UNIVERSAL ETHICS

EXPLORING THE SEVEN LAWS OF NOAH

COMPOSED BY:

RABBI PINCHAS TAYLOR

Copyright by 2009 Institute of Noahide Code

www.Noahide.org
Would you believe...
that you are unstoppable, irreplaceable, and crucial to humankind at large? That
you could literally adjust the entire world for the better? Sound like empty wishes, or
vague hopes? Guess again, it's reality. The Torah tells us that human beings were
fashioned in a different way than everything else in creation. Animals, plants, and the
inanimate were all formed wholly. All the trees on one day, all the animals on another,
and so forth. Adam (mankind) on the other hand, was formed individually, exclusively
and carefully by G-d Himself. Furthermore, the Torah tells us, man's soul was breathed
into him by G-d, showing a deeper vestige of power instilled within him, over all else in
the cosmos. Mankind was unique. He was created in the image of the Al-mighty. Not
physical likeness, for G-d has no form; rather man is a model of the Divine mission.
G-d's will and purpose in creating the universe, exist in microcosm, within each person.
When an individual, therefore, refines himself, the universe in turn is perfected.

So how does one refine himself? How can we make sure that we are in sync with the
world, enabling our actions to transform it? Simple; by being in touch with what our
Divine mission is. Being that we are each a small representation of the entire world;
when we fulfill our role in perfecting ourselves, we simultaneously aid the world to
reach its perfection.

Changing ourselves, and in turn, the world are not lofty concepts only attainable by a
select few; instead, they are the fundamental building blocks of ones character. To make
a building stronger, one begins at the foundation; so the same in a person, beginning
with assessing his outlook, every facet in the person becomes stronger. This course is
designed in order to expose the Seven Noahide Laws as the bedrock of society and
personal development. By increasing awareness in these key principles; we will together
learn how to improve ourselves, and facilitate the world to its ultimate goal in making it
an abode for the Divine Presence.
 LESSON 1
GROUND RULES OF LIFE
STARRING: YOU
CONTENTS:
Section #1 - Who, What, When, Where,
& Why are we here?
Section #2 – Quotes About Humanity in
Jewish Tradition
Section #1 - Who, What, When, Where,
& Why are we here?
Knowing your past; improving your future...

WHY are we here?

Division, prejudice, and discord grip every faction of the world's peoples. We too often
hate to love, and love to hate. The source of this problem stems primarily by focusing
on our differences; instead of those things that unite us. There are 70 primary nations of
people, who each have a special general part to play in the world; and then each person
in an individual way has a role of contribution. Indeed history will attest, that various
peoples have furthered humanity's abilities in all genres of life. For example; the Greeks
are known for promoting philosophy, science, and art. The Romans are credited with
laying out the ground rules of government. Ethics are always ascribed to “Judeo-
Christian” values; and the list goes on. Each group's addition has enabled all of us to
grow. Imagine if all the contributions were given toward a common goal; every facet
becoming one more building block toward universal perfection. Sound impossible? That
is precisely what our task is down here; to put forth our piece in the grand puzzle.

WHO is needed? YOU!

Angels do not give the Creator true pleasure. There is no force
challenging their unending desire to do good. Their service is robotic
and natural, because as spiritual beings, they have a clear perception of
G-dliness. The ultimate pleasure for the Al-mighty is physical reality,
where G-dliness is concealed, and the forces of good not always so
obvious. When a human being looks beyond the illusion of the tangible
realm, to its G-dly core; passes over his passions which try urgently to
stray him off the path; and then chooses good, G-d exclaims, "Mission
accomplished!" The Supernal Desire and thirst which willed the world
into existence is quenched. We were all presented with the torches to
light up the dark world, so that even this coarse existence could be a
place where G-dly energy could be recognized.
HOW does it work?
As a creation it is impossible for us to relate to our Creator. We can't
relate to bugs or animals, and they are creations as well; so how much
infinitely more so, with the very Being that brought us into existence.
The only way we can relate, or have any grasp of what He wants, is by
Him revealing His will to us; therefore, religion has to claim Divine
revelation. Judaism has a unique twist distinguishing it from all other
religions that ever were, and will ever be-- national revelation. It's very
easy for one man or a small group to claim they witnessed G-d, or what
have you. Judaism teaches that at Mount Sinai, the entire nation of 3
million witnessed the fusion of the material and the spiritual; the Creator
revealed His will and laws, in a manner never to be duplicated again.
From that point on, a human being could make the world express G-
dliness, by doing His will in the world. The key to creation was now
accessible.

WHAT do we do? WHERE did it start?

So what does G-d want exactly? The Jewish people are called a "nation of
priests." 613 primary deeds were given to be carried out; 248 on the to
do list, 365 thou shall nots. Paralleling this there are 248 bones in the
body and 365 sinews that make up the circulatory system;
demonstrating that adherence to this code, refines every part of the Jew
who was instructed to perform them; and connects them with the
“Supernal Man,” at the same time. The Jewish people are meant to be a
living example to humanity, of integrating material and the metaphysical
into daily life. Just as priests and the congregation work together in
distinct roles to serve G-d in the house of worship, the Jewish people
were to be priests for mankind, as if the entire world was one house of
worship.
"Thus saith the L-rd of hosts: In those days it shall come to
pass that ten men shall take hold, out of all the languages
of the nations, shall take hold of the robe of he that is a
Jew, saying: We will go with you, for we have heard G-d is
with you."
Zachariah 8:23

So what about the other 70 nations? Adam, the first man, was given a
moral code to abide by. 10 generations elapsed and the world had long
abandoned them. G-d saw that Noah and his family were the only ones
still on the right track; therefore, the world would be started anew, and
Noah would be the patriarch of all humanity. After bringing a flood to
the world, which cleansed it of previous evils, G-d started from square
one-- basic morals. Noah was retold the former edicts and got an
additional one; therefore, they bore his name--the Seven Laws of Noah.
All humanity would be his pedigree and mandated in fulfilling these
basic tenets for a healthy world. Seven symbolizes completeness in
nature. There are 7 days in a week, and a person's soul was given 7
emotive attributes that contribute to his personality. Each of the 7 laws
corresponds to one of those attributes, refining the soul of the gentile
who performs them. The rainbow was given 7 colors, for it is the
reminder for humanity to their commitment to these 7 laws. Mount Sinai
united the upper and lower worlds, changing all of existence forever.
The Seven Noahide Laws were reiterated at this momentous occasion,
enabling all people to make G-dliness a part of their own life in their G-d
given path. The prohibitions are from idolatry, blasphemy, murder,
stealing, sexual misconduct, and eating the limb of a live animal. The
seventh is a positive command to set up courts of justice that enforce
the other six. While seemingly basic, each one includes countless details
which need to be toiled in, by all those who seek true piety. The
universal laws must not only be practiced out of rote or common sense ,
but instead infused with the idea that they were all commanded by G-d
to humanity at Mount Sinai.
WHERE did it go wrong?
Why does the world look like it does today? The morals discussed above,
were taken and had ceremonies and flare added to them until they
formed individual religions. The new rites and rituals of the particular
faith became the primary focus, and the moral code of living took a far
second. Each group professed themselves as the only truth, and
subsequently everyone else must follow or be condemned. Judaism
never sought converts. If someone wishes to convert they are dismissed
initially. The reason is simple; everyone else already has a G-d given role.
We can easily amend our mistake, by putting the added baggage on the
back burner, and zeroing in on the Seven Noahide Laws, which are the
foundations which unite us. By focusing on those things that make us
the same, our unique differences will make us stronger, rather than
cause us dismay. Ultimately the goal is universal perfection and unity,
with all peoples' occupation being solely to know G-d.

"I will turn all the nations to a clear language, that they may
call upon the L-rd and serve Him in one voice."
Zephania 3:9
Section #2 –
Quotes About Humanity In Jewish Tradition
We're in this together

"Righteous people of all nations have a share in the world

to come"
Sanhedrin 105a

"Our love of humanity should take no exception to any

nation or individual. For man was not created for his own
sake exclusively; rather, all men exist for the sake of one
another. As a sage once said: "The world and all it contains
was created for mankind, and within mankind itself, one
person was created for the sake of the next, each to benefit
the other." Therefore, not only does [love of one's fellow]
apply to the Jewish people but to all mankind. We should
love all nations and include all peoples in this universal
principle, 'the stranger and native son' alike, all who inhabit
the earth."
R' Pinchos Eliyohu Horowitz of Vilna, Sefer HaBris

a non-Jew who studies Torah is comparable to the High

Priest
Avodah Zara 3a, Bava Kama 38a
Righteous gentiles are called:

*priests
Midrash: Yalkut, Kings II, 296

*pious ones
Tana D'vei Eliyahu Zuta 20:6

*are rewarded for fulfilling G-d's commandments

Talmud Yerushalmi, Peah 1:1

*G-d recalls their merits

Yalkut: Tehilim 643

*they will return with the resurrection of the dead

Pirkei D'Rebbe Eliezer 34

*they have a share in Gan Eden

Zohar, Pekudei

"I call heaven and earth to bear witness, that any individual,
man or woman, Jew or Gentile, freeman or slave, can have
the Holy Spirit bestowed upon him. It all depends on his
deeds."
Shaare Tzedek 60a, 60b

"G-d will wipe away the tears from all faces" (Isaiah 25:8):
"This means from the faces of Jews and non-Jews alike."
R' Yehoshua ben Levi (Bereishis Rabbah 26:2
 Lesson 2
G-D STUFF
CONTENTS :

Section #1 – PROHIBITION OF IDOLATRY

Section #2- PROHIBITION BLASPHEMY

Section #3- PRAYER, TIME TO CONNECT...

prohibition of:

IDOLATRY
“Know this day and take into your heart that the L-rd is G-d;
in the heaven above and upon the earth below, there is
nothing else.”
Deuteronomy 4:39

CAN'T I BE MORAL WITHOUT G-D?

Without compunction we trap mice and crush roaches that dare
invade our homes. Why? Because we do not fear invading battalions of
armed avenging rodents or insects. What if we viewed another segment
of the population in a similar light? No, this is not simply remote
conjecture; this actually occurred in a highly enlightened and civilized
society less than a century ago!...
Ultimately, however, it is not wise to follow these moral principles
independent of their Giver. Such a moral system may work for most of
the people most of the time, but inevitably it will fail -- either society-
wide, or in the individual lives of citizens in certain situations. Absolute
morality can only be a product of the unchanging realization that there
is an absolute Divine "eye that sees, ear that hears, and all your actions
are chronicled in a ledger."
(taken from “Morality without G-d” by Naftali Silberberg)

We must realize that we aren't the center of the universe. As

important as we are; we must not forget who bestowed this value upon
us. When ethics are determined by people, who's to say which is correct?
We are all part of a world community and cannot be our own judges,
there must be a common code for all people at all times. Once G-d is
removed from the picture, the “moral structure” will soon collapse
because of lack of foundation. Our first stronghold is to recognize the
Creator, and look to Him alone. Looking to “other gods” fiddles with the
remaining precepts in our moral compass. Idols in our time have gone
from stone statues to other things that people crave. How many times
has moral decision been hindered because of bribery? All idolatry begins
when the things that are meant to be a “means to an end,” become
“ends” in and of themselves.
"Whosoever recognizes idols has denied the entire Torah;
and whosoever denies idols has recognized the entire
Torah"
Midrash Sifre, Deut. 54

WHERE DID IDOLATRY COME FROM?

