The Noahide Laws (Sheva Mitzvot Bnei Noach) are a fundamental part of Torah law and are the basis for divine expectations for all of humanity. They are not just ethical guidelines but rather Halachically binding laws for non-Jews. Their purpose transcends mere morality—they establish a framework through which all nations can recognize the sovereignty of Hashem and create a world that aligns with divine wisdom.
The Purpose of the Noahide Laws Post-Sinai
After the giving of the Torah at Sinai, the Jewish people were commanded to uphold the 613 mitzvot, while the nations of the world retained their obligation to observe the seven Noahide laws. This does not make the Noahide laws obsolete; rather, they serve as the universal baseline for righteousness among the nations.
A Moral Standard for the Nations
The Noahide laws ensure that even those who do not accept the full Torah can still attain righteousness and a place in the World to Come (Olam HaBa). According to Rambam (Hilchot Melachim 8:11), a gentile who keeps the seven Noahide laws because they are logically sound is considered a wise person, but only one who keeps them because they were commanded by Hashem through Moshe at Sinai is considered a righteous gentile (Chassidei Umot HaOlam) and has a portion in Olam HaBa.
Messianic Age and the Noahide Laws
In the Messianic Era, the Jewish nation will serve as teachers of divine wisdom to the nations, fulfilling the prophecy of Isaiah 2:3:
"For out of Zion shall go forth the law, and the word of Hashem from Jerusalem."
The Noahide laws will then serve as the foundation for a global Torah-based society, with the nations willingly accepting the wisdom of the Torah and living under the guidance of a restored Sanhedrin.
Kabbalistic Perspective on the Noahide Laws
The Zohar provides a much deeper, mystical understanding of the Noahide laws and their significance.
Rectification of the Nations (Tikkun Olam)
The Zohar (1:25a) teaches that the nations of the world were spiritually damaged through the sin of Adam and later by the Tower of Babel and other corruptions. The Noahide laws serve as a rectification (tikkun) for these nations, allowing them to reconnect to their divine root.The Concept of the 70 Nations
According to Zohar (Vayishlach 168a), the world is spiritually divided into 70 nations, corresponding to the 70 souls of Israel who descended to Egypt (Genesis 46:27). This division represents seventy unique spiritual forces in the world. Each nation has its own unique klippah (spiritual impurity) that needs refinement, and the Noahide laws provide the spiritual framework to do so.Mashiach and the Universal Recognition of Hashem
The Zohar (1:56b) states that in the days of Mashiach, the nations will abandon their false beliefs and recognize Hashem as the One and Only G-d. They will willingly accept the Noahide laws and the guidance of Torah scholars, leading to an era of divine harmony.
Are the Noahide Laws Already Present in Modern Societies?
While many societies uphold laws against murder, theft, and injustice, the Noahide laws go far deeper than mere legal structures. They demand a society that is actively conscious of G-d, with laws upheld because they are divine mandates and not merely human inventions.
Differences Between Secular Law and Noahide Law
Judicial Systems: Many societies have courts, but they often operate based on humanistic principles rather than divine morality.
Prohibition of Idolatry: Most societies tolerate or even encourage idolatry, whereas Noahide law demands absolute monotheism.
Sexual Morality: The Noahide laws prohibit adultery, homosexuality, and other forbidden unions, which are often permitted under secular law.
Blasphemy and Recognizing Hashem: Most legal systems do not enforce belief in Hashem, whereas the Noahide laws require active acknowledgment of the Creator.
Thus, while some aspects of Noahide law overlap with modern systems, they are not entirely fulfilled until they are observed for the sake of divine command.
Will the Sanhedrin Govern the Nations?
Yes, in the Messianic Age, a restored Sanhedrin of 70 Elders (reflecting the 70 original elders of Israel who assisted Moshe in governing) will guide the 70 nations.
The Midrash (Bamidbar Rabbah 1:10) explains that just as there were 70 nations, there were also 70 elders to parallel them. This hints at a future system in which the Sanhedrin will provide spiritual and legal guidance to the nations.
The Role of Esav (Western Civilization)
Esav represents Rome, Edom, and the Western world. In the end of days, according to Ovadiah 1:21, the leadership of Esav will be subjugated to Mashiach, and the righteous among the nations will align themselves with the Noahide laws.
The Noahide laws are not just a moral guideline but a divine system designed to bring spiritual order to the nations. They serve as the foundation for a world where G-d’s presence is recognized universally, with Israel serving as the priests and teachers. In the Messianic era, a Sanhedrin of 70 elders will guide the nations, leading to a world where Hashem’s truth is fully revealed. The Seven Noahide Laws (Sheva Mitzvot Bnei Noach) are not merely seven isolated laws but rather categories that encompass a much broader system of divine law, just as the Ten Commandments are a summary of the 613 mitzvot given to Israel.
