Tuesday, July 28, 2020

More on Shituf and the idolatrous status of Christianity under Noahide Law


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I have already written much on the Shituf deception (here), how Jews and Noahide apologists attempt to lessen the apprehensions of Christians by telling them that their religion is not idolatry but Shituf, a form of worship that is not completely monotheistic but supposedly acceptable for Christians, it is actually not acceptable and Christianity is most definitely ruled idolatry by legal scholars like Maimonides (here). The biggest problem is the trinity, the belief that God, Jesus, and the Holy Spirit are three but one at the same time, to worship Jesus as God is considered idolatry. The video below was produced by a Jew who reviewed "The Divine Code" by Rabbi Moshe Weiner, which was blessed by the Chief Rabbi of Israel and which references legal codes that call for the death of anyone who breaks the Noahide Laws (here). In the video we learn a little bit more about what Christians could or could not due under Noahide Law. If you go through the shituf link (here) you will see that shituf only allows a non-Jew to think about an "idolatrous" religion such as Christianity, however, as soon as they pray in the name of a god that is not the Jewish god, they are practicing idolatry. Here we learn that a Christain may swear an oath to "god", even if he means that "god" is partnered with Jesus and the Holy Ghost (Trinity), but if a Christian swears on the name of "Jesus" himself or the Holy Ghost, then they are liable for idolatry. We also learn that the trinity might not even be the worst offense of Christians but their use of the cross. Bowing before a cross is most definitely prohibited and plain crosses can only be worn as decoration and cannot be there for worship practices. Additionally, no matter whether it is used for worship or not, no three-dimensional figures of humans can be worn, so no crucifix with Jesus on it may be worn. Shituf is really no freedom at all, don't fall for the deception. The video then explains that major Rabbis like Maimonides did not consider Islam "idolatrous", however many many Rabbis did (here) and some believe Maimonides did not label Muslims as idolatrous because he lived in Muslim Egypt and feared for his safety.



California Representative Tom McClintock says Noahide Law is "bedrock of society" in Education Day USA 2018 statement


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On March 21st 2018, California House Representative Tom McClintock commemorated "Education and Sharing Day U.S.A" with a short speech in congress in which he states that the Noahide Laws are the "ethical values that have been the bedrock of society from the dawn of civilization". This is a sitting congressman two years ago... many of these people signing on to these bills and making commemoration speeches know what they are doing, it is their responsibility to ask what exactly are these Noahide Laws before making such bold statements, would any candidate make these statements about Noahide Law without knowing what they meant? President George H. W. Bush stated six of the seven laws out, including the prohibition against blasphemy, in his Proclamation 5957 in 1989 (here). We need to hold Congress and the President accountable for these statements. 


DIRECT QUOTE 


"The Rebbe taught that education should not be limited to the acquisition of knowledge and preparation for a career; but should incorporate the building of character, with emphasis on moral and ethical values that have been the bedrock of society from the dawn of civilization, when they were known as the Seven Noahide Laws."

FULL ARTICLE


OBSERVING EDUCATION AND
SHARING DAY U.S.A. 2018

HON. TOM McCLINTOCK
OF CALIFORNIA
IN THE HOUSE OF REPRESENTATIVES

Wednesday, March 21, 2018
Mr. MCCLINTOCK. Mr. Speaker, on March
27th, the United States will celebrate ‘‘Education
and Sharing Day U.S.A.’’ to recognize
the importance of excellence in education.
Established in 1978 by a joint Congressional
resolution, Education Day U.S.A. focuses on
the very foundation of meaningful education:
instructing our youth in the ways of morality
and ethics, and teaching them an appreciation
for divine inviolable values. These educational
principles are vital to the success of our nation
as they prepare our students for the responsibilities
and opportunities of the future.

Education and Sharing Day U.S.A. is celebrated
on the birthday of the Lubavitcher

Rebbe, Rabbi Menachem Mendel Schneerson,
who dedicated his life to the betterment of
mankind. The Rebbe was a tireless advocate
for youth around the world, emphasizing the
importance of education and good character,
and instilling hope for a brighter future into
countless people in America and across the
globe.

The Rebbe taught that education should not
be limited to the acquisition of knowledge and
preparation for a career; but should incorporate
the building of character, with emphasis
on moral and ethical values that have been
the bedrock of society from the dawn of civilization,
when they were known as the Seven
Noahide Laws.

Education and Sharing Day U.S.A. is a recognition
of the importance of well-rounded
education, and the contributions of the Rebbe.
I am proud to observe Education and Sharing
Day U.S.A. 2018.

Congressional recorded eulogy for Rabbi Schneerson mentions Noahide Law


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Rabbi Schneerson, the Rabbi mentioned in almost all of the laws passed in the USA recognizing the Noahide Laws, and a man who said non-Jews have satanic souls and are made to serve Jews (here), died in 1994 and his death was eulogized and recorded in the Congressional Record (Vol 140, No 74). At the end of the speech the speaker reminds the audience that Rabbi Schneerson was a proponent of the "obligation" of humanity to adhere to the Noahide Laws and that these were the way to restore "sanity" to the world.

DIRECT QUOTE


"The Rebbe has continuously maintained that modern, secular man has an enduring need for moral values and religious philosophy by which to live.

He often speaks of the obligation of all humankind to adhere, and live by, the ``Seven Noahide Commandment''--the universal code of Biblical morality and ethics, given go all at Sinai. This, the Rebbe insists, is of the utmost necessity to bring sanity and stability to a perplexed world."

FULL ARTICLE



[Congressional Record Volume 140, Number 74 (Tuesday, June 14, 1994)]
[Senate]
[Page S]
From the Congressional Record Online through the Government Printing Office [www.gpo.gov]


[Congressional Record: June 14, 1994]
From the Congressional Record Online via GPO Access [wais.access.gpo.gov]

 
             IN MEMORY OF RABBI MENACHEM MENDEL SCHNEERSON

  Mr. MOYNIHAN. Madam President, Jews throughout the world are in 
mourning today for Rabbi Menachem Mendel Schneerson, the charismatic 
Lubavitcher rebbe who was buried next to his venerable predecessor and 
father-in-law, Rabbi Joseph Schneerson, yesterday afternoon in New York 
City.
  Much has been said and written about the rebbe's remarkable 
contributions, particularly by the tens of thousands of us who were 
privileged to meet with him during his more than 40 years of leadership 
of the Lubavitch Chassidic movement. Each of us has our own memories of 
this special man. One of my lasting memories is of my last visit with 
the rebbe, in the spring of 1990, when I brought him a gift from the 
Jewish community of Morocco. We spoke at the time about the small 
Jewish community of Morocco, and about the connection between this body 
and the Lubavitch movement, a bond that has its roots in the 
relationship between the Rabbi's predecessor and one of this century's 
towering Senatorial figures, the late William Borah of Idaho.
  Some Members of the Senate may not be familiar with the role that 
Senator Borah played in securing the release of Rabbi Joseph Schneerson 
from a Soviet prison and the emigration of his entire immediate family, 
including the current rebbe, from Stalin's Russia. The intervention of 
Senator William Borah of Idaho on behalf of this beleaguered Chassidic 
family stands as a noble example of courageous moral leadership. All of 
us in public life would do well to ponder Senator Borah's oft-repeated 
explanation as to his ``motive'' in leading an international campaign 
to save an apparently obscure religious leader in a faraway land: ``I 
like to do things that get me votes in the next election in Idaho but 
every so often I do something that assures me of votes in that final 
election will we will all have to stand for someday.''