Two generations after Adam mankind was already on its way to
depravity. Why? G-d was dropped from the picture. How did that happen?
The masses were not as silly as one might think. Many understood that
the sun, moon, and stars had influence on the world. The sun provided
warmth, and enabled the crops to grow; the moon manipulated the
tides, and so forth. The multitudes wanted to glorify G-d by praising the
sun. They knew G-d formed the sun, but when requesting heat for their
harvest, instead of directing their petition to the Al-mighty, they went to
the sun direct. Soon after, G-d was put on hold, and the sun and the
moon were the new replacements. As the generations spiraled downward
the object their affection was reduced to silver, gold, and jewels. They
built lavish temples and honed statues all to extol their newfound lords.
Everything in the universe was meant to be a means to an end, a
vehicle to bring out good, and a tool to serve the Al-mighty. When the
“means” becomes the “end” that is when the trouble ensues; and how
idolatry came about. In our own lives we often make assorted objects
our fixation. Our drive and our pleasure is dedicated primarily to them
instead of G-d. Although, this form of 'idol worship' is much more
refined than the barbaric practices that accompanied idol worship of
days gone by, it is nevertheless, something we need to be aware of, and
in control of.

bonus components
*against entertaining the thought that there exists a deity
*against making or owning any graven image
*against making idols for use by others
*against making any forbidden statues (even for ornaments)
*against bowing to any idol
*against worshiping idols in any of their customary manners
*against causing our children to pass in the worship of Molech.
*against practicing divination, occult, witchcraft, etc.
prohibition of:

BLASPHEMY
“Whoever curses his G-d shall bear his sin. He that
blasphemes the name of G-d shall be put to death.
Leviticus 24:15-16

YOU ARE WHAT YOU SPEAK

Words say a lot about a person. One can assess intelligence, behavior
traits, ethnic background, and emotions, just by listening to another's
speech. Words are powerful; whether used for the positive, or for the
opposite. Speech separates us from all other creatures, and is a medium
for revealing the soul. This form of expression was given to us to convey
positive ideas and channel them into action. G-d 'speaking' the world
into existence, is the parallel for the faculty of speech as it exists in the
world. The damage of negative speech is in some ways an affront on
creation. Since G-d has no physical semblance, words are the only means
we have to strike Him.

We are meant to use our words to praise G-d and His creations; to be
grateful to Him for His providence rather than profane it. We owe Him
our maximum awe and adoration at all times. Irreverence to the Al-
mighty is similar to, and in some ways more severe than, idolatry.
Idolatry denies the existence of G-d, blasphemy acknowledges His
existence, but denies his omnipresence and majesty. The blasphemer
denies that everything comes from G-d, and is ultimately good. Often the
'good' is not unveiled in a way we can relate to; nevertheless, our
objective is to look past to the deeper reality.

“Then I will praise the L-rd

according to His righteousness,
and sing to the name of the exalted L-rd.”
Psalms 7:18
bonus components

*to acknowledge the presence of God

*to fear God
*to sanctify God's name
*to study the Torah
*to honor the scholars, and to revere one's teacher
*to pray to Him

________________________________________________

PRAYER, TIME TO CONNECT...

WHAT IS PRAYER?
(Pray*er)- The act of addressing supplication to a divinity, especially
to the true God; the offering of adoration, confession, supplication,
and thanksgiving to the Supreme Being
Webster's Dictionary 1913

Prayer is the fusion of creation and Creator. The Hebrew, tefillah, hints
at one of the main objectives in prayer.

Tofel = Joining, Uniting

Prayer is the backbone in the life of a human being; without it, one's
spiritual life is a total void. G-d is the source of life, and through prayer,
we bring out the idea that He is the base of our lives. It links us to our
Maker and allows us to interact.

And he (Jacob) dreamed, and there

was a ladder standing on earth and its
top reached to the heaven. And G-d’s
angels were going up and down
on it. And G-d was standing over him…
Genesis 28:12-13
Prayer is compared to that “ladder standing
on earth and its top reached to the heaven”
(Genesis 28:12). This connection between
heaven and earth serves two purposes: raising
the earthly to heaven, and bringing heaven
down to earth.
Likkutei Dibburim 3, p. 497

The union formed during prayer, not only confirms our belief in G-d, but
attests to our trust and reliance in Him. Prayer affirms the idea that G-d
cares for us, listens to us, and wants to assist us.

Cast your burden on the Lord,

and he will sustain you.
Psalm 55:22

From the depths I called upon you, O L-rd.

Psalm 130

In desperate straits, I called to G-d; He

answered me from His divine expanse.
Psalms 118

In conjunction with being that tool which attaches us to the Al-mighty, it

also is a time of self-assessment. The word, tefilla, also hints at this as
well.

Lehitpalel = To pray; self-judgment

Prayer is hard work which takes much sincerity and painstaking effort.
To love the L-rd your G-d and serve Him
with all your heart” - which service is in the
heart? This is prayer.
Talmud, Taanit 2a

Often times people have an inability to express the depths of their

feelings in all of their detail. For this reason the sages compiled the
siddur, prayer book, which compiles every feature of entreaty to G-d, and
singing His praises. A Jew, when praying must pray by the format laid
out in the siddur, in addition to any personal supplication he wishes to
make in his own words. The construct of the three prayer services
detailed, stand in place of the sacrifices that were offered throughout
the day in the times that the Temple stood. Our utterances take the
place of the bulls and rams.

A non-Jew is must pray to G-d as well, being that it asserts a reliance on

the Al-mighty. His day is filled with thanks, confession, and supplication,
each in its proper time. A non-Jew prays essentially from the heart, but is
free to use any of the Psalms or other Jewish texts in aiding his clarity.
Heartfelt prayers for oneself or others are very powerful.

"an enormous body of evidence: over one hundred experiments exhibiting the
criteria of good science, many conducted under stringent laboratory conditions,
over half of which showed that prayer brings about significant changes in a
variety of living beings."
Larry Dossey MD,
Healing Words: The Power of Prayer and the Practice of Medicine
 Lesson 3
RESPECT ONE ANOTHER
CONTENTS :

Section #1- PROHIBITION OF MURDER

Section #2- IF YOU DON'T HAVE SOMETHING

NICE TO SAY.........

Section #3- BASELESS LOVE FOR ONE ANOTHER

Section #4- SUPPLIMENTARY ARTICLES
Section #1
prohibition of:

MURDER
“Whoever sheds the blood of man,
by man shall his blood be shed.”
Genesis 9:6

I NTRO
Adam, the first man and grandfather of mankind, is described as being
created in the “image” of G-d. We express ourselves to the world in
parallel, so to speak, as G-d does; enabling us to have constructive or
destructive impact on our surroundings. A human being is a microcosm
of the universe; hence one who destroys a human life has ruined an
entire universe. All the potential positive impact that the murdered could
have performed in this world comes to a jolting halt, at the murderer's
expense. The prohibition of murder refers to premeditated actions;
negating accidental or self-defense killing. It protects the sanctity of
human life. It shows our true worth as people rather than our outward
persona. One is equally guilty for killing someone rich or poor, black or
white, genius or simpleton; for the value is in the person himself. It is
the most obvious wrong in society; so clear, that mankind would have
come to the conclusion of its detriment even if G-d didn't explicitly
forbid it.

Whoever destroys a soul, it is considered

as if he destroyed an entire world.
And whoever saves a life, it is considered
as if he saved an entire world.
Jerusalem Talmud, Sanhedrin 37a
...S UICIDE

Your own body is a rental. It's on loan to be a house for the soul during
your lifetime. The body is meant to be a vessel allowing the soul to
express itself and affect its environs. Your own body and life is to be
treasured as much as another's. Self murder is just as detrimental as the
murder of another.

...A BORTION

Confusion and emotion grip the issue of abortion. Abortion is not

tolerated under the Noahide code. Killing a fetus, one convicts himself
similarly, as when killing somebody already born. Some like to try and
make justifications for this heinous act, but at the end of the day, this is
a very serious offense. There are certain rare cases (i.e. the mother's life
is in danger if pregnancy will continue, etc.) that one may be allowed to
undergo a procedure; however, one must contact a competent Orthodox
rabbi, who specializes in these details, for guidance on the particular
case.

E UTHENASIA...

The relationship between the soul and G-d, while the soul is IN the body
is very unique; therefore, this state of being must be preserved at all
cost. The complexity of each case is far beyond the scope of this work;
however, it must be stressed the extreme severity of “mercy killing.”
When it comes to medical ethics each case also needs to be addressed
by a competent Orthodox rabbi, who specializes in these details.
Section #2-
IF YOU DON'T HAVE
SOMETHING NICE TO SAY.........
Although not liable by a court; embarrassing, gossiping, and slandering
are all rooted in the same place as murder. They are murder in the realm
of speech; “killing” someones reputation, relationships, and honor. In
conjunction with actions, one should always strive for piety in his
thoughts and speech, as well.

...embarrassment
_____________________________________
...if one publicly embarrasses
another, it is as if he spills his blood.
Talmud: Bava Metziah 58b

One who is embarrassed blushes,...then his face

pales as the blood rushes to other parts of
the body, and it takes on the ashen, pallid
appearance of a corpse. The difference
between actual murder and embarrassment
is that in murder, blood actually leaves,
the body, whereas in embarrassment,
the blood changes location
within the body.
Rabbi Moshe Bogomilsky,
Vedibarta Bam
 gossip...
__________________________________________

“You shall not go as a talebearer

among your people.”
Leviticus 19:16

G-d does not accept the prayers

of one who speaks evilly
against someone.
Zohar Metzorah

One who recites gossip causes

listeners to sin. “Causing another
to sin is worse than murder.” One
who murders takes away another's life
in this world; one who causes another
to sin, takes away their life in
the next world.
Bamidbar Rabba 21:4

“He gossips habitually; he lacks the

common wisdom to keep still that
deadly enemy of man, his own tongue.”
Mark Twain
 slander...
______________________________________

“Death and life are in the

power of the tongue.”
Proverbs 18:21

Tongue is more powerful than the

sword. The sword only kills one
who is close by; but the tongue
can cause death to someone far away.
Erchin 15b

The evil tongue kills three people:

the inventor of the slander, the
one who relates it, and the one
who listens.
Baal Shem Tov
Hayom Yom 13 Cheshvan
Section #3- BASELESS LOVE
FOR ONE ANOTHER

Murder ordinarily is the final explosion of baseless hatred or jealousy.

Instead of dealing with the issue within, the murderer's rage climbs and
mounts into a seething emotional instability, which overtakes all sense
of reason and balance. The murderer often justifies his crime, which is
the climax of his inner tension.

One way to counteract this negative trait, is to have a baseless love of

other people. Do small favors for people without seeking reciprocation.
A random act of kindness goes a long way for both personal
development and communal impact.

“Let's welcome Moshiach with acts

of goodness and kindness.”
The Lubavitcher Rebbe

The highest form of wisdom is kindness.

Talmud Brachot 17a
In three ways is kindness
greater than charity:

Charity is done with money;

kindness can be either with
one's person or one's money.

Charity is for the poor;

kindness can be done for
either the poor or the rich.