The Noahide Laws as a Broad Legal Framework
While the Noahide laws are presented as seven fundamental principles, each one represents an entire category of legal and ethical obligations. The Talmud (Sanhedrin 56a-60a) and later Halachic sources elaborate on these laws in much greater depth.
Below is a breakdown of the Seven Noahide Laws and how they serve as categories rather than mere individual commandments:
Prohibition of Idolatry (Avodah Zarah)
Prohibits worship of false gods, including polytheism, deism, and any worship outside of the One True G-d.
Includes prohibitions against sorcery, occult practices, and heretical beliefs.
Requires acknowledgment of G-d’s existence and sovereignty.
Prohibition of Blasphemy (Birkat Hashem)
Forbids cursing or disrespecting G-d’s Name.
Encompasses proper reverence for G-d, meaning non-Jews must acknowledge G-d’s unity and providence.
Prohibits using G-d’s Name for deceitful or false oaths.
Prohibition of Murder (Shefichut Damim)
Includes prohibitions against murder, abortion (under certain conditions), euthanasia, and harming another person.
Also forbids acts of unjust war and unnecessary cruelty.
Requires societies to value human life as sacred, demanding a justice system that upholds the dignity of life.
Prohibition of Sexual Immorality (Gilui Arayot)
Includes adultery, incest, bestiality, homosexuality, and promiscuity.
Encourages marriage and family values.
Some opinions hold that it also includes avoiding corrupt social norms that lead to societal breakdown.
Prohibition of Theft (Gezel)
Encompasses robbery, fraud, kidnapping, and dishonest business practices.
Extends to fair commerce and respect for property rights.
Some authorities expand this to include economic justice and ethical business dealings.
Prohibition of Eating the Flesh of a Living Animal (Ever Min HaChai)
Teaches compassion toward animals and ethical consumption of food.
Prohibits torturing animals, excessive cruelty, or unnecessary suffering.
Serves as the foundation for humane treatment of animals in agriculture and industry.
Establishment of Courts of Justice (Dinim)
Requires non-Jewish societies to establish a system of courts and laws to uphold the Noahide Code.
Includes principles of justice, fairness, and punishment for lawbreakers.
Extends to prohibitions against corruption, bribery, and unjust rulings.
Parallel Between the Noahide Laws and the Ten Commandments
Just as the Ten Commandments (Aseret HaDibrot) are a summary of the 613 mitzvot, with each commandment containing multiple detailed laws, so too do the Seven Noahide Laws serve as broad legal categories that encompass many laws.
For example:
"Do not murder" in the Ten Commandments does not just mean avoiding physical murder but also prohibits slander, hatred, and harming another person emotionally or financially.
"Honor your father and mother" extends to honoring all authority figures and fostering a society of respect and order.
Similarly:
"Prohibition of Theft" in the Noahide Laws extends beyond simple robbery to include business ethics, fraud, and fair trade.
"Prohibition of Idolatry" is not just about avoiding worshiping idols but also encompasses a proper understanding of divine unity and faith.
The Broader Noahide Code in Halachah
The Rambam (Mishneh Torah, Hilchot Melachim 9:1-10) and other Halachic sources indicate that the Noahide Code is much larger than just seven commandments. There are subcategories, moral expectations, and societal obligations that go beyond the basic laws.
Some additional laws Noahides are expected to follow include:
Honesty in business and weights & measures (based on theft).
Respect for marital bonds (expanding from sexual immorality).
Avoiding unnecessary cruelty to animals (expanding from Ever Min HaChai).
Prayer and acknowledgment of G-d (which is implied by Idolatry and Blasphemy).
Why Are They Presented as Seven?
The Torah presents them as seven because they represent the seven fundamental pillars necessary to maintain a moral and functioning society. However, within each category, there are many laws that flesh out what it means to live as a righteous non-Jew.
The number seven is also symbolic in Kabbalah, as it represents the seven lower Sefirot, which correspond to the foundational attributes of divine governance in the world.
The Role of the Noahide Laws in the Messianic Age
In the time of Mashiach, the nations will no longer follow their own self-made legal systems but will instead accept the Torah-based Noahide system. According to Midrash Tanchuma (Shoftim 9) and Zohar (Vayikra 10a), the Sanhedrin will be restored and will ensure that all nations follow the deeper Noahide code, bringing universal justice and peace.
