The seven Noahide Laws can define the world

When we think of Noach we tend to envision a flood and a world covered with water. However, in the historical sense, the biblical saga of Noach is transcended by a short listing of mitzvot that, if observed, can properly define the civilization quality of our world.

In an essay titled “Across the Great Divide: Between Jew and Non-Jew,” in his commentary on Genesis, “Unlocking The Torah Text” (OU Press Urim Publishing House, 2007), Rabbi Shmuel Goldin recounts that after chronicling the world’s creation and man’s early generations, “the Torah’s range narrows as it begins to tell the story of Avraham and his descendants, the chosen Jewish nation.”

“Before this shift takes place, however, a universal moral code for the world is laid out by G-d,” writes Rabbi Goldin, who was as spiritual leader of Congregation Ahavath Torah in Englewood for 33 years before making aliyah in 2017. “This code, referred to in rabbinic literature as Sheva Mitzvot B’nai Noach (the seven mitzvot of the children of Noach), or the Noachide code, is derived from a passage found at the end of the Noach narrative and consists of seven basic commandments. Taken together, these commandments form a moral blueprint for all civilizations.

“The seven Noachide laws are the following: do not steal, do not kill, do not eat from the limb of a living animal, do not commit acts of sexual immorality, do not practice idolatry, do not blaspheme G-d, and establish courts of law.”

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The above serves as a prelude to Rabbi Goldin’s expansive explanation as to how these laws impact the civilization structure of mankind. The open nature of Rabbi Goldin’s presentation can be gleaned by reading his concluding summation entitled, “Points to Ponder,” wherein he states the following:

“Partially as a result of our turbulent history and of the torment that we have received at the hands of others, we have lost sight of the true traditional Jewish attitude towards the non-Jew. Too often, prejudiced and intolerant views are inaccurately presented as ‘authentic Judaism;’ comments derogatory towards others are regularly heard on the Jewish ‘street.’ Such views only degrade us as a people and distance us from the very moral behavior we are meant to teach. A return to classical Jewish sources allows us to regain our footing in our approach to those outside the circle of our belief.” 

This valued take has recently been buttressed by “The Theory and Practice of Universal Ethics: The Noahide Laws” (Institute for Judaism and Civilization, 2014), by Rabbi Dr. Shimon Cowen of Melbourne Australia.

A sample of the author’s thinking can be gleaned from chapter five, entitled, “Politics: States, World Society and the Noahide Laws,” in which he teaches the following:

“Within the State, the Noahide laws resolve the relation of religion and State, private morality (in matters between the person and G-d) and public morality (between persons) differently to the way existing advanced societies have tended to detach the two realms and marginalize the realm of personal morality. The authority and guidance for laws between persons ultimately comes from the realm of personal belief and morality; and certainly the State may not legislate in a way to undermine society’s own moral and spiritual foundations.

“Thus, it is explained that the plurality or neutrality of the American State (for example), when it functions authentically, works not to exclude religion, but to maintain the common denominator spirituality of American society — ‘non-denominational but scrupulously monotheistic’ — which has a fundamental affinity with the basis of the Noahide laws.” 

Given the unfortunate chaos of murder and pillage in the world today, revisiting the moral basis of our religious tradition is an overdue exercise. This book, despite its seemingly complicated verbiage, will provide you with a sophisticated and worldly perspective that will further your appreciation and practice of our religious regimen. You will not be disappointed.

A version of this column was originally published 2015. To reach Alan Gerber, write: Columnist@TheJewishStar.com