Charity is for the living;

kindness can be done for
the living or the dead
Sukkah 49b

It is a phenomenally great benefit when the

Al-mighty-may He be blessed-grants a person
merit, and he acquires a “feel” and sense of
pleasure for doing kindness to another; to
the point where the other person becomes
more precious than his own self...
The Lubavitcher Rebbe
Hayom Yom 6 Adar I
Section #4- SUPPLIMENTARY
ARTICLES

“Is There Ever a Justification to Kill, or is All Killing Murder?”

by Shlomo Chein
www.askmoses.com

First let us differentiate between "killing" and "murder." These two are obviously
different. Many decent and moral nations which outlaw murder actually mandate the
killing of criminals.
According to the dictionary:
Kill: to deprive of life; cause the death of
Murder: the crime of unlawfully killing a person especially with malice aforethought
Without going into a scholarly examination of these definitions the one striking
difference is the word "crime".
Life is a privilege given by G-d -- but with conditions. Here's the first condition: if you
don't value the life of others, you lost your privilege.
If you take a moment to think about this you realize that the murderer and executioner
kill for two very opposite reasons and since they are opposites one can be evil and one
can be good: the murderer murders because he doesn't value life. The executioner kills
because he values life, and as such must remove any threat to life.
Many ask who is to determine when someone loses the privilege to live. There are many
answers to that; here are three:
1) The murderer determines that for himself the moment he criminally murders an
innocent victim.
2) A society will decide what acts are threatening to the society at large and must
therefore be stopped even at the cost of killing the perpetrator of these acts.
3) Most importantly in our context, the Jewish context, G-d determines who should
live and who should die, and He told us in the Torah that we may NOT murder,
but at times we MUST kill.
(Parenthetically, G-d knew that we Jews would use the logic that "all killing is evil" and
therefore would have a problem killing murderers -- and He therefore forewarned this
thought. When commanding us to execute a murderer, the Torah tells us: "And you shall
not pity him, but you shall abolish [the shedding of] the blood of the innocent from
Israel." Rashi explains: "And you shall not pity him:" I.e., you should not say, "The first
[person] has already been killed; why should we kill this one too and cause two
Israelites to be killed?")
The same reasoning regarding an individual can, and should, be applied when discussing
nations at war.
A nation that carries out preemptive attacks against a neighbor who poses no threat and
wishes no harm to the attacking country is a nation that is committing murder.
A nation who defends itself against such an attack from such a neighbor is justifiably
and rightfully fulfilling its duty of killing people who don't deserve to live, thus
protecting those who do. According to the Torah we have an obligation to kill anyone
who desires to kill us!
Incidentally, a nation who is being attacked constantly but for the sake of good PR does
not take all necessary measures to defend its citizens is now an accomplice to the murder
committed by its murderous neighbor. The death of innocent civilians in this case is
indeed tragic.
 What is the Jewish Take on Assisted Suicide?
www.askmoses.com

Rabbi Gurkow: Welcome to the Rabbi's one on one chat room, how can I help you
today?
jewishscoller: whats the jewish take on assisted suicide
Rabbi Gurkow: it is forbidden to take one;s own life or to help another take theirs
jewishscoller: but why, whats so bad about putting somebody out of there misery
jewishscoller: im sry to argue im am 100% against it i just want to get more details
about it
Rabbi Gurkow: let me ask you if you think it is ok to help a young functional man or
woman out of their misery because they want you to
jewishscoller: no
jewishscoller: but what if they are not functional
jewishscoller: what if they have no way out, no way to fight it.
Rabbi Gurkow: what is the diffrence to you between one who is old and non functional
and young and depressed and therefore non functional?
jewishscoller: there is no difference
Rabbi Gurkow: if there is no difference then would you support killing off a nice thirty
year old man who has gotten so depressed as to lose the will to love and now wants to
die?
jewishscoller: no but it is he choice, god gave us that ability, unlike the angels
Rabbi Gurkow: so you are saying that you would agree to take this person's life?
if we are repulsed by suicide we ought be repulsed by also by euthenaisa
Rabbi Gurkow: what is your reasoned response?
jewishscoller: i do not agree to take someones life, for it is hashems decision for when a
person should rise and perish
Rabbi Gurkow: that is a faith reply
Rabbi Gurkow: now what is your reasoned reply?
jewishscoller: it is wrong to take a life of an innocent man just because he is depressed
or sick,
Rabbi Gurkow: why?
Rabbi Gurkow: what if he wants to go
Rabbi Gurkow: we talk about living wills
Rabbi Gurkow: and if we knew that Terri wanted to die we would agree to kill her right?
Rabbi Gurkow: so why is it different for a young man who wills it?
jewishscoller: this is not about Terri this is about jack
Rabbi Gurkow: it is not about anyone
Rabbi Gurkow: it is about the issue
Rabbi Gurkow: I don't know who jack is
jewishscoller: jack Kevorkian. a man who took the life of innocent people in an act of
assisted suicide and got sentenced to jail, i am debating to keep him there and not
legalize it
Rabbi Gurkow: ah, that jack
jewishscoller: that jack
Rabbi Gurkow: my argument is simply that if an elderly sick person has the right to end
his or her life
Rabbi Gurkow: then so does a young vibrant man
Rabbi Gurkow: if we have that right then we all do
Rabbi Gurkow: and if we don't then we all don't
Rabbi Gurkow: so why are we so against killing a young man who wants to give up his
life and commit suicide
Rabbi Gurkow: what is the fundamental difference between the two?
jewishscoller: and if there is a legal option for death more people will be doing it
Rabbi Gurkow: the only reason we distinguish the young from the old the healthy from
the sick is because we receive feedback from them and when we stop receiving feedback
we tend to feel unappreciated and tell ourselves that it is a waste. we are against suicide
then for personal selfish reasons not for value of life reasons.
Rabbi Gurkow: when people realize that with a start they tend to understand that there
really is no difference between healthy and non healthy living people and if are repulsed
by suicide we ought be repulsed by also by euthenaisa
jewishscoller: i thank you rabbi for your advice, i must go now but i respect your
opinion and i like how you presented it
 What's Wrong With Abortion?
www.askmoses.com

Rabbi Shlomo Chein: Welcome. I'll be with you in a moment...what's on your mind?
Libby: shalom Rav I have an important question to ask you that I know is a difficult
one...but is bothering me
Rabbi Shlomo Chein: ok
Libby: I am a law school student studying here in the US and have studied a lot about
abortions in Constitutional law
Libby: for years I have been personally against abortions...i mean totally, and for a good
reason.
Rabbi Shlomo Chein: ok
Libby: In fact, now that I have studied how abortions are performed, I am even more
against it. However, i have one problem...
Libby: It is a known fact that the fetus doesn't start forming until the 9th week, why
wouldn't abortion be allowed until then?
Rabbi Shlomo Chein: good question, here are two answers:
Rabbi Shlomo Chein: 1) when you say it is a "known fact" you obviously mean that as
of scientific advancement of today it is a "known fact" - technically speaking in ten
years from now it could be laughed upon
Rabbi Shlomo Chein: 2) even if that is the fact; the moment the sperm hits the egg (and
even before) there is "life" involved - for if there isn't then the egg and sperm die
Libby: but today, the woman could see her baby on a TV screen developing...it is clear
that there is nothing there so early on
Rabbi Shlomo Chein: are you saying that in regard to 1 or 2?
Libby: 1
Rabbi Shlomo Chein: true she can see, but absence of evidence is NOT evidence of
absence - just because she can't see anything before that, that doesn't mean there is
nothing going on before that
Rabbi Shlomo Chein: as a matter of fact it is quite obvious that something IS going on
before that - for from sperm/egg to nine week fetus doesn't happen "overnight" - it
happens over nine weeks
Libby: oh i know that the baby is forming, but it has not taken shape yet. Let me explain
Rabbi Shlomo Chein: so if there is something forming that is a sign of life - for dead
things don't form
Libby: there is an economic that frames the argument in this way: The longer the woman
waits, the more likely the baby is too survive and the greater the opportunity cost of
aborting it
Libby: however at 2 weeks...no physical form is shaped yet...or even began to take shape
Rabbi Shlomo Chein: again, 1) we don't yet have the technology to monitor any
forming, and 2) even if indeed there is no physical forming, that doesn't mean there is no
life there
Libby: there is a life there...but let me ask you a related question
Rabbi Shlomo Chein: ok
Libby: abortion is such a serious issue not only because of the potential life, but also
because of the accompanying policy concerns
Libby: for example...a woman could be raped and doesn't want to have the child of her
rapist. I read many cases like that in class!
Rabbi Shlomo Chein: Are you talking about in the legal sense or in light of Judaism
Libby: in the light of Judaism
Libby: why not allow this woman to have an abortion let's say 2 weeks in to the
pregnancy? why should she have to carry this guy's son?
Rabbi Shlomo Chein: 1) 2 weeks in there is already life as we already established.
Rabbi Shlomo Chein: 2) while we think pregnancies happen by "accident" - G-d doesn't
make "accidents" - so if G-d decided this sperm should form into a child (while millions
of other sperms on a daily basis don't succeed in making a woman pregnant) then He has
a reason for this child, and who are we to interfere with that
Libby: I agree with that statement...but where does that leave the woman? doesn't she
factor into the equation? the emotional distress of carrying a rapist's child...
Rabbi Shlomo Chein: that has to be dealt with, but not at the expense of killing the
unborn child or interfering with G-d's desire to create a child through this sexual act
Libby: is the morning after pill allowed?
Rabbi Shlomo Chein: I don't believe so, but I am not sure about that
Libby: the reason that i ask is because the foundation of my problem is where do you
draw the line between a potential life and mere existence? For example, a lot of things
are alive and not dead. Does that mean that having an abortion at 1 week is the same as
say masturbation?
Libby: It's hard to draw the line when nothing is yet formed
Rabbi Shlomo Chein: well according to the Torah masturbation is also strictly forbidden.
However masturbation is merely the potential for life. Once a sperm is implanted in an
egg "life" begins in the sense that it begins forming
Libby: I see your point and it's valid. The problem that i have is that there are many
situations where a woman gets pregnant and is simply a bad example for a child...what
then?
Libby: what if she takes drugs, drinks, and got pregnant? would it not be better to allow
her to have an abortion say 2 weeks in
Rabbi Shlomo Chein: that is why we must, MUST, remember rule number one: G-d
doesn't make mistakes. Sex doesn't automatically equal child - you need only to ask
thousands of people who are trying to get pregnant - so if a specific sexual act yielded a
pregnancy that means it was G-d's will that so be it
Libby: My mind is much clearer now
Libby: thank you very much for your time!
Libby: I really appreciate it
Rabbi Shlomo Chein: my pleasure - all the best
 were you paying attention...?

1.What is murder?

2.What is the overall view of abortion?

3.Is killing someone who is near death considered

murder?

4.How can one kill besides with physical actions?

5.What are some of the damages done by slander,

gossip, etc.?

6.What are some ways to counteract the negative trait

of murder?

7.Name some practical steps you can take to avoid

getting angry with people, or talking badly against
them?
 Lesson 4
ALL IN THE FAMILY
CONTENTS :

Section #1- FORBIDDEN RELATIONS

Section #2 – RIGHTEOUS BEHAVIOR
Section #3- FAMILY TIES
Section #4- SUPPLIMENTARY ARTICLES
Section #1
prohibition of:

FORBIDDEN RELATIONSHIPS
“Hence, a man leaves his father
and mother and clings to his wife,
so they become one flesh.”
Genesis 2:24

I NTRO

Every ability we have been granted, as a part of our human experience,

has the potential to be holy. Sexuality can be viewed as profane or even
sinful; but in actuality, it is the most sacred force we have been endowed
with. It is the expression in which we most closely emulate our Creator,
by means of producing new life. Much like nuclear energy; the power can
be harnessed enabling the highest of positive achievements; or abused
resulting in utter destruction. Our guard must be up to refrain from
perverting our inherent passions.

The end goal of our sexual energies is meant to be channeled toward a

healthy husband and wife relationship, raising children, and holding
together the family structure. Relationships that hinder this goal,
cheapen household and societal composition and are, therefore, frowned
upon under the Seven Laws of Noah.
adultery, etc...
Love expresses itself in various ways toward different people. The love
for your parents is unlike the love toward one's spouse. Both of those
loves are dissimilar to the love toward a friend. Each love in its own
context is both healthy and necessary; but once one kind of love is
shown toward another group, that becomes ruinous, harmful and must
be avoided. Spousal affection displayed toward another's spouse,
immediate family members, or animals is unethical, and both
biologically and a psychologically abusive.

homosexuality...
When G-d created man and woman, His Divinity was revealed differently
between them. It is the unity of the two complimentary attributes, of
which men and women separately possess, that produces a harmony
illustrated in the verse, “and they shall become one flesh.” It is only
through the male and female combination that this oneness is achieved.

Kabbalah explains that the symbiosis in the universe can be broken

down into two groups of 'giver' and 'recipient'. G-d, in His interaction
with the world plays the role of 'giver' and we are the 'recipient'. The
light of the sun gives light during the day because it is a giver of light;
while the moon illuminates the night sky by being a recipient of the
sun's light. The distinct organs of each gender, attest to a similar parallel
in humanity. Therefore, the only natural and healthy pair, is 'giver and
'receiver', or male with female.