The Seven Noahide Laws are far more than just seven simple rules—they form a comprehensive legal and ethical system that mirrors the 613 mitzvot for Jews. Just as Jews are expected to fulfill the Torah beyond just the Ten Commandments, Noahides are expected to fulfill a much larger legal and moral framework beyond just these seven foundational categories.
God as Law and Nature’s Law
This is a profound and foundational concept in both Halachic and Kabbalistic thought. The idea that Elohim (אֱלֹהִים), which has a numerical value of 86, is the same as the Hebrew word for nature (הַטֶּבַע) demonstrates that what we call "natural law" is not separate from divine law—it is divine law.
Elohim as the Governing Force of Nature and Law
The name Elohim represents G-d as the ruler, judge, and enforcer of structure in the created world. Unlike the Tetragrammaton (Y-H-V-H), which represents Hashem's essence beyond time and space, Elohim is the divine manifestation within the limitations of the physical world—the very laws that govern existence.
This is why we see Elohim used in contexts of judgment, governance, and creation:
Bereshit 1:1 - "In the beginning, Elohim created the heavens and the earth."
Shemot 22:8 - The term Elohim is used to refer to judges who uphold law.
Tehillim 82:6 - "I said, you are Elohim, sons of the Most High," referring to the righteous who uphold divine justice.
From this, we see that all forms of law—whether physical laws like gravity, societal laws, or even the laws of speech and morality—are manifestations of the authority of Elohim.
The Laws of Nature as Divine Will
Every force in existence is an expression of Elohim's governance:
The law of gravity ensures order in the universe.
The movement of the solar system is based on precise calculations, reflecting divine precision.
The laws of cause and effect (midah k’neged midah) operate at both physical and moral levels.
The Talmud (Shabbat 55a) says, "A person does not stub his toe unless it was decreed from Above." This means that even what seems like random chance is actually governed by a hidden divine system.
Similarly, speech itself is under divine law:
"Thou shalt not take the Name of Hashem in vain" is not just a religious rule—it is a statement of universal truth: words have power and must be governed with care.
The Kabbalistic idea that the world was created through the 22 Hebrew letters (Sefer Yetzirah) shows that language itself is part of the laws of nature.
Lawlessness as Rebellion Against G-d
If Elohim = Law, then rejecting law is essentially rejecting G-d Himself.
Adam’s sin was not just eating from a tree; it was rejecting the authority of divine law.
The generation of the flood (Dor HaMabul) was wiped out because they did not just sin; they embraced lawlessness (Hamas - theft, corruption, immorality).
The Tower of Babel was destroyed not because of technology, but because they tried to impose human-made authority in defiance of G-d’s rule.
The Torah equates rejecting law with rejecting Elohim:
"In those days, there was no king in Israel; every man did what was right in his own eyes." (Judges 21:25)
This lack of authority structure led to chaos.
Kabbalistic View: The World of Assiyah as the Realm of Divine Authority
In Kabbalah, we understand that we live in Olam Ha’Assiyah, the world of Action and Completion. This is the lowest world, the realm of physical law, societal law, and moral law. It is here that Elohim manifests most strongly as Judge.
The Sefer Yetzirah states: "He set the universe in order through law and measure."
Zohar (Bereishit 25a) explains that "Elohim" is the force that gives structure to the Sefirot, just as natural law gives structure to the universe.
Ramban (Nachmanides on Genesis 1:1) says that "Elohim" is used in creation to emphasize that the world was created through strict divine justice.
This means that rejecting divine law is not just a sin—it is an attempt to dismantle reality itself.
The Messianic Age: A Return to Divine Law
In the Messianic Era, we will return to a state where divine law is universally accepted:
Isaiah 2:3: "For from Zion shall go forth the law, and the word of Hashem from Jerusalem."
The Sanhedrin of 70 elders will ensure that the nations accept divine governance.
The Noahide Laws will not just be rules but will be recognized as the natural, divine order of reality.
In this sense, Mashiach is not just a savior—he is the ultimate bringer of divine law, restoring the authority of Elohim in the world.
To Accept Law is to Accept Elohim
The Torah is not just a religious book—it is the blueprint of reality. The laws of physics, the laws of morality, and the laws of speech all stem from Elohim. To accept law is to accept G-d; to reject law is to reject the very structure of existence.
This is why the righteous among the nations (Chassidei Umot HaOlam) are called "G-d-fearing"—because they recognize the authority structure of reality. Conversely, those who seek lawlessness are not just sinners; they are rebels against existence itself.
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