  I thought of Senator Borah in January 1990 when I visited Morocco in 
my capacity as chairman of the Senate Foreign Relations Committee's 
Subcommittee on the Middle East and South Asia.
  When I met with the Jewish leaders of Morocco and toured several of 
their synagogues and civic centers I discovered two pictures in every 
building--His Majesty King Hassan II and the Lubavitcher rebbe, Rabbi 
Menachem Mendel Schneerson.
  This should not surprise anyone who is familiar with the rebbe's 
historic role in supporting Jewish education and Jewish continuity 
throughout the world. The Members of the Senate are familiar with 
Lubavitcher activities in their own States but Lubavitch is also deeply 
involved in over 100 nations around the globe--including many where it 
is the only official Jewish presence and the only source of Jewish 
educational and religious training. And, some day, hopefully soon, the 
full story will be told of Lubavitch's heroic role in keeping Judaism 
alive in lands of cruel tyranny where teaching the Bible is a crime and 
uttering a public prayer is rewarded with a prison sentence.
  For over 40 years these remarkable activities--the publicized and the 
clandestine; the Chanukah lamp lighting on television and the 
underground matzah baking under the noses of Communist secret police, 
the young women giving out Sabbath candles on Fifth Avenue, and the 
Yeshiva schools in Arab lands--have been directed and inspired by Rabbi 
Menachem Mendel Schneerson.
  At the end of my meeting with the Moroccan Jewish leadership they 
gave me one of their most precious possessions, a rare Hebrew 
prayerbook, one of the first ever printed in their country. They had 
one request: to give this heirloom to the Lubavitcher rebbe as a token 
of their appreciation for ``caring about us when almost everyone else 
had forgotten.''
  When I visited the rebbe and gave him the prayerbook he kissed it 
gently and told me that ``they are very kind, but how can I not care 
about them.''
  For 44 eventful years he cared. He taught and inspired several 
generations of Jews on all continents while helping to write a major 
chapter in contemporary Jewish history. New Yorkers of all faiths are 
proud that the rebbe lived among us for all these years. He will be 
missed. I ask that I may place in the Record a brief biography of Rabbi 
Schneerson and a description of his career prepared by the Lubavitch 
Youth Organization. I am sure that the entire Senate joins me in 
marking the passing of this exceptional spiritual leader who lived his 
life with an eye on that ``final election'' which Senator Borah alluded 
to.

                               The Rebbe

       The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, 
     world leader of the Chabad-Lubavitch Movement, has been 
     described as one of the most respected Jewish personalities 
     of our time. To his hundreds of thousands of Chassidim and 
     numerous followers and admirers around the world, he is ``the 
     Rebbe,'' today's most dominant figure in Judaism and largely 
     responsible for stirring the conscience and spiritual 
     awakening of world Jewry.
       From his office at Lubavitch World Headquarters in New 
     York, the Rebbe generates a constant flow of optimism, 
     strength and instruction that unites and inspires world 
     Jewry. Indeed, many of the Rebbe's innovations are so deeply 
     ingrained in Jewish life today that they often are no longer 
     identified as Lubavitch in origin.


                              early years

       Rabbi Menachem Mendel Schneerson is seventh in the dynastic 
     lineage of Lubavitcher leaders. The Chabad-Lubavitch Movement 
     was founded in the 18th century by Rabbi Schneur Zalman of 
     Liadi (1745-1812), author of the basic work of Chabad 
     philosophy--Tanya, and the Schulchan Aruch--the Code of 
     Jewish Law.
       The Rebbe was born in 1902, on the 11th day of Nissan, in 
     Nikolaev, Russia. He is the son of the renowned Kabbalist and 
     Talmudic scholar, Rabbi Levi Yitzchak Schneerson, and 
     Rebbetzin Chana, an aristocratic woman from a prestigious 
     Rabbinic family. He is also the great-grandson of the third 
     Lubavitcher Rebbe, and his namesake, Rabbi Menachem Mendel of 
     Lubavitch. At the age of five he moved with his parents to 
     the Ukrainian city of Yekatrinislav, now Dnepropetrovsk, 
     where his father was appointed Chief Rabbi.
       From early childhood the Rebbe displayed a prodigious 
     mental acuity and soon had to leave the cheder because he was 
     so far ahead of his classmates. His father engaged private 
     tutors for him, and after that, taught him himself. By the 
     time he reached his Bar Mitzvah, the Rebbe was considered an 
     illuy, a Torah prodigy. He spent the rest of his teen years 
     immersed in the study of Torah.
       The Rebbe met the previous Lubavitcher Rebbe, Rabbi Usaf 
     Yitzchak Schneersohn, in 1923, in Rostov, Russia. In 1929 
     Rabbi Menachem Mendel Schneerson, married the second daughter 
     of Rabbi Usaf Yitzchak Schneersohn, the late Rebbetzin Chaya 
     Moussia, in Warsaw.
       He later studied in the University of Berlin and then at 
     the Sorbonne in Paris. It was there that his formidable 
     knowledge of mathematics and the sciences began to blossom.


                           arrival in u.s.a.

       In 1941 he emigrated to the United States. His father-in-
     law, who arrived in the United States a year earlier, 
     appointed him to head his newly founded organizations: Merkos 
     L'inyonei Chinuch, the educational arm of the Lubavitch 
     movement; Machne Israel, the movement's social service 
     organization; and Kehot Publication Society, the Lubavitch 
     publishing department.
       Shortly thereafter the future Rebbe began writing his 
     scholarly notations to various Chassidic and Kabbalistic 
     treaties, as well as a wide range of response on Torah 
     subjects. With publication of these works his genius was soon 
     recognized by Jewish scholars the world over.


                               leadership

       After the passing of Rabbi Usaf Yitzchak Schneersohn, on 
     the 10th Shevat, in 1950, Rabbi Menachem M. Schneerson, 
     ascended to the leadership of the flourishing movement. 
     Labavitch institutions and activities soon took on new 
     dimensions. The outreaching philosophy of Chabad-Labavitch, 
     based on the biblical: ``and you shall spread forth to the 
     West and East and to the North and to the South'' (Genesis 
     28:14) was immediately translated into action as Chabad-
     Lubavitch Centers were opened in dozens of cities across the 
     United States.
       Motivated by a profound love for the Jewish people, the 
     Rebbe launched an unprecedented program to reach every Jew. 
     His shluchim--the Lubavitch emissaries--were charged with 
     establishing Chabad-Lubavitch centers in every corner of the 
     world. These dedicated men and women reflect the commitment 
     of Lubavitch to the entire Jewish people. With open minds and 
     open hearts, they respond to the needs of their respective 
     communities through religious, educational and social-service 
     programs. It is no wonder that, for many communities, Chabad-
     Lubavitch has become the central address for Yiddishkeit.


