Shoftim: Appointing righteous judges
The Torah portion of Shoftim describes the judges that should be appointed and the importance of establishing a just justice system. In Deuteronomy 16:18, the Torah emphasizes the need for righteous judges who will render fair judgment, without bias or corruption, and ensure that the law is maintained in accordance with the principles of the Torah. For the Jewish people, this commandment is a cornerstone. The appointed judges are expected to be people of integrity, wisdom, and deep knowledge of the Torah, who guarantee that their rulings will conform to divine principles. All this applies to Noahides as well. This commandment has a direct application to the commandment of the Gentiles to establish courts. This requires the establishment of a legal system that upholds the seven laws of Noah, which are universal principles given by G-d to all mankind. These laws serve as an infrastructure for a moral and just society, and the establishment of courts is essential for their enforcement. Noahide courts have a crucial role in promoting morality in the world. These courts have the ability to create a society aligned with divine will and wisdom. The responsibility of the courts is not only in punishing criminals, but also in educating, warning, and guiding the community to observe the seven commandments. A judge in a Noahide court must be a G-d-fearing person, deeply committed to justice, and familiar with Noah’s seven laws and their basic principles. This requires a thorough understanding of the relevant scriptural sources, interpretations, and legal interpretations developed over hundreds of years. Such a judge must be dedicated to upholding these laws, ensuring that their rulings reflect the moral and ethical teachings that these laws are meant to convey. We can see what happens on a global scale when the court system lacks the alignment to G-d’s will; it might generate chaotic results. The obligation to establish Noahide tribunals fits into a broader context. They serve the purpose of creating a society that honors G-d’s will, promotes morality, and ensures that justice prevails. By appointing righteous judges who are committed to these principles, we can initiate a positive process for a world that reflects the divine order, where every individual receives fairness and respect, and where justice is preserved in every aspect of life. *This is from a series of articles by Rabbi Bernstein Moshe.
Re’eh: The virtue of giving charity
In our Torah portion,, we study about the Noahide obligation of giving charity, which is mentioned twice in the Torah portion, each time using a double expression. The first commandment is: “You shall open your hand,” and the second commandment is: “You shall give him.” In both commandments, the Torah uses a double expression: “open, you shall open” and “give, you shall give.” This double expression means that the obligation to give charity is not limited to just one time, but one is required to give repeatedly. The Torah emphasizes that a person must actually provide the needy with what they require. The double language emphasizes that charity should be given repeatedly, and the struggle against one’s inclination not to give is a crucial part of the commandment (does anyone love to give his money away?). Overcoming this struggle reveals the divine strength within a person, which is considered an especially meritorious act. This could be a materialistic need or a spiritual need. In both cases, we should make an attempt to supply the needy. In every act of charity, a person must open his heart and hand, and he must avoid, heaven forbid, a situation where his heart is hardened, and his hand is closed. The prominent commentator, Rashi, says that we should repeat the act of charity “even a hundred times.” This means that avoiding any limitations in this commandment causes limitless abundance to the person who does it. The way one is treating others, exactly that way, one is treated from heaven. The connection between charity and redemption is that it helps those in need but also purifies and elevates the giver. By giving charity, a person imitates G-d’s kindness and mercy, thus bringing more divine grace into the world. The accumulation of such acts of kindness hastens the coming of Moshiach and the final redemption. This is particularly emphasized during the coming month of Elul, leading up to Rosh Hashanah, when an increase in acts of charity, is a good preparation for the judgment of the new Jewish year, a holiday where the entire world is judged. This preparation applies for Noahides as well. When we give a lot of charity, surely this could pour blessings upon us with a good and prosperous year. *This is from a series of articles by Rabbi Bernstein Moshe.
