The Noachide Laws, also known as the Noahide or Noachian Laws, consist of seven commandments given to Noah and his descendants. These laws are considered universal moral principles meant to ensure humanity's ethical behavior. They are seen as a foundation for civilization and are applicable to all people, not just those of the faith. Observing these laws is viewed as a way for others to achieve spiritual fulfillment (albeit in a minor and less fulfilling way).
Do Not Worship Idols: Avoid idolatry in all its forms. This commandment encourages the recognition and worship of one G-d, rejecting all forms of polytheism and idolatrous practices.
Do Not Blaspheme: Honor and respect G-d's name. Do not use the name of G-d in vain or engage in practices that disrespect the divine.
Do Not Commit Murder: Respect the sanctity of human life. This law prohibits murder and violence against others, emphasizing the value of each human being.
Do Not Engage in Illicit Sexual Relations: Maintain moral sexual behavior. This includes prohibitions against adultery, incest, and other forms of sexual immorality.
Do Not Steal: Respect the property and rights of others. This commandment forbids theft, robbery, and any form of dishonesty in business or personal dealings.
Do Not Eat Flesh Torn from a Living Animal: This law, known as "ever min ha-chai," commands respect for the creatures under human domain, prohibiting the cruel practice of eating an animal's limb while it is still alive. It underscores a commitment to humane treatment of animals.
Establish Courts of Justice: Promote justice and righteousness through the establishment of legal systems. This law obligates societies to pursue justice and create legal institutions to enforce these Noachide Laws.
Observing the Noachide Laws involves both the avoidance of prohibited actions and the active pursuit of ethical and moral behavior. Here's how individuals can observe these laws in daily life:
Worship and Spirituality: Engage in monotheistic worship practices that acknowledge the one G-d. This can include prayer, meditation, and studying texts that promote an understanding of divinity and ethical monotheism.
Respect for Life and Law: Act with kindness and justice towards others. This includes being honest in dealings, respecting the law, and contributing to a just society.
Moral Conduct: Lead a life that reflects high moral standards, avoiding actions that harm others or oneself. This includes fostering healthy relationships and respecting the sanctity of life and property.
Community and Justice: Support or participate in the establishment and maintenance of justice systems that uphold these moral laws and ensure the rights and dignity of all individuals.
Education and Advocacy: Learn more about the Noachide Laws and their implications for ethical behavior. Share this knowledge with others and advocate for a society that reflects these universal values.
These laws are for all of mankind, a basis of morality which all must follow, and all will be judged. Observing the Noachide Laws is about more than just following a set of rules; it's about cultivating a moral and ethical way of life that respects the divine, oneself, and the world around us. Adherence to these laws offers a path to righteousness and divine favor.
Once someone adheres to these laws, they have taken upon themselves the ‘yoke of the kingdom’, a fundamental stepping stone in which to progress to the next stage in life.
The Gentile & Acts 15
For those coming from a more Christian background, you may be familiar with Acts 15, also known as the “Jerusalem Council”. During this period, the sect of Pharisaic Judaism that followed Yeshua faced a significant question: Should gentile converts be required to fully observe all Torah laws & rabbinic laws, including full conversion (requiring circumcision), to join this Jewish sect? Essentially, this is akin to tossing a baby into the deep end of a pool and demanding it swim because it wants to be with its dad who is in the water. The council's discernment led to a nuanced approach: instead of imposing the full yoke of Torah on Gentiles all at once, they were asked to adhere to a subset of principles that echoed the universal Noachide Laws given to all humanity. This decision emphasized abstaining from practices particularly abhorrent to those who were raised in the faith, such as consuming food offered to idols, consuming blood or the meat of strangled animals, and engaging in sexual immorality.
The council's directive, coupled with the assertion that "the law is taught every Sabbath," implies an expectation for these new followers to engage progressively with the Torah’s teachings. This approach mirrors the idea behind the Noachide Laws serving as an entry point for non-Jews into the ethical monotheism of Judaism, with the Sabbath teachings providing a pathway for deeper understanding and observance over time.
This moment in Acts 15 illustrates a critical juncture for this Jewish sect, balancing the need to maintain the integrity of Torah law with the inclusive vision of Yeshua's teachings. By setting forth a basic framework of ethical conduct for Gentiles, akin to the Noachide Laws, the leaders made a pragmatic decision that allowed for the inclusion of Gentiles without demanding full conversion to Judaism. This decision facilitated the growth of the sect, allowing it to maintain its roots in Pharisaic Judaism while adapting to the realities of a diverse follower base.
The expectation that Gentiles would continue to learn and adopt more Torah laws and rabbinic practices over time was an acknowledgment of the dynamic nature of religious identity and practice. It recognized the value of gradual integration into the community's religious life, emphasizing learning and growth within the communal context of Sabbath teachings.
The resolution of the Council of Jerusalem can be seen as an early example of using the Noachide Laws as a foundation for broader engagement with the principles of the faith. This strategy allowed for the inclusion of Gentiles in a sect of Pharisaic Judaism that followed Yeshua (Jesus), promoting a model of gradual learning and integration that respected both the newcomers' status and the sect's Jewish identity and rabbinic rulings.