                      one thousand points of light

       During the Rebbe's four decades of inspired leadership 
     Lubavitch has become the world's largest Jewish outreach 
     organization, maintaining centers in almost every Jewish 
     community on the globe.
       Today, some one thousand Chabad-Lubavitch institutions span 
     dozens of countries on six continents, and those countries 
     and communities that have no Chabad-Lubavitch institution in 
     place are visited and cared for by the closest existing 
     facility.
       These educational and social-service institutions serve a 
     variety of functions for the entire spectrum of Jews, 
     regardless of background or affiliation. Indeed the programs 
     geared to humanitarian endeavors reach out beyond the Jewish 
     community to all mankind.
       In the United States alone, more than 180 centers serve 
     every state in the Union.
       In Israel, the ``Chabadniks'' are particularly endeared to 
     all. Their programs reach all segments of the community, and 
     enjoy the respect of the population, regardless of 
     affiliation. From the soldier stationed at the isolated army 
     post to the farmer on the kubbutz--all have come to admire 
     the personal attention given to him by Rebbe through his 
     emissaries.
       Kfar Chabad, near Tel Aviv, is one of several Lubavitch 
     cities in Israel, and serves as the Lubavitch headquarters 
     there. Its unique educational institutions and outreach 
     facilities have become a lifeline of spirituality for tens of 
     thousands of Israeli citizens.
       It was in Russia that Chabad-Lubavitch was born more than 
     200 years ago, and since nurtured there by its Rebbes in each 
     generation.
       The heroic efforts of Chabad-Lubavitch in maintaining 
     Judaism there under the most difficult conditions before and 
     especially after the Bolshevik revolution are legion, and 
     have yet to be told.
       Those knowledgeable as to the maintenance of Judaism in the 
     Soviet Union during the past century know that Lubavitch and 
     its Rebbes played a major role in keeping the fires of 
     Judaism aglow under the most oppressive and excruciating 
     circumstances conceivable.
       Now that perestroika has arrived, the work continues 
     publicly. The Rebbe has established more than twenty 
     institutions for Jewish learning. Dozens of emissaries have 
     taken up residence there, and as soon as developments will 
     allow, Jewish institutions under the aegis of Lubavitch will 
     begin to mushroom throughout the U.S.S.R. and Eastern Europe.
       In other countries, Lubavitch institutions have been 
     established in Argentina, Australia, Belgium, Brazil, Canada, 
     Chile, Colombia, Costa Rica, England, France, Holland, Hong 
     Kong, Hungary, Italy, Morocco, Paraguay, Peru, Scotland, 
     Soviet Union, South Africa, Spain, Switzerland, Tunisia, 
     Uruguay, Venezuela and West Germany.
       These institutions monitor the pulse of Jewish life in 
     their respective communities, and contribute to their 
     spiritual vitality and stability. Directors report regularly 
     to Lubavitch World Headquarters in New York, so that the 
     Rebbe is constantly aware of what is happening in Jewish 
     communal life around the world.
       Under the Rebbe's guidance, the Lubavitch publishing house, 
     Kehot Publication Society, has become the largest Jewish 
     publishing house in the world. It publishes and distributes 
     millions of books, pamphlets, cassettes and educational 
     materials in Hebrew, Yiddish, English, Russian, Spanish, 
     French, Portuguese, Italian, Arabic, Farsi, Dutch, and 
     German.
       The central library and archive center of Agudas Chassidei 
     Chabad-Lubavitch, at Lubavitch World Headquarters, is one of 
     the world's most precious repositories of Jewish books and 
     literature, containing a collection of rare books and 
     manuscripts.


                           reversing the tide

       The Rebbe has often been heard saying that ``we dare not 
     rest until every Jewish child receives a Jewish education.''
       The Jewish day-school system, of which Lubavitch was the 
     pioneering force, has displaced across a wide spectrum the 
     once-prevalent ideology that Jewish education was a kind of 
     dutiful appendage to the real business of acquiring a secular 
     education. Jewish day schools have since been accepted and 
     fashionable. This, as well as some of the outreach programs 
     of Chabad-Lubavitch have served as a guide for others to 
     emulate.
       The Rebbe has continually emphasized the need to reach out 
     to alienated youth and young adults to bring them back to 
     their Jewish roots. He has seen to the establishing of 
     special educational facilities for them.
       From full-time yeshivas for Jewish men and women with 
     little or no background in Torah study to literally tens of 
     thousands of classes at Chabad-Lubavitch centers and 
     synagogues around the world--the Rebbe has been, and 
     continues to be, the vital life-force behind an outreach 
     process that has affected the entire spectrum of Jewish life.
       His widespread Mitzvah and festival campaigns, have ignited 
     in the masses a flame of devotion and commitment to Judaism, 
     and has created a virtual spiritual revolution among those 
     previously alienated from Judaism.
       The Lubavitch Mitzvah-Mobiles, of the ``Jewish Tanks to 
     combat assimilation,'' as the Rebbe refers to them, have 
     become a familiar sight on the streets and by-ways of urban 
     and suburban communities around the world. Offering 
     ``Mitzvahs on the spot for people on the go,'' these 
     ``tanks'' encourage their visitors to participate in a 
     Mitzvah, and prompt them to come closer to their precious 
     Jewish heritage.
       From Melbourne to London, Casablanca to Los Angeles, 
     through the many Lubavitch schools, youth centers, 
     institutions, agencies and activities established and 
     maintained through the Rebbe's efforts, countless Jews have 
     found their way home.


                            CONCERN FOR ALL

       There is a story told about the Rebbe's early life that 
     seems to be almost symbolic of much that was to follow. When 
     he was nine years old, the young Menachem Mendei, dived into 
     the Black Sea to save the life of another boy who had fallen 
     from the deck of a moored ship. That sense of other lives in 
     danger, seems to dominate his conscience. Jews ``drowning,'' 
     and no one hearing their cries for help; Jewish children 
     deprived of Jewish education; Jews on campus, in isolated 
     communities, under repressive regimes--all in need of help.
       The Rebbe continually strives, ceaselessly and untiringly, 
     to reach out to all Jews. He moves and motivates all those 
     whom he reaches to take part in this task to reach out to 
     others, to help them, to educate them and bring them 
     together.


                         REVOLUTIONARY THINKER

       The Rebbe is a systematic and conceptual thinker on the 
     highest level. His unique analytical style of thought has 
     resulted in a monumental contribution to Jewish scholarship. 
     His brilliant approach to the understanding of the classic 
     Biblical commentary of Rashi, for example, has revolutionized 
     Bible study.
       More than 125 volumes of his talks, writings, 
     correspondence and response have been published to date.
       For all this scholarship, he consistently exhorts that 
     intellectual understanding must bring to action and good 
     deeds.


                       LETTERS AND CORRESPONDENCE

       The Grot Caddish series, a chronological collection of the 
     Rebbe's correspondence and response, is now in the midst of 
     publication. Volume 16 has just been published, and brings 
     the total of letters published to more than 6,000, written up 
     to the winter of 1958. The series contains only his 
     correspondence in Hebrew and Yiddish; his prolific 
     correspondence in English is now being prepared for 
     publication.
       The writings in the Grot Caddish series shed some light on 
     the Rebbe's genius and the success of Lubavitch under his 
     leadership. His correspondents include Rabbinic scholars and 
     statesmen, homemakers and educators, chief rabbis and Bar/Bat 
     Mitzvah youngsters, scientists and laborers, communal leaders 
     and laymen, men and women from all walks of life.
       The breathtaking sweep of topics covered in these letters 
     encompasses every sphere of interest, and every field of 
     human endeavor. They range from mysticism, Talmud and 
     Classidic philosophy, to science and world events, from 
     guidance in personal matters to advice in education and 
     social and communal affairs.
       It is a veritable treasure chest of profound Rabbinic, 
     Talmudic, Kabbalistic and Chassidic teachings, exuding 
     encouragement, inspiration and direction, reflecting the 
     Rebbe's remarkable insight into human nature.
       It is perhaps the case that his fame as a leader and 
     innovator of widespread mitzvah campaigns and communal 
     projects is a result of his originality as a thinker, and his 
     ability to unite the conceptual with the pragmatic. 
     Essentially, with the Rebbe these two facets are one--the 
     comprehensiveness of his thought and action are part of 
     the same drive: the unity of Torah, the unity of the 
     Jewish people, the unity of mankind in fulfilling the 
     ultimate purpose of creation.