Let us also remember that it is the act not the person, which is
condemned. A person who, by nature or nurture, has certain tendencies
or inclinations is not transgressing until he acts on his impulses. Acting
on them will eventually cause emotional, psychological, and spiritual
detriment because it skews from the very construct of existence.
Section #2 –

RIGHTEOUS BEHAVIOR
We have mentioned many times that Adam, the root of the grand family
tree of humanity, was created in the 'image' of G-d. That persona is
nothing to take lightly. We must exert ourselves that not only our actions
be devoid of licentiousness, but also our speech and thoughts as well.
There are certain fences that we should erect around our activity
ensuring not only that we promote tranquility in the world, but secure an
inner peace as well.

premarital relations...
Being that intercourse is our G-dly creative power, and a holy deed;
engaging in relations before marriage cheapens the act to some lust
based pleasure. Premarital relations have contributed to much confusion
in our own society; and often lead to other more severe transgressions
like abortion.
seeing is believing...
The soul manifests itself in thoughts, speech, and actions. Thoughts are
closest to the soul itself and can be spiritually damaging in a way that
even action can't reach. One can contemplate or replay immorality,
effortlessly, countless times in his head. What we think about says a lot
about our character. Thoughts express themselves in our personalities,
and will motivate our actions for the better or for the worse. We,
therefore, need to control what we see, and put ourselves in positive
environments; for our thoughts are usually outcomes of things we've
exposed ourselves to.

immodest behavior and dress...

We mentioned the greatness of the human being, and that he is the envy
even amongst the angels. We must be sure to garb ourselves with
modest attire; both men and women covering themselves properly.
Additionally, it is a good idea to avoid tattoos. People should also refrain
from acting in a provocative manner that will lead to further degeneracy.

profanity...
It is also a good idea to have clean speech. We mentioned earlier, that
you are what you speak; so character improvement is very connected
with speaking about the right things.
Section #3-

FAMILY TIES
kids R' us...
The setup achieved through proper marital structure creates a suitable
family environment. The culmination of healthy family structure, is when
kids are brought into the picture. Illicit relations that produce children
cause psychological problems within the parents and the children. It is
our duty to provide a healthy setup for kids to grow up in; and educate
them in the proper way as well. The pleasure that the parents receive
from their child choosing the right things growing up resembles the
pleasure G-d experiences from us when we make the right decisions.

“And G-d blessed them, and G-d

said to them, Be fruitful and
multiply, and fill up the land.”
Genesis 1:28

...bringing a child into this world

the parents are in a partnership
with G-d: the material substance
is derived from the parents,
while G-d grants the soul.
Talmud Kidushin 30b
 honoring parents...
One has an obligation to respect his/her parents as well. This is a duty
which humanity has accepted upon themselves from the beginning.
When the family makeup as it should be, it makes it easy for the children
to show proper respect.

"Honor your father and your mother

as the L-rd your G-d has commanded you."
Deuteronomy 5:16

...Go and see how... Dama ben Netina in Ashdod

honored his father, The sages wished to purchase
gems from him… but the key (to the box)
was under his sleeping father's pillow
and he did not trouble his father
Dama was rewarded for his virtue the next year
when a red heiferwas born in his flock.
He sold it to the sages, and asked for the
amount he had not earned the previous year.
Talmud Kidushin 31a

the wicked Esau's only merit was

that he honored his father, through
that virtue alone, his descendants
(Rome) dominated the world.
Midrash Me'am Loez, Toldos
Section #4-
SUPPLIMENTARY ARTICLES
Why do we fall in love?
Simon Jacobson
chabad.org

What lies behind the attraction between the sexes? Sexuality is a subject about which no
one is neutral. Everyone has a sexual nature, everyone has a need for sexuality, everyone
has a sexual personality that has been formed by home, schooling, the trial and error of
life experience, and whatever they pick up along the way from the subtle and not-so-
subtle influences of the society in which they live.
In seeking to make sense of our sexuality we must look to its origins. Where does our
sexuality come from? In this article, I would like to look at two approaches to that
question.
Is the mystique and the romance, the music and the moonlight, just nature's way of
hoodwinking men and women to reproduce? One is the prevalent, contemporary,
scientific approach. And then we'll contrast it with the Torah approach - specifically, the
Kabbalistic-Chassidic perspective on Torah.
There are, of course, numerous secular-scientific theories of sexuality. Let us examine
what is probably the most dominant one: the biological or evolutionary theory which is
essentially based on the idea that "the survival of the fittest" is the primary force in
nature and the source of any given creature's particular characteristics, from single cells
right up the "evolutionary chain" to animals and humans.
From this perspective, our sexuality derives from the fact that the perpetuation of the
species is achieved through a sexual relationship between a male and a female. The male
will therefore search for the female that is most fertile, and that will bear the healthiest
offspring; and the female will search for a male that provides the healthiest seed, that is
the most virile and that will protect the young.
This theory explains many things about our sexuality. It explains why men and women
seek out and mate with each other. It explains why certain features in the woman or in
the man are extremely enticing to the opposite sex because they reflect on elements of
fertility or signs of health that are important for the perpetuation of the species.
What this theory essentially says is that behind the mystique and the beauty, the romance
and the sensuality in which human sexuality comes enveloped, behind it all really lies a
primal force: the need to exist, and to perpetuate that existence. Since the human being
is an animal with a certain degree of sophistication, human sexuality has evolved to
address that sophistication. Modern man is not prepared to think of him or herself
merely as production machines to bear children, so in order to entice two people into a
union, evolution and biology have conspired to imbue the sexual act not only with
pleasure but also with a mystique that compels us along the romantic journey.
Gazing into a loved one's eyes across a candlelit table-for-two, the human being may
think that he or she has risen above a survival-of-the-fittest mode of existence; but, in
truth, this "rising higher" is just nature's way of packaging that drive. Two human beings
courting each other are essentially the same as two bees courting each other. One bee
will buzz a certain way or give off a certain scent, but what it comes down to is that
these are tactics to get them together to mate and bear offspring. By the same token, the
accouterments of human sexuality, the romance, the flowers, the music, the moonlight
are really just nature's way of getting two people together.
Sexual attraction between human beings is driven by a completely different force: their
search for their divine image
Nature is ruthless. Nature must prevail. So nature finds the means to get a male and a
female to mate.
This, basically, is the scientific approach to human sexuality. Let us now contrast this
with the Torah's approach.
The Torah's conception of human sexuality is expressed in the opening chapters of
Genesis, and states that sexual attraction between human beings is driven by a
completely different force: their search for their divine image, for their quintessential
self.
The Torah describes man as originally having been created as a "two-sided" being:
"Male and female He created them and He called their name: man." G-d then split this
two-sided creature into two, and ever since, the divided halves of the divine image seek
and yearn for each other.
They're not half individuals; man is a full-fledged personality and woman is a full-
fledged personality. But there are elements in their transcendental persona, in their
completeness, that remain incomplete if they don't find each other. There's something
missing in each of them; they were once part of a greater whole.
To put it in more mystical, or more divine, terms: they're really searching to become one
with G-d.
The human race is in essence one entity, a male-female singularity. When man and
woman come together and unite in a marital union, they recreate the divine image in
which they were both formed as one.
We have a split of two energies, and a yearning and inclination to become one whole
The teachings of Kabbalah take this a step further, seeing the male/female dynamic not
just as two sexes within a species. According to the Kabbalah, these are two forms of
energy that, in the most abstract form, are referred to as an internal energy and a
projective energy. Feminine energy and masculine energy exist in each man and in each
woman, and in every part of nature.
Even G-dliness is sometimes described in the feminine and sometimes in the masculine.
Contrary to the common perception of the "patriarchal" G-d of the Bible, many of the
divine attributes are feminine, such as the Shechinah, which is the feminine dimension
of G-dliness.
So what we have here is a split of two energies, and a yearning and inclination to
become one whole. The human race was created in the divine image, but that human
race is half male and half female, and through their union they become that larger whole,
that divine image that searches for union with G-d, that seeks a higher reality.
This is the soul of sexual attraction. This attraction, which manifests itself in many
physical sensations, from a faster heartbeat to a physical attraction to another person, is
essentially the attraction of male to female and female to male to become a complete,
divine whole, connecting to their source in G-d. Not that they've ever been completely
disconnected; but consciously, people can go off on their own individual narcissistic,
even selfish, path. And here, there's a voice in you saying: I yearn for something greater.
When a man is physically attracted to a woman, or a woman to a man, it may seem a
very biological thing, but from a Jewish, Torah perspective, it's just a physical
manifestation of a very deep spiritual attraction.
This is not to say that the Torah's concept of sexuality is not intrinsically tied in to the
objective of creating new life. It certainly is. But perpetuation of the species is not the
sole end of our sexuality. Rather, it's the other way around: the divine nature of our
sexuality - the fact that the union of male and female completes the divine image in
which they were created - is what gives us the power to bring life into the world.
So there is something divine about the union itself. This is reflected in Halachah (Torah
law) which extends the sanctity of marriage also to circumstances in which the
generation of offspring is not a possibility (such as in the case of a man and/or woman
who are beyond childbearing age, or who are physically unable to bear children). If
sexuality were simply the mechanism for childbearing, one might argue: "Hey, no
perpetuation of the species, what's the point of marriage and sexuality? Just a selfish
pleasure? Where's the holiness?" The answer is, yes, sexuality qua sexuality is holy.
Male and female uniting is a divine act, a divine experience.
 The Kabbalah of Marriage
chabad.org

I. The Cosmic Roots of Marriage

When a man and woman unite in marriage, their personal union draws its power from
the cosmic marriage that underlies the whole of existence -- the bonding of the divine
masculine and feminine energies emerging from the Creator's Infinite Light to generate
existence, a world, and life.
Indeed, the entire Seder Hishtalshelut--the kabbalistic blueprint of the spiritual
infrastructure of creation--is modeled on a male-female dynamic: masculine "lights"
(orot) unite with feminine "vessels" (keilim), masculine "wisdom" (chochmah) unites
with feminine "understanding" (binah), male "holiness" (kedushah) unites with female
"immanence" (shechinah), and so on. On each level, masculine and feminine energies
unite to "give birth" to the next link in the chain of spiritual "worlds" that channel the
flow of divine vitality into our world.
This male/female dynamic pervades every level of existence. The relationships
between spirit and matter, heaven and earth, G-d and the people of Israel, the
Written Torah and the Oral Torah, the Jewish people and the Shabbat, soul and
body, mind and heart--all these are "marriages" in which the coming together of
contrasting forces results in the creation of life on every level.
The significance of this correspondence is twofold. One the one hand, "From my flesh I
perceive G-d" (Job 19:26) -- we can use our own marriages as a metaphor and model
through which to better understand the divine reality. This works in the reverse as well:
because we know that human marriage derives from the cosmic marriage of G-d and
creation, studying the mystical texts which scrutinize these divine processes allows us to
better understand the foundations of our gender differences, how to bridge the gender
divide, and how to become better husbands and wives to our spouses and better actualize
the tremendous potential of marriage.
II. Becoming One
In the first human marriage, Adam and Eve are initially created as "a single, two-faced
body." The single being is split in two -- a man and a woman -- creating the essence of
sexual tension: a primal memory of original oneness, countered by the strangeness of
otherness and difference. Like every groom, Adam is apprehensive; he wants to keep his
options open. Married, he sees the light. "This is it!" he proclaims. "A bone of my bone,
flesh of my flesh... Therefore a man will leave his father and his mother and cleave to
his wife, and they shall become one flesh."
This process of separation and alienation, and subsequent reunion, is reenacted by
the wedding of every couple. A soul which was sheared in half enters two bodies.
The attraction between the sexes is a direct result of the soul's deep longing to
reunite with its long lost other half; a feat accomplished by the wedding canopy.
The essence of marriage is to become one. If man and woman would have simply
remained the "single being" that they initially were, there would have been no
alienation, no mystery, no reunion; no marriage. If they would have been initially
created as two distinct beings, the gap of difference would have been insurmountable --
there would be no way for them to become truly one. It is their intrinsic oneness,
coupled with their acquired distinctiveness and difference, that is the secret of marriage,
of creation, of life.

