The basic Noachide Covenant is found in Genesis 9:8-17. These verses are elucidated in many places in the Talmud, and codified by many classical authorities; most clearly by Maimonides (Melachim chapters 9 and 10, although there are those who question some of his conclusions, as we shall see.) What is most significant is the use of the word "Covenant". G-d had communicated with Man before, but now there was a special relationship, entailing mutual obligations. The verses in question are terse, and, like everything else in the Torah, require the explanations of the Oral Torah.. In fact, most of the rules given here were already revealed to Adam. But now it was a Covenant, a contract.Among the commands given to Adam, we derive a prohibition against idolatry, blasphemy, murder, Giluy Arayot (this includes both incest and adultery), theft, and the obligation to have society enforce these rules by setting up a justice system.In the verses after the flood, we see the command that "he who sheds the blood of man, his blood shall be shed". This clearly implies a justice system. Some of these are specifically mentioned in the commands to Adam. Others are hinted at, with the meaning brought to us by Oral Tradition. To Noah was added the prohibition of eating the limbs or blood of a creature that was still alive. (This was a common pagan practice, and still exists today in some cultures). But we do not talk of a Covenant of Adam. They were commands. With Noah, G-d promises an ongoing relationship, with the remembrance of Man always before His eyes.
The Torah itself does not speak of any heavenly rewards for the observance of these rules. In fact, the Torah does not clearly speak of an afterlife at all. The Oral Torah makes clear that there is an afterlife. In the Talmud, there is a debate between two rabbis, Rabbi Eliezer and Rabbi Joshua, about an afterlife for Noachides (Sanhedrin 105a), with the former asserting that the afterlife is only for Israelites, while the latter declaring that all who observe the Noachide rules are destined for Paradise. The universally accepted opinion is that of Rabbi Joshua, that all who keep the Covenant are destined for reward, as Rabbi Joshua refutes Rabbi Eliezers textual proofs, and there is no mention in the Talmud of a counter refutation.
There is mention in the Talmud of corollaries for these laws. Maimonides only lists two; a prohibition against bestiality, and of mixing different species of trees by grafting. Some authorities state that there are over 60 corollaries, although there is no clear enumeration of these. However, logic would dictate that not eating the limb of a living creature should be extended to animal cruelty in general, etc.
A very controversial point is Maimonides assertion that in order to be a Noachide, one must accept these rules because they are part of Torah, rather than the result of personal values, or other religious or philosophical traditions. Other authorities point out that this assertion is not mentioned in the Talmud, and may therefore be only Maimonides' opinion. That would greatly increase the number of Noachides in the world.
Another controversy concerns idolatry. I mentioned in an earlier post the issue of gnostic heresy (shituf). Gnostic heresy was an ancient belief that indeed G-d exists, but there is also a lesser power which He has put n charge of the world. This is considered an idolatrous belief for Jews. However, is it idolatry for a non-Jew? Do the Noachide laws require the pure monotheism that Jews believe? Maimonides rules that this is idolatry even for non-Jews. A Noachide must believe the absolute truth of G-d's Unity. Many others disagreed, and considered a belief in G-d, combined with the belief in lesser "helpers", while wrong, still would qualify the person as a Noachide. The latter is the view of most present day authorities. Certainly, all would strongly recommend a complete rejection of any less than purely Monotheistic views on the part of Noachides.
It is important to note that the Sinai Covenant did NOT put an end to the Noachide Covenant. Both exist at the same time, Sinai for Jews, Noachide for non-Jews.
May we speedily see the day when all Mankind will turn to G-d, serving Him together!
The Torah itself does not speak of any heavenly rewards for the observance of these rules. In fact, the Torah does not clearly speak of an afterlife at all. The Oral Torah makes clear that there is an afterlife. In the Talmud, there is a debate between two rabbis, Rabbi Eliezer and Rabbi Joshua, about an afterlife for Noachides (Sanhedrin 105a), with the former asserting that the afterlife is only for Israelites, while the latter declaring that all who observe the Noachide rules are destined for Paradise. The universally accepted opinion is that of Rabbi Joshua, that all who keep the Covenant are destined for reward, as Rabbi Joshua refutes Rabbi Eliezers textual proofs, and there is no mention in the Talmud of a counter refutation.
There is mention in the Talmud of corollaries for these laws. Maimonides only lists two; a prohibition against bestiality, and of mixing different species of trees by grafting. Some authorities state that there are over 60 corollaries, although there is no clear enumeration of these. However, logic would dictate that not eating the limb of a living creature should be extended to animal cruelty in general, etc.
A very controversial point is Maimonides assertion that in order to be a Noachide, one must accept these rules because they are part of Torah, rather than the result of personal values, or other religious or philosophical traditions. Other authorities point out that this assertion is not mentioned in the Talmud, and may therefore be only Maimonides' opinion. That would greatly increase the number of Noachides in the world.
Another controversy concerns idolatry. I mentioned in an earlier post the issue of gnostic heresy (shituf). Gnostic heresy was an ancient belief that indeed G-d exists, but there is also a lesser power which He has put n charge of the world. This is considered an idolatrous belief for Jews. However, is it idolatry for a non-Jew? Do the Noachide laws require the pure monotheism that Jews believe? Maimonides rules that this is idolatry even for non-Jews. A Noachide must believe the absolute truth of G-d's Unity. Many others disagreed, and considered a belief in G-d, combined with the belief in lesser "helpers", while wrong, still would qualify the person as a Noachide. The latter is the view of most present day authorities. Certainly, all would strongly recommend a complete rejection of any less than purely Monotheistic views on the part of Noachides.
It is important to note that the Sinai Covenant did NOT put an end to the Noachide Covenant. Both exist at the same time, Sinai for Jews, Noachide for non-Jews.
May we speedily see the day when all Mankind will turn to G-d, serving Him together!
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