Eekev: Ongoing struggle between evil and good
The Torah portion of Eekev (Deuteronomy 7:12–11:25) emphasizes the rewards that come from observing God’s commandments and the importance of faithfulness to the covenant. In this portion, Moses reminds us of the blessings that will follow obedience to G-d’s laws, including prosperity, protection from enemies, and the establishment of a just society. However, it also warns against forgetting G-d and following other paths, such as idolatry, which would lead to downfall and destruction. We can notice that the warning against idolatry, the first Noahide commandment, appears many times, especially in the fifth book of the Torah. With the word “Ekev,” which means heel, the Torah alludes to commandments that humans tend to ignore. In other words, the Torah warns us here to be careful, even with commandments that seem less important to us. Every commandment is part of the infinite will of G-d. And in the eyes of G-d, all His commands are equally important, because they are part of His essential will, which cannot be divided. Therefore, in our eyes, all of them should be completely equal. And we must observe all of them with joy and dedication. Noahides and the Jewish people today stand firm in the face of global chaos and moral challenges. The ongoing spiritual battle between the forces of darkness and the forces of holiness in our world is at its peak. It points out that the current global turmoil—characterized by aggressive groups, violence, terror, and moral decay—reflects a deeper, spiritual struggle between impurity and sanctity. This is the core of the international conflict that is happening today. On the side of holiness and justice are the Noahides and the Jewish people, who together strive to uphold G-d’s will and bring about a more righteous world. The fulfillment of a prophetic vision, where the world is fully rectified, evil is eradicated, and harmony prevails under the leadership of King Moshiach, comes along with the rebuilding of the Third Holy Temple. This ultimate redemption is the resolution of the ongoing battle between good and evil, bringing peace and spiritual wholeness to the entire creation. May it happen quickly in our days. *This is from a series of articles by Rabbi Bernstein Moshe.
Vaetchanan: “The Lord is G-d in the heavens above and on the earth below; there is no other.”
This week, we read the command that explains divine unity: “Know today and take it to heart that the Lord is G-d in the heavens above and on the earth below; there is no other (Deuteronomy 4:39). In Chassidic teachings, this verse is explained as not merely negating the existence of another god, Heaven forbid, but clarifying that there is no existence at all besides God. The Holy One, blessed be He, is the one and only reality in the world—whether in the heavens, on the earth, or in the depths of the universe. The independent existence of the world and its creatures is an illusion, stemming from our inability to perceive the divine force that sustains all reality. If we could see the truth, we would recognize that everything is G-d and that G-d is everything. Creation has no independent existence since it was created ex nihilo (something from nothing); thus, its existence at every moment depends on the divine force that sustains and fills it. Therefore, the truth is that “there is nothing besides Him.” One might think that only the ‘heavens,’ the higher spiritual creations, can contain the divine force. Therefore, the Torah adds: “and on the earth below”—that even the lower, physical creations are also filled with the Creator’s power. This division also symbolically exists in every individual’s life: there is the ‘heaven’ within a person, which is the divine soul. There is the ‘earth,’ which is the physical body, a direct vessel for the soul’s light. But there is also the ‘expanse of the universe”—all of a person’s activities throughout the day. The Seven Noahide Laws are the universal moral code for all people. The very first of these laws is the prohibition against idolatry, which directly requires the recognition of the unity of G-d. This means that a Noahide is expected to acknowledge that “the Lord is G-d in the heavens above and on the earth below; there is no other.” The recognition of G-d’s unity is central to the spiritual foundation of the Noahide Code. This recognition will be complete in the messianic era, as the world will be full of the divine presence for all humanity. Everything should serve the divine holiness and prepare the entire world, with all its parts, to be a vessel for the revelation of the absolute divine truth, as will be revealed in the complete and ultimate redemption. Sources: Likutei Sichos, volume 29, The Gate of Unity and Faith, chapter 1. *This is from a series of articles by Rabbi Bernstein Moshe.
What are the aspects of the “woke” movement in relation to Noahides? Does this ideology fit the 7 Noahide laws?
The “woke” movement appears to put the emphasis on social justice, equality, and oppression, however, this is only masking dangerous values, and in its essence, it contradicts the spirit of the Noahide laws and even the simple intellect. The “woke” movement often centers around identity politics, focusing on specific groups based on the idea that the weak are always right. While the Noahide laws address universal laws and all humanity , they do not specifically target particular groups, as every human being was created in the image of G-d. The methods employed by the woke movement, such as “cancel culture” violence and public shaming, conflict with the Noahide principles of avoiding evil speech and causing distress and harm to others. Most importantly, the Noahide laws are grounded in belief in one G-d and its instructions given on Mount Sinai to all humanity with no exception, while the woke movement is completely secular and the belief in G-d is absent. Furthermore, they ignore the will of G-d and see it as unbinding. The Noahide laws do emphasize general moral conduct and the prohibition of sexual immorality, while the “woke movement encourages sexual immorality, it also does not condemn terrorism organizations, and furthermore, they praise violent acts that cause immense suffering in an attempt to present them as justified. The Noahide prohibition against murder and theft forbids violence. The emphasis is on individual behavior rather than collective guilt, as the woke pretend to show. It’s crucial to recognize that the woke movement represents the opposite of what Noahide Law represents. A just society has to follow the will of the creator to make itself healthier by observing the 7 Noahide laws *This is from a series of articles by Rabbi Bernstein Moshe.