                               FARBRENGEN

       A ``Farbrengen,'' Chassidic gathering at which the Rebbe 
     speaks publicly, is an unforgettable experience.
       The Rebbe speaks extemporaneously, usually for hours, 
     without referring to any notes, on a wide range of subject 
     matter, from profound Talmudic and Chassidic teachings, to 
     matters affecting the quality of Jewish life, to events of 
     vital national and international concern. The Rebbe teaches, 
     guides and elevates.
       During the brief intermissions in the Rebbe's talks the 
     thousands in attendance join in Chassidic signing, and raise 
     their cups in greetings of ``L'Chayim'' to the Rebbe.
       Amidst the thousands of Chassidim in attendance at a 
     Farbrengen at Lubavitch World Headquarters in New York, one 
     can find people from literally all walks of life, young and 
     old, communal leaders and plain folk, rich and poor.
       When the Rebbe speaks on weekdays his talk is transmitted 
     live via satellite to Chabad-Lubavitch centers and to cable 
     TV stations across North America and parts of South America, 
     and often to Israel, Europe, Africa and Australia, bringing 
     the Rebbe's message into millions of Jewish and non-Jewish 
     homes.
       A special telephone hookup system also relays the Rebbe's 
     talk live to Lubavitch Centers around the world.
       A simultaneous English translation of his talk in Yiddish 
     is provided for the television audience. Those personally 
     attending the Farbrengen can use wireless receivers providing 
     simultaneous translations in English, Hebrew, Spanish, French 
     and other languages as well.
       The Rebbe's Farbrengen has been described as a ``unique 
     blend of intellectual profundity and joyous celebration; an 
     uplifting experience that enlightens and motivates.''


                            PILLAR OF LIGHT

       Those who consult or visit the Rebbe for the first time--
     usually do so because of his reputation as a man of 
     encompassing vision. They tend to emerge somewhat unnerved, 
     taken by surprise. They might expect, the conventional type 
     of leader, imposing his presence by the force of his 
     personality. What they find is difficult to define. The 
     Rebbe, despite the enormous complexity of his involvements 
     and concerns, is totally and humbly engaged with the person 
     he is speaking to. It is as if nothing else exists.
       Every Sunday morning, huge crowds of men, women and 
     children gather at Lubavitch World Headquarters and patiently 
     wait their turn to meet the Rebbe face-to-face, whereupon 
     they receive his blessing. The Rebbe gives each individual a 
     crisp, new dollar bill to be given to a charity of their 
     choice.
       This custom attracts people from all walks of life who 
     sometimes travel thousands of miles just for this momentary, 
     yet profoundly special, unforgettable encounter.


                           UNIVERSAL MESSAGE

       Responding to the demands of the time, the Rebbe has 
     reached out beyond the Jewish community with a universal 
     message to all peoples of the world.
       The Rebbe has consistently called for greater awareness of 
     the crucial importance of education of all mankind, stressing 
     that the goal of education is not only to provide a child 
     with information, but more essentially to develop a child's 
     character, together with his intellectual ability, with 
     emphasis or moral, spiritual and ethical values. Only as a 
     result of such education will individuals recognize the need 
     to abide by fundamental human rights and societal 
     obligations.
       The Rebbe has continuously maintained that modern, secular 
     man has an enduring need for moral values and religious 
     philosophy by which to live.
       He often speaks of the obligation of all humankind to 
     adhere, and live by, the ``Seven Noahide Commandment''--the 
     universal code of Biblical morality and ethics, given go all 
     at Sinai. This, the Rebbe insists, is of the utmost necessity 
     to bring sanity and stability to a perplexed world.

                          ____________________

Sunday, July 26, 2020

Even MORE Noahide Laws found in the USA, NINE laws and three proclamations


SIGN THE PETITION 

PLEASE NOTE: - after consulting with lawyers it needs to be noted that these laws are not unconstitutional as they do not make the Noahide Laws the laws of America, however, laws written in ways such as this can be repealed for being "offensive" or inaccurate, which these are both. It is the principle of the matter, our congress and president should not be condoning these ideas in any official capacity.

VIDEO TO THIS ARTICLE


At first, there was only Public Law 102-14 (here) which most people knew about in regards to the federal government's recognizing the Noahide Laws. Then through research, I found another five laws and two proclamations recognizing the Noahide Laws (here). Now I have found an additional three laws with new information and one additional proclamation which has revealing statements.  Here are the new laws which will be added to the petition to have these laws removed (here).

The first law, Public Law 99-19 is mostly repetitive from all the other laws, the only unique part of this law is that it reveres Rabbi Menachem Mendel Schneerson on his 83rd birthday. The laws was signed in 1985 by President Ronald Reagan, his fourth law recognizing the Noahide Laws.

  • The Noahide Laws are the basis upon which the American nation was founded
  • Without Noahide Law the nation stands in peril of chaos
  • Society is concerned with the weakening of the Noahide Laws
  • The weakening of Noahide Law threatens society
  • It is the nation's responsibility to educate the public on these Noahide Laws
  • The Lubavitch Movement promotes the Noahide Laws
  • Rabbi Menachem Mendel Schneeron is revered on his 83rd birthday 

PUBLIC LAW 99-19


Whereas Congress recognizes the historical tradition of ethical values and principles which are the basis of civilized society and upon which our great Nation was founded;
Whereas these ethical values and principles have been the bedrock of society from the dawn of civilization, when they were known as the Seven Noahide Laws; 
Whereas without these ethical values and principles the edifice of civilization stands in serious peril of returning to chaos; 
Whereas society is profoundly concerned with the recent weakening of these principles that has resulted in crises that beleaguer and threaten the fabric of civilized society;
Whereas the justified preoccupation with these crises must not let the citizens of this Nation lose sight of their responsibility to transmit these historical ethical values from our distinguished 
past to the generations of the future; 
Whereas the Lubavitch movement has fostered and promoted these ethical values and principles throughout the World; and Whereas Rabbi Menachem Mendel Schneerson, leader of the Lubavitch movement, is universally respected and revered and his eighty-third birthday falls on April 2, 1985:
Now, therefore, be it 
Resolved by the Senate and House of Representatives of the United States of America in Congress assembled, That April 2, 1985, the birthday of Rabbi Menachem Mendel Schneerson, leader and head 
of the worldwide Lubavitch movement, is designated as "Education Day, U.S.A.". The President is requested to issue a proclamation calling upon the people of the United States to observe such day with appropriate ceremonies and activities.

Approved April 4, 1985.
Signed by President Ronald Reagan
Proclamation 5957 is very important because not only does George H. W. Bush state that the Noahide Laws formed the basis of all civilization including the United States, he actually goes on to list the 7 Noahide Laws, including its injunctions against "blasphemy" and "adultery", "as well as the positive order to establish courts of justice."". This means that George H. W. Bush completely understood what he was signing in 1990, 1991, and as we will see, in 1992. How could George H. W. Bush sign into law a law which states the USA was founded on anti-blasphemy laws and that we should set up courts to enforce this?

