination and continued on a path of intense Torah study and practice as well as teaching both men and women. He has lectured and given workshops in Israel, the United States and India. Joel is the author of numerous works on rabbinical methodology, esoteric Judaism, the prophetic confluence of Kabbalah with the new sciences and the messianic role of the maps and models pouring forth from modern technology. A guiding light for Joel's stimulating approach to Torah teaching is stressed by the Gaon of Vilna, "There can never be a contradiction between the esoteric (sode) and the exoteric (pshat)".

Concurrent with his traditional yeshiva training, Joel had always taken a deep interest in the Torah's interface with world religions and Noachides. He has done extensive research into the Talmudic, Midrashic and medieval rabbinical sources concerning Noachides, Christianity and the "Seventy Nations". This investigation includes many obscure and little known Kabbalistic teachings about Yeshu HaNotzri, the role of Christianity and Islam as well as the phenomenon of the role of Oriental religions in our "Final Generation" during the present period of the End Days. "In the Torah world it has always been known that the non-Jew can truly only understand his true essence and mission from an authentic Jewish perspective. As we are currently accelerating toward the Edge of Time the Torah and her ancient sages are beginning to reveal that a key to the mystery of Jewish existence is also to be found in the eternal mystery of Bnai Noach".

Joel currently teaches in his small yeshiva in Colorado Springs, Colorado where he has also been instructing a dedicated group of Bnai Noach for the past 3 years. Along with performing Jewish weddings he also offers nationwide unique "Biblical/Kabbalistic/Noachide" wedding ceremonies to sincere gentile couples.

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Rabbi Yosef Gikkitila, one of the foremost Kabbalists of the thirteenth century, was the author of the classic introduction to Jewish theosophy, Gates of Light. The ability to differentiate attributes of God into a vertical hierarchy allows him to differentiate religions.

The heavenly constellation is arrayed around the seventy princes, some of whom are included as knowers of the secrets… They do not, however, each have their own power or light, for it comes from YHVH, who is the source, the wellspring, from whom all draw and are sustained.

When God unites with Israel and one merges with the other, then all the heavenly princes will be made into one group to worship God, may He be Blessed. They will all serve the community of Israel, because it is from her that they will be sustained.

As it is said [in the Rosh Hashanah liturgy], ‘Therefore make all Your Creation aware of Your awe, YHVH our God, and Your creatures will fear You and all of Creation will bow before You as one unity to do Your will with a pure heart.’ God will remove all His appellations in the future in order to receive the community of Israel so that He can unite with Her, then all the nations will serve God; the nations will be outside and the Name YHVH will stand inside with the community of Israel joyful and tranquil.[12]

The notion that each of the nations has a corresponding heavenly power – an angel – goes back at least to Rabbinic sources. In classical contexts, it enables a distinction between direct Divine providence granted to Jews, and the indirect guidance granted through the ministering angels to the other nations. Here, Gikkitila is adding the notion of the Divine names. The apparent implication is that the religions of the gentiles provide access to some of the names of God, even if not as directly as does Judaism, which connects Israel to the greatest and most powerful of names, YHVH.

All the nations are sustained by the single Divine name, only known in the other religions through a glass darkly. Therefore there is one single God of creation; currently that unified perspective is veiled but eventually God will reveal Himself fully to all.

There are many variants on this approach; all of them accepting metaphysical structures. (See R. Elijah Benamozegh as an example.)

Rabbi Zvi Aviner received his Rabbinic Ordination from Rav Ephraim Greenblatt, author of “Riveot Ephrayim”, disciple of Rabbi Moshe Feinstein and one of the leading poskim in the USA today.

Rabbi Aviner has been intensely engaged in the teaching of Torah to both Jewish and non-Jewish audiences for years. He is the author of Sod-Siach, a series of Torah Parsha classes.

Rabbi Tzvi Aviner has a tremendous love for Noahides and his teachings will make you proud of being a Torah centered Noahide walking in HaShem's Instruction toward the final Redemption.

In addition to being a Rabbi, Rabbi Aviner is also a physician. After receiving Torah training in Yeshiva High School in Israel, he entered Medical School and graduated from Hebrew University School of Medicine in Jerusalem, Israel. Rabbi Aviner did his internship at Haddaseh University Medical School Hospital in Jerusalem, Israel and did his Residency in Ophthalmology at Beilinson Memorial Hospital in Tel Aviv, Israel, and did his Residency-Fellowship in Immunology of Eye Diseases and Glaucoma at Mount Sinai School of Medicine, New York, NY.

Rabbi Aviner has been practicing Ophthalmology and eye surgery for over 25 years in the United States and has a Faculty Appointment of Assistant Professor of Ophthalmology, Tulane Medical School, New Orleans, LA., with Appointment Specialties in Glaucoma and Diabetic Retinopathy.

Noahide Nations considers it a blessing from Heaven to have Rabbi Aviner teaching the Seven Noahide Laws class in our Torah Learning Center.

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