III. Love
Love is a paradox. Many paradoxes, in fact.
It is the most altruistic and the most selfish of human emotions. The most giving and the
most fulfilling. The most spiritual and the most physical. The most natural and the most
irrational. The source of our deepest pleasures and our deepest agonies.
We call it an "emotion," yet love is much more than a feeling. Everywhere we look
-- nature, human society, physics -- the giver/recipient equation is the very math of
existence. Yet the math doesn't add up. One plus one never equals two. In love, one
plus one equals one. And also three.
The key to love is selflessness, and the fulfillment it brings. As counter-intuitive as it
may sound, the ostensibly self-consumed, egotistical human being can gain no greater
satisfaction than through giving and committing.
The reason? The soul. The soul's selflessness is as great as the body's selfishness.
Perhaps the ability to truly love is the area in life most profoundly impacted by the
teachings of Kabbalah. The more in tune a person is with the soul, the greater the
capacity for pure love, unsullied by ulterior motives and ego.
Love is the language of the soul. Without an understanding of the soul, we are breaking
our teeth, speaking with a horrible accent, and constantly confusing our verbs for
nouns... Kabbalah teaches us the language of the soul, and allows us to unleash its
unlimited capacity for love.
IV. Intimacy
Look closely at the fabric of the universe, examine it from any angle, probe any cell of
its form and you will find the same motif again and again: Two opposites in fission and
fusion, parting and reuniting to give birth to change, movement and life. Matter and anti-
matter, positive and negative, nucleus and periphery, information and chaos, life and
death, mind and body, self and other--will it ever cease to amaze us that these opposites
somehow harmonize to create a glorious world?
If we could find the molten core of this paradox and know its secret we could
control all of reality. We could make life as beautiful as we wish and realize our
sweetest dreams.
Where is that core? The Kabbalists tell us it is in the union of a man and a woman in
body and in spirit. When that union is made under the conditions it deserves, with the
right preparations and mindful focus, its waves ripple outward through substance of
reality. No facet of the cosmos is left untouched, unaltered. Every voice of the Creation
resonates in unison as an orchestra plays back the soloist's melody. And so the lives of
that man and woman, their children and their children's children are filled with the music
of the heavens down on earth.
Nothing is more sacred than this union, the very fount of life itself. And nothing is more
crucial to our mission in this world. All of life, all of being, depends on the harmony of
male and female, a harmony placed in our hands and hearts. That it is why, for most of
us, it presents the greatest challenges we ever face.
 were you paying attention...?

1.Explain the importance and benefits of a healthy

family life.

2.Explain the basic kabbalistic idea of male and

female aspects in all of creation.

3.What are some righteous behaviors that one should

refrain from doing, connected with illicit relations?

4.Discuss some specific details needed in proper

child-rearing?

5.Why is so important to respect one's parents?

6.How does this command assist with settling the

world, and inner peace?
 Lesson 5
RESPECT ONE'S PROPERTY
CONTENTS :

Section #1- PROHIBITION OF THEFT

Section #2- LIAR, LIAR, PANTS ON FIRE

Section #3- CHARITY

Section #4- SUPPLIMENTARY ARTICLES

Section #1
prohibition of:

THEFT
“You shall not steal; neither
shall you deal falsely, nor lie
to one another.”
Leviticus 19:11

I NTRO
The ability to own property was granted to us by G-d in order to use our
belongings for positive purposes. When we channel the use of our assets
in a constructive fashion, we fulfill the intent of why ownership was
alloted to us.

Theft, essentially, takes place with anything that can be calculated and
transferred with money, such as movable objects or land. One is guilty
of stealing no matter how minute the value, and one should not justify
his actions based on the seemingly insignificant worth.

Theft takes away from positive interaction and produces disunity. It is an

affront to the basic respect entitled to every human being. Therefore, the
act of stealing is not only limited to the isolated event; it also robs
humanity of its social order.
The judgment of a case involving a pruta
(smallest negotiable coin) is as significant
as a judgment involving one hundred maneh
(a substantial amount of money).
Talmud Sanhedrin 8a

“Rabbi Yochanan said, one who steals from

a friend even the smallest coinage of
money is like they take from him his soul.”
Talmud Baba Kama 119a

The world was corrupt in front

of God and the land was filled with crime.
Genesis 6:11

Although the generation of the

flood committed numerous sins,
the primary "crime" for which they
were eradicated was that of theft.
Talmud Sanhedrin 108a
"Whoever steals money from the smallest coinage of money
and higher transgresses a negative prohibition as it says,
"Do not steal" ...whether one steals money from an Israelite
or one steals money from a Gentile and whether one steals
from an adult or a minor.

"It is forbidden to steal anything; even less than the value

of the smallest coinage. It is forbidden to steal in a joking
manner or to steal on the condition of returning or on the
condition of paying everything back, so that he will not
become accustomed to steal.
Rambam Book of Damages 1:1-2

“... and according to the abundance of the

lights that are to that soul, so is the measure
of abundant spiritual energy that they channel
upon him from above, and according to the
abundant spiritual energy that is channeled
to the soul, so is the money that he has in
this world. We find that when they steal his
money, they steal from him that supernal
abundant spiritual energy that descends
to his soul from above, and even if it is only
the smallest coinage of money, behold he
steals from his soul the smallest amount
of the abundant spiritual energy that
descends to him as was mentioned.”
Rabbi Isaac Luria
Gate of the Commandments Mishpatim
"It is forbidden to use a neighbor's
article without his knowledge,
even if one is sure that the owner
would not object... It is necessary
to admonish the public regarding
this matter, as most people break
this rule for lack of knowledge."
Rabbi Shlomo Ganzfried
Kitzur Shulchan Aruch
Vol. 4 Chapter 182:13

someone who steals shows

complete lack of trust in God.
Rabbeinu Bachya: Beshalach

Rebbe Yossi says:

Let the money of your friend
be as dear to you as you own…"
Ethics of our Fathers 2:17
Section #2-
LIAR, LIAR, PANTS ON FIRE...
Similar to the damage and chaos which literal stealing causes; there
is stealing in speech and mind as well.

G'nevas Da'as= deception

In certain ways, this can cause even more detriment than stealing an
object.

A person's soul, is a part of the Almighty Himself,

the embodiment of perfect, pure truth.
Engaging in dishonest conduct contaminates
this Godly dimension of the soul, and thus
constitutes a most grievous sin, more severe
than the theft of property.
Rabbenu Yona of Gerona
Shaarei Teshuva

A person who tells lies will not be in G-d's presence.

Talmud Sotah 42a
One act of falsification gives birth to
another and perhaps to greater acts of dishonesty.
Shocher Tov Psalms 7

Dishonesty is considered a mordant personality trait

that will lead to animosity and hatred amongst men
and ultimately will cause the destruction of society.
Maharsha Shabbat 104a
Section #3- CHARITY
You're on your way home after a long day at work. You're sweaty
and exhausted, not to mention, famished. You just put in all your
efforts, slaving away for the past nine hours, just to come home with
enough money to put some food on the table and pay the bills.

After all your time and energy were just invested in finishing todays
tasks, you notice a poor man, sitting on the street corner; who
doesn't even have a home to return to. You reach into your pocket
for a dollar, hand it to the gentleman, and he responds, “G-d bless
you sir.”

What happened here was more than a generous donation of a piece

of currency; it was a donation of a piece of your life. You spent time--
day in and out--toiling for every dollar that would come to you;
nevertheless, you made the stipulation that a portion of that time, a
small portion of your own life, was worth giving away for somebody
else.

This is the marvel of charity. It is the exact opposite of stealing. One

gives up a part of himself; of his very being and labor.

Charity is not limited to monetary contributions. It can also be with

time, volunteered to aid another. The positive counterpart, and
command to be fulfilled by humanity; is to give, at least a small
amount of, charity every day.
For the poor will never cease from the earth,
and therefore I command you, saying: you
shall surely open your hand to your brother, to
your poor and your destitute in your land.
Deuteronomy 15:11

“And you shall walk in His ways”

Deuteronomy 28:9

Just as He is called Compassionate,

so you should be compassionate;

Just as He is called Merciful,

so you should be merciful ...
Talmud Shabbat 133b

Rabbi Yeshua taught: More than the

person of means does in giving to the pauper,
the pauper does for the person of means who's giving
Midrash Rabbah, Leviticus 34:8
Tzedakah= charity; righteousness

There is no true connection between

possessions and the one who acquires
them: for disaster may cause him to lose his
wealth during his lifetime, and at the very
least it will pass to others when he dies. He
only appears wealthy, for his acquisitions are
not bound to him spiritually. Whereas when
he dispenses his wealth in Tzedakah and good
deeds, he completes his spiritual existence -
the true and lasting essence of his life ... thus
in decreasing his apparent wealth, he has
acquired a true and everlasting fortune that is
guarded forever.
Malbim on Proverbs 13:8

"Tzedakah uplifts a nation."

Proverbs 14:34

"Tzedakah exalts any individual

nation that practices it"
Ramban Leviticus 17:20
“Thus said the Compassionate One:
Guard justice and perform acts of tzedakah,
for My salvation is soon to come, and
My benevolence to be revealed.”
Isaiah 56:1

“Zion will be redeemed with justice and

those who return to her with tzedakah”
Isaiah 1:27

A soul comes into the world and lives

seventy or eighty years, just to do a favor for
another ... in matters of the material, and
particularly in the spiritual.
HaYom Yom, 5 lyar
“...in the case of Tzedakah, which one
gives from the toil of his hands, surely all the
strength of his vital soul is invested in the effort
of his labor, or any other occupation by which
he earned this money. Thus when he gives
this money to Tzedakah, his entire vital soul
ascends to G-d. Even he who does not earn his
livelihood from his labors, nevertheless, since
he could have purchased the life of his vital
soul with this money, he is actually giving his
soul’s life to G-d.”
Tanya Ch. 37

Great is the mitzvah of tzedakah

for it brings close the Redemption.
Talmud Bava Batra 10a

And this is why our Sages have said that it

hastens the Redemption: For with one act
of tzedakah one elevates a great deal of the
vital soul; more of its faculties and powers,
in fact, than he might elevate through many
other active mitzvot (combined).
Tanya Ch. 37
Section #4-
SUPPLIMENTARY ARTICLES
How could a Religious Person Commit a Crime?
By Tzvi Freeman
chabad.org

Question:

A high administrative official in our synagogue swindled a great sum

of money from congregational offerings. He is well versed in Torah and
certainly knows the difference between right and wrong. So how is it
possible that he did such a thing?

Answer:

I'll answer with a story.

Rabbi Chaim of Sanz (Polish chassidic master, 1793-1876) once sought

an honest man in the marketplace. First he stopped Yossel and asked,
"Yossel! If you found a wallet on the street, what would you do?"

"Of course, I would return it to its owner!" replied Yossel.

"Yossel, you are a fool!" exclaimed the rabbi. "Now stay here."

And the rabbi called over another man.

"Feivel, if you found a wallet on the street, what would you do?"

"Rabbi, you know me," answered Feivel. "I would probably keep it for
myself. I need the money badly, and I'm not such a good Jew."

"Feivel, you must repent! In the meantime, stand here!"

And he called over another man.

"Laibel, if you found a wallet on the street, what would you do?"

Laibel began to tremble.

"Answer me, Laibel, what would you do?"

"Rabbi," Laibel spoke, his eyes to the ground. "I really don't know
what I would do! I don't know who would win inside me, my yetser tov
(good inclination) or my yetser hara (evil inclination)!"

"Laibel," the rabbi replied, "you are an honest man!"

Such is human nature: When temptation stares a person in the face, no

one can guarantee what he will do. Especially if the temptation is
there day after day.

Even when the Holy Temple stood in Jerusalem, when a priest would
enter the treasury, he had to enter with two of his colleagues.

So this is what Torah teaches us: Don't be so quick to condemn your

fellow man for dishonesty. You yourself can never be sure what you
would do in his circumstances.