Knowing that these Gentiles were already well aware of a singular G-d and are coming into more torah laws, let’s look at the comparison of the Noachide laws with the assumptions and culture around the Acts 15 council:
Noachide | Acts 15 Directive |
No idolatry | No eating foods offered to idols |
No blasphemy |
|
No murder |
|
No sexual immorality (biblically) | No sexual immorality |
No stealing |
|
No eating flesh torn from animal | No consuming blood or strangled animal (meat of a living animal by extension) |
Establish courts of justice |
|
The Jerusalem council’s purpose is not to tell Gentiles how to keep living without change, but how to improve their current status and to correct their existing knowledge of morality under Noachide laws. It is the stepping stone to move forward.
1. Do not worship idols
When it comes to “idolatry”, the Gentiles had already given up their idols and are coming into the faith of the one true G-d, however idolatry also includes practices that they might not realize are idolatrous. While bowing to a statue of a false god or doing direct acts of idolatry seems like a given, there is one thing that may escape their minds: food. The foods they have previously owned which were offered to idols and eating meat from friends or family who may be idolaters still and offer their food to idols – these are all prohibited to cover the ‘lesser known’ element of “idolatry or idolatry worship” through food.
2. Do not blaspheme
This would also be a given. The Gentiles coming into the faith are coming into it out of respect and love for G-d. This does not need to be reiterated in order for them to enter a synagogue and learn more, their purpose of going is to honor G-d.
3. Do not commit murder
This was already a national law and well-established in every nation. Murder is not acceptable. While a Noachide law, this does not need to be mentioned as a ‘starting’ law, as it was already accomplished.
4. Do not engage in sexual immorality
This one is reiterated. While it would seem to be a given today with widespread knowledge of ‘sexual immorality’ thanks to the printing press and distribution of bibles across the globe, the culture during the days of the apostles was much different.
The distinctions between the Torah's teachings on sexual morality and the prevailing cultural norms of Rome and surrounding nations were pronounced, reflecting deeper differences in worldview, ethics, and religious practices. The rabbinic understanding of sexual morality, rooted in Torah law, stood in contrast to more permissive Roman and Hellenistic attitudes, which were influenced by a variety of philosophical and religious traditions.
The Torah's guidelines for sexual conduct are part of a broader covenantal relationship between G-d and the Israelites, emphasizing holiness, family integrity, and social responsibility. Key aspects include:
Prohibitions against adultery: The Torah strictly forbids adultery, emphasizing the sanctity of marriage.
Prohibitions against incest: Detailed laws in Leviticus outline forbidden relationships, including close family members.
Prohibitions against homosexual acts and bestiality: Leviticus also includes commandments against male homosexual acts and bestiality, framing sexual relations within specific boundaries.
The concept of family purity: Laws regarding family purity regulate sexual relations within marriage, particularly concerning menstruation.
The Roman Empire and its cultural milieu, heavily influenced by Hellenistic traditions, had a more permissive approach to sexual behaviors:
Acceptance of extramarital relationships: Extramarital sexual relations, especially among men, were often tolerated in Roman society, provided they did not infringe upon the rights of other citizens.
Varied sexual practices: Roman culture did not strictly regulate sexual practices to the same extent as Torah law, allowing for relationships and behaviors considered unacceptable by Torah standards.
Sexual relations as aspects of religious rituals: In some surrounding cultures, sexual practices were incorporated into religious rituals, starkly contrasting with the faith’s aniconism and the spiritual sanctification of sexual relations within marriage.
Public displays of sexuality: Roman entertainment and art at times included explicit sexual content, reflecting a different attitude towards sexuality's public and private aspects.
The contrast between the Torah's teachings on sexual morality and the norms of Rome and surrounding nations during the apostolic period highlights the challenges faced by the believing communities. For what was ‘acceptable’ by the gentile nations, was prohibited by Torah. Thus, the need to reiterate “no sexual immorality” was more than just a one-line command, but a complex teaching on what sexual immorality was so that they could avoid it.
5. Do not steal
This was already common law at the time and thus there was no need to reiterate.
6. Do not eat flesh torn from a living animal
While simply reiterating this would have made the Gentiles comply with the basis of Noachide laws, the apostles take it a step further and include a couple of prohibitions: no consuming blood and no eating the meat of a strangled animal.
Blood of an animal
The “life” is in the blood according to the Torah. By taking a limb of a living animal and eating it, you are eating something that is still alive – it still has “blood”. Thus this prohibition serves two purposes. This one command actually includes eating the blood directly, but in a higher application of law, it also includes avoiding eating the meat of a ‘living’ creature.
Meat of a strangled animal
This command, also found in Torah, is not about strangling animals – as you’ll notice this is prohibiting strangling them – but rather this is a command against eating the meat of a strangled animal. To fully understand this law, we have to look at the definition of “strangling” from the Oral Torah.