  • The Noahide Laws formed the basis of all civilizations including the United States
  • The Noahide Laws are listed as "prohibitions against murder, robbery, adultery, blasphemy, and greed, as well as the positive order to establish courts of justice."
  • Rabbi Schneerson is venerated on his 87th Birthday 



Proclamation 5956

Education Day, U.S.A., 1989 and 1990 
By the President of the United States of America 
A Proclamation 
Ethical values are the foundation for civilized society. A society that
fails to recognize or adhere to them cannot endure. 
The principles of moral and ethical conduct that have formed the basis for all civilizations come to us, in part, from the centuries-old Seven Noahide Laws. The Noahide Laws are actually seven commandments given to man by God, as recorded in the Old Testament. These commandments include prohibitions against murder, robbery, adultery, blasphemy, and greed, as well as the positive order to establish courts of justice.  
Through the leadership of Rabbi Menachem Schneerson and the worldwide Lubavitch movement, the Noahide Laws—and standards of conduct duly derived from them—have been promulgated around the globe. 
It is fitting that we honor Rabbi Schneerson and acknowledge his important contributions to society. Our great Nation takes just pride in its dedication to the principles of justice, equality, and truth. Americans also understand that we have a responsibility to inspire the same dedication in future generations. We owe a tremendous debt to Rabbi Schneerson and to all those who promote education that embraces moral and ethical values and emphasizes their importance. 
In recognition of Rabbi Schneerson's vital efforts, and in celebration of his 87th birthday, the Congress, by House Joint Resolution 173, has designated April 16, 1989, and April 6, 1990, as "Education Day, U.S.A." and has authorized and requested the President to issue an appropriate proclamation in observance of these days. 
NOW, THEREFORE, I, GEORGE BUSH, President of the United States of America, do hereby proclaim April 16, 1989, and April 6, 1990, as Education Day, U.S.A. I invite Governors from every State and Territory, commimity leaders, teachers, and all Americans to observe these days through appropriate events and activities. 
IN WITNESS WHEREOF, I have hereunto set my hand this fourteenth day of April, in the year of our Lord nineteen hundred and eighty-nine, and of the Independence of the United States of America the two hundred and thirteenth. - 
GEORGE BUSH
Public Law 102-268 is the 3rd bill signed into law by President Geoge H. W. Bush in regards to the Noahide Laws. Like Public Law 103-14 (here) which would come after it, in a clever way it defines "ethical values" as Noahide Law and then goes on to state the Noahide Laws are the cornerstone of civilization and that George H. W. Bush has stated that "ethical values [Noahide Law] are the foundation for civilization. A society that fails to recognize or adhere to them cannot endure." If you recall in Public Law 101-267 (here) signed by Geroge H. W. Bush in 1990, Rabbi Menachem Mendel Schneerson was recognized as the leader of world Jewry, and in this bill George W. Bush again reminds us of this. And yet again it is promised the President and other heads of state will sign and international scroll pledging to use sharing to return the world to the ethical values of the Noahide Laws. 
  • "Ethical values" are defined as Noahide Law
  • The Noahide Laws are the cornerstone of civilization
  • The ethical values of the Noahide Laws are the basis upon which the American nation was founded
  • George H. W. Bush states that "ethical values [Noahide Law] are the foundation for civilization. A society that fails to recognize or adhere to them cannot endure." 
  • Rabbi Schneerson is the leader of world Jewry
  • An international scroll will be signed by the President and other heads of state promising to use education and charity to return the world to the ethics of the Noahide Laws
PUBLIC LAW 102-268


Whereas Congress recognizes the historical tradition of ethical values and principles which are the basis of civilized society and upon which our great Nation, the United States of America, was founded; 
Whereas President Greorge W. Bush, distinguished leader of our great Nation, stated "Ethical values are the foundation for civilized society. A society that fails to recognize or adhere to them cannot endure."; 
Whereas these ethical values and principles have been the comerstone of society since the dawn of civilization when they were known as the Seven Noahide Laws; 
Whereas the Grovemment of the United States and its citizens are committed to the ideals of social equality and the right of each and every person to share in the bounty the world has to offer—ideals deeply rooted in our Nation's history and boldly affirmed by the miraculous changes of the past year; 
Whereas our Nation has recently witnessed the beginning triumph of these values through wonders around the world of biblical proportions; 
Whereas the end of the Cold War heralds the beginning of an era where individual rights and human dignity become paramount and where the dream of a world in which material and spiritual deprivation is replaced by human kindness and compassion becomes a reality; 
Whereas the absolute necessity of mutual responsibility and concern for the needy has been of particular concern to "the Rebbe", Rabbi Menachem M. Schneerson, leader of the Lubavitch movement; Whereas the Lubavitch movement, through the establishment of over 1,000 social welfare and educational institutions throughout the world under the leadership of "the Rebbe", has long supported and promoted dedication to education and selfless concern for others; 
Whereas Rabbi Menachem M. Schneerson has recently issued a worldwide call for a revitalized dedication to loving kindness, charity, and sharing between man and his fellow man; 
Whereas Rabbi Menachem M. Schneerson is universally revered by all faiths, respected as spiritual leader of world Jewry, and his 90th birthday falls on April 14,1992; 
Whereas in tribute to this great spiritual leader, "the Rebbe", his birthday will be designated as "Education and Sharing Day U.S.A" and this year, his 91st, will mark a new beginning in an age-old commitment to education, accompanied by an increase in general acts of sharing with another, in order to return the world to the moral and ethical values contained in the Seven Noahide Laws; and 
Whereas this will be reflected in an international scroll of honor signed by the President of the United States and other heads of state:
Now, therefore, be it  
Resolved by the Senate and House of Representatives of the United States of America in Congress assembled. That April 14, 1992, the birthday and the start of the 91st year of Rabbi Menachem Mendel Schneerson, leader of the worldwide Lubavitch movement, is designated as "Education and Sharing Day, U.S-A". The President is requested to issue a proclamation calling upon the people of the United States to observe such day with appropriate ceremonies and activities. 
Approved April 13, 1992.
Signed by George H. W. Bush
Public Law 103-229 is the 2nd recognition of Noahide Law signed into law by President Bill Clinton in 1994. The law is very similar to both Public Law 103-14 and Public Law 102-268 in that it defines "ethical values" as Noahide Law and that Noahide Law is both the cornerstone of society and the basis upon which America was founded. President Clinton states that "ethical considerations" should inform society. 
  • "Ethical values" are defined as Noahide Law
  • The Noahide Laws are the cornerstone of civilization
  • The ethical values of the Noahide Laws are the basis upon which the American nation was founded
  • President William J. Clinton has indicated that ethical considerations [Noahide Law],should inform the decisions of Society;

Public Law 103-229

Whereas the Congress recognizes that ethical teachings and values have played a prominent role in the foundation of civilization and in the history of our great Nation; 
Whereas President William J. Clinton has indicated that ethical considerations should inform the decisions of Society; 
Whereas ethical teachings and values have formed the cornerstone of society since the dawn of civilization and found expression in the Seven Noahide Laws; 
Whereas sharing and education represent 2 pillars of these laws and ethical conduct;
Whereas Rabbi Menachem Mendel Schneerson, the leader of the Lubavitch movement, is revered worldwide for the contributions he has made to education and sharing; 
Whereas the over 2,000 educational, social, and rehabilitative centers administered by the Lubavitch movement advance these ideals for the millions of people whom they serve each year; 
Whereas Rabbi Menachem Mendel Schneerson has interpreted, in the miraculous events of our times, the increasing vitality of these ideals for the furtherance of human understanding and betterment; 
Whereas the extraordinary life and work of Rabbi Menachem Mendel Schneerson have long been acknowledged by the Congress through the enactment of joint resolutions designating his birthday in each of the last 16 years as "Education and Sharing Day, U-S-A."; 
Whereas the Lubavitcher Rebbe's 92nd birthday falls on March 23, 1994; 
Whereas in tribute to this esteemed spiritual leader, the Lubavitcher Rebbe's birthday will be designated as "Education and Sharing Day, U.S.A.; and 
Whereas such designation will signal a renewal of our Nation's commitment to greater acts of charity, to an enriched emphasis on education, and to the furtherance of ethical teachings and values in the affairs of government and in the lives of our citizens: 
Now, therefore, be it  
Resolved by the Senate and House of Representatives of the United States of America in Congress assembled, That March 23, 1994, the 92nd birthday of the Rabbi Menachem Mendel Schneerson, leader of the worldwide Lubavitch movement, is designated as "Education and Sharing Day, U.S.A.". The President is requested to issue a proclamation calling upon the people of the United States to observe such day with appropriate ceremonies and activities. 
Approved April 6, 1994.
Signed by President Bill Clinton


Friday, July 24, 2020

United Nations Noahide group says Jews started Hinduism based on Noahide Law


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Jews have already read Noahide Law into Hindu dhamra (here), now the United Nations Institute for Noahide Code, INC (www. noahide .org) has posted an article stating that the "Brahmins" of India were the children of aBRAHAM who went east and started the Hindu religion based on Noahide Law, even though they say they later became enmeshed with "non-monotheistic" religion. This is the further subversion of other religions for the Noahide agenda. The INC are the same organization which got the United Nations to sign on to the Noahide Laws as a "requirement" for all humanity. 