The Torah teaches that the man must pay his penalty and lose his post.
But it also teaches that we should all recognize that any of us could
have done the same thing in his situation.

There is a law that a very old man cannot sit on a Bet Din (Jewish
court). The reason? Because he has forgotten the troubles of having to
work to support a family and he will not be able to sympathize with
the petty criminal.
 Obsessed with Giving
by Rabbi Dov Greenberg
chabad.org

One of the most striking characteristics of the Jewish people was

that, whenever they were asked, they gave. In the wilderness, when
asked to contribute to the Golden Calf, they gave without delay. When
asked to make a donation to the building of the Sanctuary they did
likewise. The Golden Calf was a pagan idol. The Sanctuary was a home
for the Divine presence. There was nothing in common between them
except that they both came into being through voluntary donations. The
Jerusalem Talmud expresses amazement: "One cannot understand the
nature of this people: if appealed to for the Calf they give; if
appealed to for the Sanctuary they give." Go, figure! It seems Jews
are obsessed with giving. But it is incumbent upon us to make sure our
giving is directed to a good cause.

The late Rabbi Joseph Soloveitchik, an outstanding rabbinic thinker of

the twentieth century, recounts an occasion when his grandfather, the
great Jewish scholar Rabbi Chaim of Brisk, was asked what the function
of a rabbi is. He replied, "To redress the grievances of those who are
abandoned and alone, to protect the dignity of the poor, and to save
the oppressed from the hands of his oppressor."

Rabbi Chaim's father, Rabbi Joseph Dovber Soloveichik, known as the

"Beis Halevi" was once sitting with his students when a man
approached him with a strange question: "Is it permitted for me to
drink milk instead of wine at the Passover Seder?"

"Are you forbidden to drink wine for health reasons?" the Rabbi asked.
"No, it's just that wine is too expensive. I can't afford it."

The Talmud expresses amazement: "One cannot understand the nature of

this people: if appealed to for the Golden Calf they give; if appealed
to for the Sanctuary they give."
Instead of answering the man's question, the Rabbi gave him
twenty-five rubles. "Now you can have wine at your Seder," he said.
After the man left, a student asked the Rabbi, "Why did you have to
give him twenty-five rubles? Five would be more than enough to
purchase the required amount of wine."
Rabbi Soloveichik answered, "If he intended to use milk at the Seder,
that means he also doesn't have money for meat [Jewish law forbids
having milk and meat at the same meal], and he probably also doesn't
have money for the other items served at the Seder. I wanted to give
him enough so that he could have a complete Seder."

Tzedakah, the Hebrew term meaning both charity and justice, is one of
Judaism's most majestic and powerful pillars. The Talmud states:
"Tzedakah is equal to all the other commandments combined." Rabbi
Judah bar Ilai in the Talmud put it dramatically:

Iron is strong, but fire melts it.

Fire is strong, but water extinguishes it.

Water is strong, but the clouds carry it.

The clouds are strong, but the wind drives them.

The wind is strong, but man withstands it.

Man is strong, but fear weakens him.

Fear is strong, but wine removes it.

Wine is strong, but sleep overcomes it.

Sleep is strong, but death stands over it.

What is stronger than death?

Acts of generosity, for it is written "Tzedakah delivers from death".

The word tzedakah derives from the Hebrew word tzedek, "justice." From
a Jewish perspective, to give to the needy is not only an act of
kindness; it is an act of justice. Jewish tradition teaches that part
of the wealth we own does not really belong to us; it is money that
G-d entrusted to us that we are required to pass on to those in need.
Thus, to withhold charity is considered a subtle form of theft.

Two forms of charity

There are two components of tzedakah. The first is offering financial
assistance to someone in need. The second is ensuring that each person
is granted the ability to enjoy a dignified existence.

This explains a rather strange law in Judaism. A community must

provide a poor person not only with the means to live, but also with
enough money to be able to give to others. Rationally this is
difficult to comprehend. The money will be given to the poor anyway.
Why give it to one poor man to give to another? Psychologically,
however, it makes very good sense. Giving is an essential part of
dignity. Judaism sees it as no less than a human need. That is why
even those who have to receive also have to be able to give. The
rabbinic insistence that the community provide the poor with enough
money so that they themselves can give is a profound insight into the
human condition: we each need to feel that we are needed. It is a
desire to satisfy a transcendent yearning, to be like G-d who is not
only a "receiver," but also a "giver." It is a craving that emanates
from the depths of our souls.

The stroke patient

In 1986, a man named Shlomo Telushkin had a severe stroke. Until the
day he fell ill, he worked full-time as an accountant. One of his
clients was the Lubavitcher Rebbe. One day while Mr. Telushkin was
still in the hospital, his son - the author Joseph Telushkin, received
a call from the Rebbe's secretary who had an accounting question he
wished Joseph to pose to his father.

Joseph was puzzled by the request. It was only a few days since his
father had regained consciousness, and he was still not fully himself.
The Rebbe's secretary explained that during a conversation among the
Rebbe and his secretaries, an accounting question had come up. The
Rebbe said, "Ask Shlomo Telushkin." When he was reminded how sick
Shlomo was, the Rebbe repeated, "Ask Shlomo."

We each need to feel that we are needed. It is a desire to satisfy a

transcendent yearning, to be like G-d... a "giver." It is a craving
that emanates from the depths of our souls
Of course, knowing that the question came from the Rebbe, Joseph went
to his father's room and posed it to him. His father offered an
immediate response; it turned out that the question was not difficult.

Reflecting on that incident Joseph Telushkin said: "What I realized at

that moment was the Rebbe's brilliance and compassion. He knew how
sick my father was, but also understood how important it was for my
father, lying in a hospital bed, confused and half-paralyzed, to still
feel productive." The Rebbe's aim was to grant dignity to an ill
patient.

A sage once observed the two seas in Israel, the Sea of Galilee and
the Dead Sea. The Sea of Galilee is full of life, the Dead Sea has
none. How could two seas, fed by a single source -- the River Jordan
-- be so different? His answer: the Sea of Galilee receives water at
one end and gives out water at the other. The Dead Sea receives water
but does not give, and if you only receive but do not give, you do not
live. In Judaism, giving is part of life itself.

The Dead Sea receives water but does not give, and if you only receive
but do not give, you do not live. In Judaism, giving is part of life
itself
Let's get practical

The Lubavitcher Rebbe suggested that people place charity boxes in

their homes, offices and childrens' bedrooms. Into that box, people
could drop coins or dollars on a daily basis. The Rebbe felt this
would create perpetual awareness of the need to give. A Charity box in
a home or office redefines the space. It is no longer a home or an
office. It is a sanctuary, a hub of kindness, a space in the world
that reflects G-d and His will to give.

Our children will build a kinder world if they learn the importance of
giving. Values are caught, not taught. They are communicated by what
we do more than by what we say. Living charitably ourselves is the
best way to ensure our children will give.

There is a beautiful Jewish custom that before Jewish mothers and

girls kindle the Sabbath candles they place a few coins in the charity
box. Giving habitually, rather than sporadically and impulsively,
accustoms one to become more generous.
 were you paying attention...?

1. What are some of the detrimental aspects of stealing

in a society?

2. What takes place on a spiritual level when one

steals?

3. Why can lying/deceit be even worse than actually

stealing?

4. What is so special about charity? What is

accomplished?

5. How do you think tzedakah brings closer the

redemption?

6. Take a practical resolution to put a charity box in

your house and put a small coin in at least once a
day.
 Lesson 6
LAW & ORDER
FOR PEOPLE & PETS
CONTENTS :

Section #1- PROHIBITION OF ANIMAL CRUELTY

Section #2- ESTABLISHING COURTS OF JUSTICE
Section #3- SUPPLIMENTARY ARTICLES
Section #1
prohibition of:

ANIMAL CRUELTY
“Only the flesh with the life
thereof, which is the blood
thereof, shall you not eat.”
Genesis 9:4

I NTRO

Eat the limb of a live animal? Sound crazy? Believe it or not, this barbaric
feeding frenzy was once common practice. In fact, certain less civilized
locals on the globe today, participate in this disgusting activity regularly
for either delight or tribal ritual. The ravenous desire for the pleasure
and power contained in live meat is not completely a thing of the past.

While most people are repulsed to even think of the idea; one should be
careful in choosing his meat purchases. Often animals are stunned and
not fully dead, before they begin to be prepared for packaging. Certain
types of sea-food such as crabs or lobster (of which Jews are forbidden
from completely) are frequently oven-ready before they die.

G-d permits us to eat meat; but, makes clear that compassion toward
animals is key. When caring for our animals, we must even feed them
first. For a Jew to eat meat, it must undergo ritual slaughter, and be
soaked and salted to remove all blood. A non-Jew isn't obligated in these
complexities, yet is forewarned that animals too, deserve to be treated
with respect.
Torah is filled with the emphasis that mankind strive for peace, not only
amongst themselves, but within the animal kingdom as well. By acting
humanely even to animals; love, peace, and tranquility are more deeply
permeated into the world.

Love of all creatures is also love of God,

for whoever loves the One,
loves all the works that He has made.
When one loves God, it is impossible
not to love His creatures.
Maharal of Prague
Nesivos Olam, Ahavas HaRe'i, 1

...“tender mercies are over all His works.”

Psalms 145:9

Everything was created for a reason; therefore, it is

forbidden to kill any creature unnecessarily
Zohar II, Yisro, 93b.
The Torah mentions not killing a mother together with
young, and also when taking eggs from a nest; to shew
away the mother bird, partially because:

As far as pain is concerned, there is

no real distinction between the pain
of humans and the pain of animals,
because the love and compassion
of the mother for her young is not
reasoned intellectually, but has
only to do with emotions and instincts,
which are found among animals
no less than among human beings.
Maimonidies, Guide to the Perplexed Ch. 48

Mercy is a most praiseworthy trait. It is one of the Thirteen Attributes

ascribed to the Holy One, blessed be He. One must also show mercy and
compassion toward animals, for it is forbidden to cause animals suffering.
Concerning this the Torah states:

“You shall not see your brother's donkey or

his sheep collapsing on the road and hide yourself
from them; you shall surely help him lift them up”
Deuteronomy 22:4
and
one must feed his animal before he feeds himself
Talmud Brachos 40a

Orchos Tzaddikim, Sha'ar HaRachamim

Moses, our teacher, was chosen to lead
the Jewish people out of Egypt, because of
his compassion to animals:

While our teacher Moses was tending

the sheep of Jethro in the wilderness;
a lamb ran away from him. He ran after
her until she reached Hasuah, where
she came upon a pool of water and
drank. When Moses reached her he said,
"I did not know that you were running
because you were thirsty. You must be tired."
He placed her on his shoulder and began to walk.
The Holy One, blessed be He, said,
"You are compassionate in leading flocks
belonging to mortals; I swear you will
similarly shepherd my flock, Israel."
Midrash Exodus Rabbah 2:2

A righteous man has regard

for the life of his beast
Proverbs 12:10
Section #2-

ESTABLISHING
COURTS OF JUSTICE
“Appoint for yourselves judges, and
officers in all your gates, which
the L-rd, your G-d, gives you, tribe
by tribe; and they shall judge the
people with righteous judgment.”
Deuteronomy 16:18

I NTRO
We have gone over in some depth, the six prohibitions. The final piece of
the Noahide code, launches the system of enforcement. We are required,
both on a national and local level, to set up courts, to implement the
observance of the laws.

These edicts are like the road signs of life. While superficially, they may
seem to slow one down from doing whatever it is he wants to; they, in
truth, provide a smooth and safe method of operation, so everyone can
function maximally, and in harmony.

Although this final law is a societal command; one participates in it

personally, by voting against bills, judges, and politicians whose ethics
run contrary to Noah's universal ethics.
“Righteousness, righteousness,
shall you pursue.”
Deuteronomy 16:20

Indeed, our government has a long tradition

of explicit affirmation of faith in G-d, as is
evidenced on our currency, upon which is
printed the words "In G-d We Trust."

Similarly, Congress opens each session

with a prayer to the Almighty.