In the Oral Torah, the prohibition against eating meat from a strangled animal (Hebrew: "nevelah") is discussed with a focus on the method of slaughter and the treatment of the animal before consumption. This prohibition is rooted in the broader laws of kashrut (dietary laws), which specify how animals must be slaughtered in order to be considered kosher and fit for consumption. The key concern with meat from a strangled animal is that such a method of killing does not conform to the requirements of kosher slaughter, known as "shechita."
Shechita requires severing the trachea and esophagus of the animal with a sharp, seamless blade in a single, swift motion (to prevent ‘strangling the animal’ with its own blood). This method is designed to minimize the animal's suffering and is performed by a trained individual called a "shochet." Proper shechita also ensures rapid draining of blood from the animal, which is another requirement for kosher meat, as consuming blood is prohibited (Genesis 9:4, Leviticus 17:10-14).
Nevelah refers to the carcass of an animal that has died without kosher slaughter. This includes animals that have been strangled, died of natural causes, or been killed by other animals.
Eating nevelah is prohibited because it does not meet the requirements for kosher slaughter. The meat is considered impure and unfit for consumption under the dietary laws.
One of the primary concerns with nevelah, and specifically with meat from strangled animals, is that the blood is not properly drained. The consumption of blood is explicitly forbidden, as blood is considered to carry the life force of the animal (Leviticus 17:11).
In conclusion, the ‘meat of a strangled animal’ isn’t merely just talking about if someone wrestles with a bison and wraps their hands around its neck and chokes it to death – but rather it is explicitly informing them that they must now eat kosher-slaughtered meat. The apostles are therefore holding the Gentiles up to a higher standard than just the Noachide laws.
7. Establish courts of justice
The promotion of justice and establishing legal systems were already in place, but furthermore, the Jerusalem council is the establishment of a court to make judgements over a community.
The Two Yokes
The metaphor of a "yoke" is used to convey the idea of submission and responsibility. Just as a yoke is placed upon an animal to guide it and harness its energy for a purpose, so too there are ‘yokes’ that represent the individual's acceptance of G-d's guidance and the commitment to channel one's energies and actions in service to G-d. This acceptance is not seen as burdensome but rather as a source of purpose, direction, and liberation.
Embarking on a journey of spiritual growth and observance is a profound and life-changing endeavor. The wisdom of starting slow cannot be overstated for those beginning or deepening their journey within the faith. This approach acknowledges the complexity of religious life and the need for a solid foundation upon which to build a sustainable and meaningful practice.
Yoke of the Kingdom
When starting in observance, it is important first to take on the yoke of the kingdom. The "yoke of the kingdom" refers to the acceptance of G-d's sovereignty over the world and over one's life. It is not just adherence to the 7 Noachide laws through happenstance but a commitment to follow G-d completely. It is an acknowledgment of G-d as the singular, supreme authority in the universe and a commitment to live in accordance with this recognition. This concept emphasizes the relationship between the individual and G-d, focusing on faith, devotion, and the acceptance of G-d's kingship.
Core Elements: Acknowledgment of G-d's oneness, sovereignty, and the commitment to follow His will as expressed in daily life and prayer.
Expression: Primarily manifested through prayer, especially in the recitation of the Shema, which affirms G-d's unity and sovereignty.
Focus: Centers on the relationship between the individual and G-d, emphasizing loyalty, love, and submission to divine authority.
After establishing a commitment to these foundational principles, individuals can start to increase in observance. This gradual approach allows for:
Personal Growth: Slow, measured steps in spiritual observance allow individuals to internalize each commandment's significance, ensuring that practices are meaningful and not merely mechanical.
Sustainable Practice: Gradually adopting new practices helps prevent feelings of overwhelm or burnout, which can occur when trying to take on too much too quickly.
Deeper Understanding: Starting with basic principles and building upon them over time allows for a deeper understanding of the interconnectedness of commandments and the underlying values they represent.
Yoke of the Torah
The "yoke of the Torah" refers to the commitment to study the Torah and observe its commandments. This encompasses not just the act of learning but also the application of Torah principles in daily life. It is an acceptance of the responsibility to live according to the laws and ethical teachings of the Torah, guiding one’s actions and decisions.
Core Elements: Commitment to Torah study, observance of the commands, and the application of Torah values in personal and communal life.
Expression: Manifested through the diligent study of Torah and the meticulous observance of its commandments, including rituals, ethical conduct, and rabbinic observances.
Focus: Centers on the relationship between the individual and the Torah, emphasizing learning, observance, and the practical application of Torah teachings.
Interconnection and Distinction
While both "yokes" are integral to a believer’s life, they highlight different aspects of religious commitment. The yoke of the kingdom is foundational, establishing the basic framework of faith and devotion to G-d. It is about recognizing and internalizing G-d's ultimate authority. On the other hand, the yoke of the Torah builds upon this foundation, focusing on the concrete expression of this devotion through the study and observance of G-d's commandments.
In practical terms, accepting the yoke of the kingdom can be seen as the first step in one's spiritual journey, creating a personal bond with G-d. Accepting the yoke of the Torah is an expansion of this commitment, detailing how one lives out this relationship through specific actions, learning, and observance.
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