DIRECT QUOTE

After the passing of the matriarch Sarah, the mother of Isaac, Abraham had further sons from Ketura (or Hagar[10]), the mother of Yishmael. These sons, the Bible, relates, were sent off to the East by Abraham. Rabbi Menashe ben Israel in his work Nishmas Chayim[11], states that these sons went to India and disseminated the teachings of Abraham concerning the eternity and reincarnation of the soul. He associates the term “Brahman”, (presumably referring to the priestly Hindu caste) with what were originally “Abrahamin”, the sons of Abraham. Buddhism is in turn a derivative of Hinduism. Hence, traces of “Abrahamic” Noahide theology, are to be found in both these Eastern religions, even though they came to be embedded in religions which were otherwise non-monotheistic[12]. The adherents of Hindusim and Buddhism constitute another 21% of the world’s population, so that in total 76% of the world’s population is associated with religions influenced by the children of Abraham. It is interesting to note that another 14%, officially classed as “non-believing” are largely to be accounted for as the result of Chinese, former Soviet Russian and Eastern bloc political training in atheism – in historical terms, a relatively recent overlay over a much deeper collective memory.

FULL ARTICLE

http://noahide.org/prospectives-on-noahide-laws/?print=print

Prospectives on Noahide Laws

Prospectives on Noahide Laws

from Rabbi Dr Shimon Cowen, Perspectives on the Noahide laws – Universal Ethics (C) S.D. Cowen 2003. www.ijc.com.au
There are seven laws, which are biblically binding on all humanity. They are prohibitions on idolatry, blasphemy (or the reviling of G-d), forbidden sexual relationships, theft, murder, lawlessness (the failure to establish courts and processes of justice) and the consumption of the limb of a living animal, associated with cruelty to animals. They are known as the seven Noahide laws. The reason for this name, is ostensibly because, although[1] six of the laws were commanded to the first person, Adam, the seven laws were completed with Noah, to whom the seventh commandment was given. Only after the flood, was it permitted to humanity to slaughter meat for consumption, and with this came the law prohibiting one to eat the limb of a living animal.[2]
These laws are an intrinsic “possession” of humanity. For the human being is, to use the biblical phrase, “created in the image of G-d”, that is to say, fitted to “imitate G-d”, and this imitation can take place only through the performance of the Divinely given Noahide commandments. The “image of G-d” in humanity is a potentiality: it could and did come to the fore in exemplary human beings; it was submerged, and even so-to-speak “removed” from those who made a travesty of the Noahide laws.
There were ten generations from Adam to Noah[3]. This long epoch of humanity was a history of degeneration and removal of the Divine image from humanity. Noah was unable to redeem the cumulative history of forgoing generations: his luminous ark was the refuge of the ideal of a redeemed humanity and nature[4]. Another ten generations passed from Noah to Abraham. Whilst both intervals of ten generations are part of what the Sages called the two thousand years of void (Tohu) or spiritual darkness[5], Abraham’s relationship to the epoch which preceded him was different.  He was able to redeem the historical epoch (the ten generations) which preceded him.
This was because the service of Abraham marked the beginning of a new era in humanity, called the “two thousand years of Torah [Divine teaching]”. Torah is associated with “light”, symbolizing clear and manifest G-dly truth. Just as the Torah (through its commandments) formed the instrument of the refinement of the world, so Abraham worked on the human environment around him. In the process, he himself practiced and spread the observance of the Noahide laws (starting with the recognition of G-d), as well as keeping a further commandment, circumcision, which was given to him and forms the bridge to the further group of commandments incumbent on the Jewish people, to be given later at Sinai[6].  Abraham was a Noahide, but he was also the father of the Jewish people with their own distinct spiritual character and task. In his offspring, the dual subject of humanity, Jew and gentile, with their complementary tasks, are broadly prefigured.
Thus, Abraham’s son Isaac, who was circumcised, according to the Jewish law, at eight days, projects the Jewish people. From him was born Jacob, who descended into Egypt with his family and there the Hebrew nation grew. Abraham, however, had another son, Yishmael (Ismael) and so did Isaac – Esav (Esau), Abraham’s grandson. According to tradition, Yishmael and Esav, are the fathers[7] of two vast world religions and cultures, Islam and Christianity. In the present world the adherents of Christianity and Islam constitute 55% of the world’s inhabitants[8]; and there are traces and elements of the (Abrahamic) Noahide root teachings in these world religions[9].
After the passing of the matriarch Sarah, the mother of Isaac, Abraham had further sons from Ketura (or Hagar[10]), the mother of Yishmael. These sons, the Bible, relates, were sent off to the East by Abraham. Rabbi Menashe ben Israel in his work Nishmas Chayim[11], states that these sons went to India and disseminated the teachings of Abraham concerning the eternity and reincarnation of the soul. He associates the term “Brahman”, (presumably referring to the priestly Hindu caste) with what were originally “Abrahamin”, the sons of Abraham. Buddhism is in turn a derivative of Hinduism. Hence, traces of “Abrahamic” Noahide theology, are to be found in both these Eastern religions, even though they came to be embedded in religions which were otherwise non-monotheistic[12]. The adherents of Hindusim and Buddhism constitute another 21% of the world’s population, so that in total 76% of the world’s population is associated with religions influenced by the children of Abraham. It is interesting to note that another 14%, officially classed as “non-believing” are largely to be accounted for as the result of Chinese, former Soviet Russian and Eastern bloc political training in atheism – in historical terms, a relatively recent overlay over a much deeper collective memory.
The pure tradition of the Noahide laws and theology as well as the further commandments which were acquired by the Jewish people before Sinai, was kept by Isaac and Jacob and the sons of Jacob. The Jewish people comes fully into its own at Sinai, with the giving of the Torah. At Sinai both the written Torah (the Pentateuch) and the Oral Torah (the elaboration of that which is only cryptically contained in the Written Torah) were given. The Rabbinic tradition which carries and elaborates the oral law is a unique hermeneutic path, which by virtue of the self-nullification of each generation of students to the forgoing generation of teachers, ensures a continuous and unified alignment with the original revelation of the Oral law to Moses at Sinai.
The Noahide laws, originally revealed to Adam and Noah, were reiterated at Sinai in the Torah, which made known that they had previously been given. Their statement at Sinai and the revelation of their details in the Oral law is now the source of their teaching, which is elaborated in the Talmud, and summarized pre-eminently in the Code of Maimonides. One of the tasks of the Jewish people is to guide the nations to the fulfillment of the Noahide laws. Perhaps, apart from more direct means, one of the ways in which it can achieve this is by being (in the words of the prophet) a spiritual “light to the nations”. Through this, the Noahide residues to be found both in the “image of G-d” latent in the spiritual makeup of humanity, as well as in its collective (un)conscious memory of Noahidism, can be crystallized and brought into transformative emergence in the world religions themselves.
This process of crystallization, sometimes achieved by self-redefinition, is profoundly assisted by a conscious orientation to the sources of the Noahide laws. Abraham, long before the complete formation of the Jewish people at Sinai, was known as a “Hebrew” and this Hebraic tradition is of course consolidated in the scriptures of the Jewish people from, and after, Sinai. In modern times, elements of Noahidism have become increasingly disseminated, especially in western cultures[13]. Yet those nations with traditions which consciously relate to the Hebraic monotheism projected by Abraham and the Jewish scriptures, such as the United States of America, and elements of British culture[14] (with their cultural “offshoots” such as Australia), have come furthest in the crystallization of the Noahide values. Perhaps the most explicit expression of this development is to be found in a joint resolution of both Houses of the United States Congress, in 1991, which begins with the following words:
Whereas Congress recognizes the historical tradition of ethical values and principles which are the basis of civilized society and upon which our great Nation was founded;
Whereas these ethical values and principles have been the bedrock of society from the dawn of civilization, when they were known as the Seven Noahide Laws;
Whereas without these ethical values and principles the edifice of civilization stands in serious peril of returning to chaos…[15]
Torah teaches that the Jewish and the gentile peoples are partners in the fulfilment of the Divine purpose in creation. This purpose, described as the fashioning of a “dwelling place for G-d in the lower realms”[16], involves the manifestation of transcendent, unlimited G-dliness, within a finite and limited world. To this end, the service of the gentile nations consists in the conduct of the seven Noahide laws in order to produce a world, which immanently manifests Divine values: peace, goodness and order. The task of the Jewish people through the performance of their 613 commandments is to draw a transcendent G-dliness into a world, stabilized and harmonized by the Noahide laws.
Just as Jews need gentiles to make the world manifest an immanent G-dliness, an order, in which it is possible and (beyond this) most effective for Jews to perform their transcendent commandments, so gentiles need Jews as a light and beacon in their fulfillment of the Noahide laws. G-d needs both for His purpose, to reveal Himself through the housing of transcendent G-dliness within the world. The greatness of a human being is the extent to which one performs one’s own allotted task in this redemptive purpose[17].
[1] According to Maimonides, Hilchos M’lochim, 9:1.
[2] The Maharal of Prague is of the view that the seven commandments were in fact all given to Adam, including the prohibition on eating the limb of a living animal, even though – since meat could not then be slaughtered for consumption – it was not yet relevant in that particular form. Its broader significance and application was that a person must show restraint, and the ability to delay the gratification of desire (which is epitomized in the requirement that a person wait until an animal has been killed before eating part of it). Adam, himself, however, according to the Maharal of Prague, transgressed this very commandment in another form. By not waiting the few hours required before the fruit of the tree of knowledge would become permissible, he also showed an inability to delay the gratification of desire. In this way the sin of the tree of knowledge was in transgression – in concept – of the prohibition on eating the limb of a living animal. See the Appendix to this volume, “The Maharal of Prague on the Noahide laws”.
[3] Pirkei Avos,  5:2., See here and in the following, Rabbi M.M. Schneerson, Biurim l’Pirkei Avos, 1-5 (N.Y.: Kehos), pp. 253ff.
[4] Cf Rabbi M.M. Schneerson, Likkutei Sichos (N.Y.: Kehos), Vol. 1, p. 10 et passim.
[5] The flood was followed by further moral decline – the generation of the dispersion (through the tower of Babel, which was fundamentally blasphemous in intent), the corruption of Sodom and Gemorah, the morally degenerate society of Egypt.
[6] Thus in the phrase “One [Echod] was Abraham” it is explained (by the previous Rebbe) that the middle letter of Echod – the ches – which has the numerical value of eight, stands for the seven Noahide laws plus the mitzvah of circumcision (Rabbi M.M. Schneerson, Toras Menachem, Vol. 1 [5711], Part 1, pp. 317-318).
[7] Not in the sense of concrete historical individuals who founded these religions, but rather as their cultural and spiritual roots.
[8] Refer to the website http://www.adherents.com
[9] Hilchos M’lochim, end of Ch. 11.
[10] According to Rashi on Genesis, 25:1.
[11] 4:21.
[12] See Zohar parshas Vayera, 99a, “Amar Rabi Aba…”, which speaks of elements in a work of the teachings of the sons of Abraham who went to India, which contained elements that were “close to the words of Torah”, but were then “drawn to various sides.”
[13] See the third section of the chapter on “Sovereignty, persons and the Noahide laws”, especially in regard to the view of the Me’iri, the Remo and the Nodeh B’Yehudah.
[14] See Matthew Arnold, Culture and Anarchy, (edited with an introduction by J. Dover Wilson, London: Cambridge University Press, 1960) in reference to the puritan tradition in English culture, termed English Hebraism.
[15] Public Law 102-14, 102d Congress, 1st Session, H.J. Res. 104.
[16] See Likkutei Sichos, Vol. 6, pp. 13-25, with reference to the Midrash Tanchumaparshas Noso, 16.
[17] To the extent to which the Talmud Sanhedrin, 59a refers to a gentile occupied in the study and practice of his or her commandments, as being as great as the High Priest of the Jewish people.
This monograph collects a number of pieces written over several years on the Noahide laws, the fundamental ethical covenant established with humanity. “A statement of the Noahide laws” was first published in the Journal of Judaism and Civilization, Vol 3, 5761 (2001); “Foundations of the Noahide laws” first appeared in the Journal of Judaism and Civilization, Vol. 2, 5759 (1999); “Rationality and the Noahide laws” and the translation of the “Maharal of Prague on the Noahide laws (G’vuros HaShem, Chapter 66) are reprinted from the Journal of Judaism and Civilization, Vol. 4,  5762-3 (2002). “The Noahide laws and human personality” and “Sovereignty, persons and the Noahide laws” are printed in this monograph for the first time.
Acknowledgements of those who have kindly helped with comments and suggestions, have been made in the individual essays. I owe a general debt of gratitude to my wife, Miriam, for proof-reading and general criticism of the individual essays. Any remaining errors are my responsibility.
These essays do not claim to present or imply authoritative halachic rulings. For these, one must turn to a Rabbinic authority.

Noahide courts, Jewish courts and the obligation of the death penalty


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I have already presented some of these ideas but here is an extra article on the question of the death penalty under Noahide Law. As was already discussed, Noahide apologists will often attempt to convince us that the Jewish Sanhedrin (highest Jewish legal authority) in Israel was very lenient in regards to imposing the death penalty because that Talmud says that a Sanhedrin who executes someone every 7 years or every 70 years is a "murderous" Sanhedrin. However, as has been shown, they were discussing a very unique case where a person has committed a crime but has fled the land of Israel and is returned for a 2nd trial but the original witnesses to the crime are no longer available. Some rabbis then suggest the trial can be carried out if they have witnesses to the original trial, not the witnesses to the crime but to the trial, whom they can question. In this regard in this instance some of the rabbis believe that it would be wrong to impose the death penalty, but this is a special case (here). Noahide apologists will also try to tell you the Sanhedrin actually never executed anyone, this is also a lie since the Talmud does record executions and as this article reiterates, Israel was oftentimes under foreign rule and so it had its privileges to enact the death penalty removed (here). This article below from Noahide Nations discusses the question of whether or not a Noahide court should proceed with executions even if there is a question as to whether a Sanhedrin would execute Jews or not at this time. First, the article again tries to deceive us by stating that a Noahide court, like a Sanhedrin, would need stringent evidence and procedures to be in place in order for a non-Jew to be executed. But the stringent requirements for execution of a Jew are not in place for a non-Jew. A non-Jew may be executed upon the testimony of one witness who can be a relative, while Jews needed two witnesses to their crime, neither of whom can be relatives, and are afforded an official warning against their crime; Jews are also afforded many judges at their trial while a non-Jew can be convicted by only one judge (here). However, regardless of the subterfuge in the article, we learn that non-Jews are to set up Noahide courts and that these Noahide courts are commanded to hand out the death penalty, and societies that do not set up Noahide courts are to be warred upon and killed en mass, this backs up my research I did myself for another post (here), but now we have a Rabbi confirming this concept. Noahide courts are to execute non-Jews regardless of what the Sanhedrin has done or is doing, as this was the original question posed before the rabbi.