Surely these expressions of faith in G-d

have never offended any of the diverse
religious beliefs represented by the
people, and have never, in the course
of our country's history, threatened
government interference or the
establishment of a state religion.
The Lubavitcher Rebbe
Rabbi Menachem M. Schneerson
“Our Constitution was made only
for a moral and religious people.
It is wholly inadequate to the
government of any other.”
John Quincy Adams
6th President of the United States

“Happiness and moral duty

are inseparably connected.”
George Washington

"Good government generally begins

in the family, and if the moral character
of a people; once degenerate, their political
character must soon follow."
Elias Boundinot
deligate to Continental Congress

The care of human life and happiness,

and not their destruction, is the first
and only object of good government.
Thomas Jefferson
In reference to the Seven Laws of Noah, the U.S.Congress yearly resolves
and the President signs and endorses a proclamation; stating:

“without these ethical values and principles the edifice of

civilization stands in serious peril of returning to chaos”

EDUCATION DAY U.S.A

Public Law 102-14, H.J. Res 104
102nd Congress of the United States of America
March 5, 1991
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;
Whereas Rabbi Menachem Mendel Schneerson, leader of the Lubavitch movement, is universally
respected and revered and his eighty-ninth birthday falls on March 26, 1991;
Whereas in tribute to this great spiritual leader, "the Rebbe," this, his ninetieth year will be seen as one
of "education and giving," the year in which we turn to education and charity 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 March 26, 1991, the start of the ninetieth year of Rabbi Menachem Schneerson, leader
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 March 20, 1991.
Signed by George Bush,
President of the United States of America
bonus components
1 "To appoint judges and officers in each and every community."
"Appoint judges and officers in all your gates"
Deuteronomy 16:18

2 "To treat the litigants equally before the law."

"With righteousness, judge your neighbor"
Leviticus 19:15

3 "To inquire diligently into the testimony of a witness."

"Then you shall inquire, search, and ask diligently"
Deuteronomy 13:15

4 "Against the wanton miscarriage of justice by the court."

"You shall do no unrighteousness in judgment"
Leviticus 19:15

5 "Against the judge accepting a bribe or gift from a litigant."

"And you shall take no bribe"
Exodus 23:8

6 "Against the judge showing marks of honor to but one litigant."

"Nor honor an important person"
Leviticus 19:15

7 "Against the judge acting in fear of a litigant's threats."

"You shall not be afraid because of any man"
Deuteronomy 1:17

8 "Against the judge, out of compassion, favoring a poor litigant."

"You shall not favor a poor man in his cause"
Exodus 23:3
9 "Against the judge discriminating against the litigant because he is a sinner."
"You shall not pervert the judgment of the needy in his cause"
Exodus 23:6

10 "Against the judge, out of softness, putting aside the penalty of a mauler or killer."
"And your eye shall not have pity"
Deuteronomy 19:21

11 "Against the judge discriminating against a stranger or an orphan."

"You shall not pervert the judgment of the stranger or thhe orphan"
Deuteronomy 24:17

12 "Against the judge hearing one litigant in the absence of another."

"You shall not raise a false report"
Exodus 23:1

13 "Against appointing a judge who lacks knowledge of the Law."

"Do not respect persons in judgment"
Deuteronomy 1:17

14 "Against incrimination by circumstantial evidence."

"And the innocent and righteous you shall not slay"
Exodus 23:7

15 "Against anyone taking the law into his own hands to kill the perpetrator of a capital
crime."
"The murderer shall not die until he stands before the congregation in
judgment"
Numbers 35:12

16 "To testify in court."

"And he is witness, whether he has seen or known of it"
Leviticus 5:1
17 "Against testifying falsely."
"You shall not bear false witness against your neighbor"
Exodus 20:13
Section #3-
SUPPLIMENTARY ARTICLES
Why are we not vegetarians?
By Aron Moss
chabad.org
I have the utmost respect for anyone who chooses not to eat meat out of concern for animal
welfare. And there have been some who have suggested that this is in keeping with Judaism's
ideals (although all agree that Judaism allows eating meat).
But there is another way of looking at it, a more spiritual angle, that indicates that eating meat
is not just an accommodation to human desire, but has a holy purpose.
The Talmud teaches that the reason Adam and Eve were created after all other creatures was to
teach them a dual lesson: humans can be either the pinnacle of creation, or its lowest life-form.
If they act appropriately, then everything was created just to serve them; but if they debase
themselves, then they should remember that "even a flea preceded you."
The human being is the only creature with free choice. This means we can either work on
ourselves and become better than our nature, or abuse our gifts and become worse. Only a
human can be generous, kind, selfless and act higher than his or her instincts; and only a human
can be cruel, destructive and murderous. (Although sometimes animals do what seem like acts
of kindness or destruction, they are invariably just following their instinct for survival -- there
is no altruism or malice in their actions.)
When we use our freedom to act in a kind, holy and selfless way, we are the highest life form,
and the rest of creation is there to serve us. Then, by eating other creatures we are in fact
elevating them to places where they couldn't go by themselves.
For example, if I eat a tomato, and then expend the energy that that tomato gave me in
performing an act of kindness, the tomato has become a partner in my action, thus making the
world a better place -- something a tomato can't do on its own.
On the other hand, if I use my energy only to further selfish goals, or to oppress or inflict harm,
then what right do I have to eat a tomato? The tomato never hurt anybody, and by eating it and
causing harm I am corrupting an innocent tomato!
This is why Judaism doesn't see eating animals as necessarily being cruel. In fact, it could even
be cruel not to eat animals, because you are robbing them of a chance to serve a higher purpose
(unless of course it is for health reasons). However if you yourself are not living a life of
purpose, then it is just as cruel to eat a tomato as a chicken!
If the physical world is your only reality, then you have reason to feel guilty when you
consume other life forms. But when you see the spiritual world as just as real (if not more),
then even eating can become holy.
 Why was Adam not allowed to eat meat?
by Mrs. Nechamah Dina Kumer
www.askmoses.com

Adam was prohibited to kill any animal, fish, or living creature to satisfy his
carnivorous cravings. Incidentally, there is an opinion that Adam was permitted to eat
meat from a creature that "bit the dust" all on its own.

So why from Adam until after the flood (over 1600 years!) weren't
there any saber-tooth steakhouses?

During those first ten generations, people served no significant benefit to the animals.
Humanity was justly herbivorous since the creatures of the world owed them nothing.
All that changed with Noah, who saved the animals from the flood. From then on, the
animals owed their entire existence to Noah. For this reason, G-d then permitted
Noah and his descendents to eat meat, in return for humanity's favor of saving the
animal kingdom.

Also, after the flood, things took a downward turn. The world became less supernatural
and more earthly, not many more multi-century life-spans or creatures of monolithic
proportions. That is when G-d gave humanity the option of eating meat. From Adam
until Noah, the peoples of the world could fully subsist on a vegetarian diet, but
since the flood, most human beings actually need meat for the different nutrients and
proteins it provides.

Jewish mysticism explains that as materialistic as it appears, food is really a great hiding
place for G-dliness. When we eat in a holy manner, then the G-dliness comes out of
hiding, thereby elevating both us and the food up a good few notches.

The antediluvian generations had enough spiritual nourishment eating the fruit of the
earth. Meat was added to the diet when humanity became spiritually weaker and needed
the extra "protein."

And though meat was added to the menu due to our weakness, the post-deluge peoples
were thus granted spiritual possibilities that Adam never had. We have an opportunity
that Adam did not: to transform an animal's flesh into G-dliness itself.

So, you can have your steak and eat it too.

 Purpose of Animals
chabad.org

Question:

Why did G-d create so many useless animals?

With today's technological advances, tractors have replaced draft
animals and cars have replaced horse-drawn cabs. I understand that in
your days animals still played an important role in the economy, but
what importance do they have in the 21st century? Even more perplexing
to me is why G-d created animals like elephants, monkeys, and mice
which never benefited man in the first place? What is Judaism's view
on this topic?

Answer:

Although mechanized vehicles have replace animal power in industrial

cities, animal power is still the primary source of mechanical energy
for agriculture in Asia, as well as much of Africa and Latin America,
according to a report issued by the Institute for Energy and
Environmental Research. This means that billions of people are still
dependant on draft animals for food or to make a living. Today, there
are about 78 million Asian buffaloes in the workforce throughout the
world.

But what about the other animals? The Torah teaches that everything in
the world was created to benefit man, who himself was created to serve
the Creator. So what is the purpose of animals that cannot be used for
energy or for food?

This question was addressed by Maimonides some 800 years ago.

Everything under the moon, he wrote, was created to serve man. Even
animals with no apparent benefit, "from elephants to worms," are in
fact beneficial to man; we just don't realize it yet. He pointed out
that science in his day discovered previously unknown benefits in
animals and plants, and with time they will undoubtedly make more such
discoveries. The fact that some animals appear not to offer any
benefit to humans, is only because we don't yet have enough knowledge
about them.
Indeed, who could imagine back then that medical experiments on
monkeys and mice especially would be crucial to developing new
life-saving medicines?

IMPORTANCE TO MEDICINE AND ECOSYSTEMS

In a recent article on Scientific American's website, someone asked a

question similar to yours. "What is the point," he asked, "in
preserving endangered species that have no practical use to humans,
apart from their aesthetic appeal or their intellectual interest to
biologists?" In response, Thomas E. Lovejoy of the Smithsonian
Institution in Washington, D.C., noted that the term "no practical use
to humans" is inaccurate. It should be replaced by "no known practical
use given our current state of knowledge."

"One example of how this opinion can change is the Pacific Yew, which
was considered a trash tee until taxol, a compound found in its bark,
was discovered to be a powerful drug against ovarian, lung and other
cancers . . The point here is that like books in a library, species
have value (some of it practical) that may become apparent only when
they are studied closely."

Additionally, "as elements of ecosystems, species contribute to valued

ecosystem services: they may help regulate the watershed, generate
soil fertility, pollinate crops and contribute to the cycling of
water, energy and nutrients. These are important contributors to human
welfare, the value of which is becoming more recognized."

What animal is more terrifying than a crocodiles? Yet in 2000,

scientists have isolated a powerful agent in crocodile blood which
could help conquer human infections immune to standard antibiotics!

I'll close with one more quote from Scientific American: "Even animals
that humans deem insignificant because they cannot provide us with
medicine, food, etc., play a big role in the food chain. . . The less
aesthetically pleasing invertebrates also play crucial roles in the
base of the food chain, in nutrient recycling, energy flow, and so on.
Without them, we would not be here!" (Marianne Robertson, an assistant
professor of biology at Millikin University I)
 The Criminal, the Litigant, and the Partner
Based on the teachings of the Lubavitcher Rebbe
Courtesy of MeaningfulLife.com

And these are the laws which you shall set before them: If you
purchase a Hebrew servant... If a man strikes his fellow with a stone
or with his fist... If a person's ox gores the ox of his fellow... If
a person gives his friend money or utensils to watch over, and they
are stolen from the [guardian's] home...
Exodus 21-22

The commandments of the Torah are commonly divided into two

categories: laws that govern the relationship "between man and G-d,"
and those that legislate the proper conduct "between man and his
fellow." Indeed, the Ten Commandments, which are an encapsulation of
the entire Torah, were inscribed on two separate tablets: one
containing commandments such as "I am the L-rd your G-d" and "Remember
the day of Shabbat," and the other proclaiming laws like "Do not kill"
and "Do not steal."

But the two categories are deeply interrelated. The Zohar states that
the divine instruction, "I am G-d your G-d... You shall have no other
gods before Me," is the essence of all 613 commandments and
prohibitions of the Torah. On the other hand, the Talmud tells the
famous story of the great sage Hillel, who told a man who asked to be
taught the entire Torah while standing on one foot: "What is hateful
to yourself, do not do to your fellow. This is the entire Torah -- the
rest is commentary."

