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In the Torah portion of Ki Teitzei, the theme of lashon hara—evil speech—comes into focus, particularly concerning Miriam, the prophetess and sister of Moses. Though she was respected as a prophet and leader, she was punished by G-d with leprosy for speaking negatively of Moses. This teaches us that even someone as elevated as Miriam, who played a critical role in the redemption of the Israelites, is not above the laws of proper speech. Her punishment was a powerful reminder of the severity of lashon hara, warning that words have immense power, both to harm and to heal.

The Torah underscores the fact that the prohibition of evil speech, which also applies to Noahides, can have far-reaching consequences. Just as a single harmful word can ripple through a community, damaging reputations, relationships, and trust, a good deed can have an equally powerful, positive ripple effect. This is often compared to the Domino effect—where a single good action can generate enormous benefits, sparking other acts of kindness and goodness. Similarly, evil speech can spiral out of control, but the converse is also true: positive speech and deeds can create lasting, beneficial change.

This idea connects deeply with the incitement of the primordial snake in Jewish tradition. The snake in the Garden of Eden is the embodiment of the evil inclination, using speech to manipulate and deceive. The word Nahash, meaning “snake,” in gematria (the numerical value of Hebrew letters) is equal to the word Moshiach. This connection points to that just as the snake introduced evil into the world, the Moshiach will eradicate it and rectify the entire creation.

Where the snake represents deception and division, the Moshiach will bring about healing, unity, and a return to divine truth. The fact that these two words share the same numerical value suggests that the very root of evil, as symbolized by the snake, will be transformed in essence in the Messianic era.

By refraining from evil speech, we participate in the process of rectifying the world, preparing for the time when we eradicate evil once and for all. Just as evil speech has the power to bring destruction, positive actions and speech can help bring the world closer to that redemptive moment.

*This is from a series of articles by Rabbi Bernstein Moshe.

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.

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.

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.