https://www.noahidenations.com/index.php/academy-of-shem/ask-the-posek/823-should-noahide-courts-impose-death-penalty

SHOULD NOAHIDE COURTS IMPOSE THE DEATH PENALTY?
Written by Rabbi Avraham Bloomenstiel


Shalom Rabbi, 
Why demand Noahide Courts to Enforce Capital Punishment When The Sanhedrin Has Chosen To Not Execute capital Punishment?
Good question.  Some background first – The Torah does prescribe capital punishment as the penalty for transgressing the Noahide laws.  This is only applied to violations of the explicit model 7 commandments, and is rarely required for the derivative laws learned out from the seven Noahide laws.  All in all, there are only about 20 specific crimes from which a Noahide would be subject to the Death penalty.  However, Jews are in a MUCH stricter situation.  They have far more prohibitions for which they may be executed or face corporal punishment than Noahides. 
As you correctly observe (below) the death penalty was rarely carried out for these transgressions, though.  However, the failure to carry it out was not the result of a choice made by the Sanhedrin or any other court.   Rather, in addition to the required penalties, there are a number of laws regarding evidence, the burdens of proof required to put someone to death, the means of verifying the evidence, etc.  Unless all of these procedural and substantive requirements are met, someone could not be executed.  It was exceedingly rare to have a capital case in which the actual requirements and burdens of proof were met.  Therefore the death penalty was rarely carried out in practice.   The Sanhedrin was not choosing to abandon the death penalty.  Rather, there were many requirements that had to be satisfied for it to carried out. 
The situation is not that different for Noahide courts either.  Just as the Sanhedrin, Noahide courts must carry out the death penalty.  Also, like the Sanhedrin, there are rules of evidence and burdens of proof that have to be met in order to carry it out.   While these burdens are different that those in a Jewish court, they have much the same effect: it would be very rare for a Noahide court to every actually carry out the death penalty.  
Should Noahide Courts Be more Stringent In Carrying Out The Letter Of The Law?
To continue the above explanation – the issue isn’t that the Sanhedrin is being lax.  Rather, the death penalty is only carried out when it is clearly sustained under the law.  This is a high burden for both Jewish and Noahide courts.
Rabbinic attitudes concerning the death penalty are also reflected in statements such as "a Sanhedrin that effects an execution once in seven years is branded a destructive tribunal." Rabbi Elizer Ben Azariah said "once in seventy years." Rabbis Tarfon and Akiba said, "If we were members of a Sanhedrin, nobody would ever be put to death." In that same Gemarra, however, Rabbi Simeon Ben Gamaliel dissented: "If we never condemned anyone to death, we might be considered guilty of promoting violence and bloodshed.... [We] could also multiply shedders of blood in Israel" (all Makkot 7A).
Rabbis Tarfon and Akiva held that the procedural and evidentiary burdens required were so high as to be virtually impossible to meet and they intended to always err in favor of the defendant in their own judicial discretion.   Noahide judges would have the same discretion when dealing with ambiguities.
Forty years before the fall of Jerusalem in 70 C.E., the rabbis abolished capital punishment altogether (Soncino Talmud, Sanhedrin page 161, footnote 10). Rather than applying the four methods of execution themselves, they ruled that punishment should be carried out by divine agencies (Sanhedrin 37B, Ketubot 30A, & 30B). In other words, a punishment so awesome as the taking of a person's life should not be entrusted to fallible human beings, but only to God.
By not carrying out capital punishment are we the ignoring the Laws of Torah?
A major problem after the fall of Jerusalem and loss of the temple is that the Sanhedrin and court system no longer had jurisdiction over many matters.   Since their jurisdiction was in doubt, they ceased to administer the death penalty.   This was a matter of law, not of their own discretion.

Rabbi Bloomenstiel

More on Noahide Dinim From the Noahide Laws Yeshiva Course

The Basics of Dinim
The mitzvah of dinim, civil law, is one of the trickiest of the Noahide laws to both define and understand in terms of its real world applications. Much of this difficulty is historical in origin. Since the Jewish world has always maintained and used its own religious courts to judge monetary disputes, there was never a practical occasion or need to address the Noahide laws of dinim. This was the case until 1550 when a legal dispute prompted a massive evaluation by scholars of Noahide dinim.
Although the Talmud reads the earliest reference to dinim from Genesis 2:16, the Torah is abound with references to the concept and need for justice. For example, Genesis 9:5-6:
I will certainly demand the blood of your lives; at the hand of every beast I shall require it, and at the hand of man, even at the hand of every man's brother, I shall require the life of man. Whoever spills a man's blood, by man shall his blood be spilled...
This verse clearly states a judgment and punishment for a murderer, requiring the punishment to be carried out at the hands of man. The Midrash expounds upon many other examples of pre-Sinaitic expectations for justice. Maimonides distills these allusions into the following description from Hilchos Melachim 9:14:
How do the gentiles fulfill the commandment to establish laws and courts? They are obligated to set up judges and magistrates in every major city to render judgment concerning these six mitzvot and to admonish the people regarding their observance.
A gentile who transgresses these seven commands shall be executed by decapitation. For this reason, all the inhabitants of Shechem were obligated to die. Shechem kidnapped. They observed and were aware of his deeds, but did not judge him.
Maimonides’s makes three very important points:
1) They are obligated to appoint judges and magistrates in every major city… Dinim obligates Noahides in the establishment of courts.[1] The purpose of these courts, and indeed the essence of dinim, is to establish order between man and his fellow. This is because God places more emphasis on harmony between men than between Himself and man. Rashi[2] points out that this is the reason the generation of the flood and Sodom and Gomorrah were destroyed, while the generation of the Tower of Bavel was only dispersed. In the times of the flood and of Sodom and Gomorrah, the main sins were between man and his fellow. Therefore, they were destroyed. However, in the times of the tower, their sins were primarily between man and God, therefore God was lenient with them.
2) …to render judgment concerning the other six mitzvos… What is the content of the laws of dinim? Maimonides states that these laws are fundamentally procedural: they apply to the courts and consist of rules and methods for administering judgment for the other Noahide laws. It does not appear, according to Maimonides, that dinim includes matters of substantive law – actual prohibitions or demands on societal or individual behavior.
3) … and to admonish the people in their observance. It is a requirement of the courts to engage in public education of the Noahide laws.[3]
According to Maimonides, it appears that Noahide courts fulfilling these three fundamental purposes meet the standards for dinim. However, this proposition is not so simple. The question of content, point #2 above gets us into complicated waters.
[1]See Sanhedrin 56b.
[2] Gen. 11:9.
[3] See Chemdas Yisrael 9:29; Machaneh Chaim II:22.