Ultimately, there is no essential difference between the Torah's

"civil" laws and its so-called "religious" laws. A crime against man
is also a crime against G-d, and a crime against G-d is a crime
against all of His creations. A kindness to a fellow human being is a
kindness to Him who created us all and desires that we live in peace
and harmony with each other, and a positive "personal" relationship
with G-d has a positive effect on His relationship with creation as a
whole, and with each and every citizen of His world.

Chassidic teaching takes this a step further, showing how the deeper
significance of a mitzvah extends beyond its basic classification as
"between man and G-d" or "between man and man" to the other category
as well. A mitzvah whose most immediate application is of a
"ritualistic" nature is also an instruction in how to behave toward a
fellow man, and a mitzvah whose literal meaning places it squarely
within the Torah's "civil code" also addresses the internal world of
the human soul, and its mission and purpose in life.

The Ox, the Pit, Man, and Fire

Many of the Torah's civil laws are enumerated in the section of

Mishpatim (Exodus 21-24), which immediately follows the Torah's
description of the revelation at Mount Sinai. This, say our sages, is
to emphasize that "just as the previous ones are from Sinai, these,
too, are from Sinai"; that in Torah, even the most utilitarian social
law is a "mitzvah" -- a divine commandment, a revelation of divine
will.

The Talmud, which analyzes the biblical verses and deduces the laws
encoded within them, devotes its largest tractate, Nezikin, to the
civil laws of Mishpatim. Because of its size, Nezikin is subdivided
into three parts, each of which has come to be regarded as a tractate
in its own right: Bava Kamma ("First Gate"), Bava Metzia ("Middle
Gate"), and Bava Batra ("Final Gate").

Each of the three "Gates" deals with a different category of civil

law; together, they describe humanity's progress toward a more
peaceful and harmonious existence. The same is true of the spiritual
dimension of these legal tracts: each "Gate" represents a different
stage in our inner development, as the soul matures toward the
ultimate realization of its potential.

A reading of the opening lines of each of the "Gates" will serve to

illustrate the types of cases they each deal with. Bava Kamma, the
"First Gate," begins:

There are four primary classes of damages: the ox, the pit, man, and fire.

The "First Gate" goes on to discuss a person's responsibility for

these four categories of damages:

1) Damages inflicted by one's personal property (e.g., a person's ox

goring his neighbor's ox);
2) Damages caused by hazards placed in the public domain (e.g.,
digging a hole in middle of the street);

3) Damages inflicted directly by the person himself;

4) Failure to prevent damages arising from potentially dangerous

actions (e.g., a person starts a fire on his own property which
spreads to that of his neighbors).

In addition to defining the four categories of damages and the

numerous sub-categories and particular laws they each contain, Bava
Kamma also legislates the reparations and penalties for theft and
robbery. In other words, the "First Gate" of Torah's civil law deals
primarily with criminal, even violent, attacks on a fellow's property
and person, addressing the most crass form of disharmony among men.

Finders, Keepers, and Partners

The laws discussed in Bava Metzia, the "Middle Gate," include: laws
pertaining to the return of lost objects; disputes arising out of
loans, sales, and employment; and the responsibilities of the "Four
Guardians" -- the paid and unpaid bailees, the borrower, and the
renter -- for the objects entrusted to their care.

Like the first Bava, the "Middle Gate" also deals with disputes
between people. But these are, for the most part, more benign
conflicts, arising out of honest disagreement rather than malicious or
blatantly irresponsible behavior. The first law discussed in this
tractate is a case in point:

Two people are holding onto a garment. One says, "I found it," and the
other says, "I found it"...

To be sure, the laws of Bava Metzia hardly reflect the ideal in

interpersonal relations. The court's verdict inevitably satisfies but
one, and at times neither, of the claimants. But unlike the cases
discussed in the "First Gate," there are no overtly anti-civil acts
involved. Rather, in the course of their normal, day-to-day dealings,
two people find themselves in disagreement with each other. In many
cases, each party honestly believes himself to be in the right.

On the other hand, the "Final Gate," Bava Batra, includes an entirely
different genre of civil law: laws which come not to settle disputes,
but to lay the groundwork for a socially just and harmonious existence
between man and his fellow. This tractate discusses the laws outlining
property rights, neighbor relations and responsibilities, partnership,
commerce, inheritance, and charity. A case in point is Bava Batra's
first scenario:

Partners [in a courtyard] who wish to divide should build a wall in

the middle... In everything they follow the local custom. [When they
build] with uncut stones, one gives three handbreadths and the other
gives three handbreadths [of space for the wall]... With bricks, one
gives one-and-one-half handbreadths and the other gives
one-and-one-half handbreadths... Thus... the area and the stones
belong equally to both.

This law is typical of the laws that form the backbone of the "Final
Gate": its function might be to define and divide, but this is a
division desired by both parties and beneficial to them both. Indeed,
the very wall which divides them becomes a joint undertaking, linking
them and attesting to their mutual desire to live as neighbors who
respect each other's rights and privileges.

The Three Gates of History

On the cosmic-historical level, the three gates of Nezikin can be seen

as three phases in the social development of man, as a barometer of
Torah law's progressive influence upon society.

In the "First Gate," we encounter human society in a base and barbaric

state: "law" is an institution whose function is to deal with criminal
and violent behavior among its members. In the "Second Gate," we
progress from criminal to non-malicious conflict. Finally, the "Final
Gate" describes a strife-free society -- one in which the role of the
law is not to deal with dispute, but to establish guidelines for a
greater cooperation and a deeper unity in the community of man.

The three Bavot tell the story of history itself: the story of
mankind's progress toward the perfect and harmonious world of
Moshiach. As humanity learns to disarm and unite, beating the swords
of war machinery into the plowshares of aid to the needy, we near the
day when the "Final Gate" of Torah's civil and civilizing law will
forever abolish conflict and animosity from the human experience.
Between Man and G-d

As discussed above, the social mitzvot of the Torah have their

counterparts in the life of the soul. Thus, the "three gates" of
progress from barbarism to harmonious coexistence on the social level
also describe three corresponding stages in our spiritual development
and our quest for connection with G-d.

In the "First Gate," we contend with the negative forces that actively
undermine our spiritual integrity. These fall under four general
categories, corresponding to the "four primary classes of damages":
our animal lusts and desires ("the ox"); our propensity for anger and
other violent emotions ("fire"); the destructive effect of "passive"
vices such as sloth and inertia ("the pit"); and our misleadingly
sophisticated vices, which are all the more harmful because they
exploit our elevated, distinctly human talents ("man") for spiritually
destructive ends.

The "Middle Gate" describes a stage in our spiritual development at

which these overtly destructive forces have been overcome, and our
internal conflicts are of a more subtle and "civilized" nature. The
spiritual Bava Metzia deals with issues such as "finding lost
objects," and the responsibilities and privileges of the "Four
Guardians."

The Talmud defines a "fool" (shoteh -- a legal term referring to

someone who lacks the intelligence and understanding to be held
responsible for his actions) as "one who loses everything that is
given to him." The Hebrew words for "everything that" -- kol mah --
also translate as "all the what"; "what" (mah) is a Kabbalistic term
for the soul's capacity for receptiveness and self-abnegation. On the
spiritual level, a "fool" is one who loses all the mah that has been
given him -- a person whose self-absorption prevents him from being
receptive to all that is greater and loftier than his present
comprehension and experience.

This is the "between man and G-d" significance of the laws that deal
with the recovery of lost objects. Even after we have cleansed our
souls of the blatantly destructive traits enumerated in the "First
Gate," we must labor to recover our lost mah and resolve the internal
dissonance that occurs when our ego obstructs our spiritual
development.

Bava Metzia also includes the laws of the "Four Guardians": the unpaid
guardian, the paid guardian, the borrower, and the renter. These laws
define the degree of responsibility that each guardian has toward the
object entrusted to his care as it relates to the amount of benefit he
derives from his guardianship. As applied to our internal lives, the
laws of the "Four Guardians" describe four types of spiritual
personalities who vary in the degree of "reward" they expect in return
for their toil to improve G-d's world and the corresponding degree of
"responsibility" they must assume for the hazards of life (see here).

The Partner

Our sages tell us that "in the manner in which man measures himself,
so is it meted out to him." In other words, G-d leaves it to us to
define our vision of life and our relationship with Him, and then
relates to us accordingly. Indeed, there are three general ways in
which a person may perceive the labor of life: as a slave, as an
employee, or as a partner.

One might see himself as the slave of an autocratic master. I didn't

ask to be born, goes this line of thinking, nor was I consulted when
the laws of life were formulated. All this was imposed on me. As the
Talmud puts it, "Against your will you are born, and against your will
you die." My master is all-powerful, so I had best carry out His
commands.

Or one might adopt the more involved attitude of the employee. I have
a job to do, says this approach, and I'll give it my best effort. And
has G-d not promised to reward my toil? A vision of life as a job is
expressed by the Talmudic sage Rabbi Tarfon in the second chapter of
Ethics of the Fathers: "The day is short, the work is much, the
workers are lazy, the reward is great, and the Master is pressing...
It is not incumbent upon you to finish the task, but neither are you
free to absolve yourself from it. If you have learned much Torah, you
will be greatly rewarded, and your Employer is trustworthy to pay you
the reward of your labors."

Finally, one can experience life as a partnership with G-d. True, we

are "slaves" in the sense that we acknowledge G-d's absolute mastery
over us, and we are "employees" in the sense that He has defined our
life's assignment and has promised to reward our labor. But we have
been granted the ability to elevate the toil of life into a
partnership with our Creator. In the words of our sages, "A judge who
judges a case with complete truthfulness... becomes a partner with G-d
in creation"; "One who prays on the eve of Shabbat and recites
Vayechulu ... becomes a partner with G-d in creation."

As G-d's partners, we develop our self and world in accordance with

the divine will not only because we must, nor merely to "do our job,"
but as an intensely personal enterprise. Life becomes our joint
venture with G-d -- a venture conceived and enabled by Him but fueled
by our own initiative and ambition.

The spiritual version of the "Final Gate" describes this venture. As

in any joint enterprise, there is a need for "walls" that delineate
the terms of the partnership; the domain of each partner must be
defined, as well as his rights and responsibilities. These walls are
of several types: some are wholly divine institutions ("uncut
stones"); others are products of man's development of divinely
provided resources ("brick").

But while these walls divide and define, they are not divisive walls.
There are no saboteurs in this relationship (as in the "First Gate"),
nor even benign conflict (as in the more spiritually mature "Second
Gate"). Rather, they are uniting walls, whose joint construction
galvanizes our relationship with G-d and imparts meaning and
fulfillment to our lives.
 National Scroll of Honor
Presented by the president and the Congress of rite United States of America in tribute to the
vision and spiritual world leadership provided by the Lubavitcher Rebbe Rabbi Menachem
Mendel Schneerson
on the occasion of his reaching the Eightieth Year
Whereas, the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, has reached the eightieth
year of his life which is devoted to the service of world Jewry and humanity in general; and
Whereas, his venerated vision, wisdom and leadership have contributed greatly to the
promotion of education and the betterment of mankind ; and
Whereas, the President and both houses of Congress of the United States of America have
accordingly recognized his accomplishments by proclaiming "Education day- U.S.A." and
"National Day of Reflection" on his birthday; and
Whereas, the Lubavitcher movement, through its scores of educational centers in this country
and abroad, dedicates itself to preserve, protect and foster universal values that all free men
hold dear; now, therefore, be it
Resolved, on the occasion of his birthday, March 25, 1983 corresponding to the 11th of Nissan
5743, we the undersigned do present the Lubavitcher Rebbe, Rabbi Menachem Mendel
Schneerson the Natioual Scroll of Honor recognizing his brilliant achievements and wishing
him health, long life and many more years of leadership to crown his celebrated career:
Ronald Reagan
The President of the United States
 were you paying attention...?

1.What are some things to look out for about animals?

2.Name some of the texts that we spoke about in

regards to how we must have animal compassion.

3.What are some basic reasons for civil law, and what
can we do practically to make them more in line with
the Seven Noahide Laws?

4.Any ideas why we are not obligated to be

vegetarians?