Din & Daf: Conceptual Analysis of Halakha Through Case Study with Dr. Elana Stein Hain

Sanhedrin 56-59 discuss the Sheva Mitzvot Bnei Noach (7 Noachide Laws) extensively. What is the meaning of this set of laws? What is the Noachide system’s relationship to the Jewish system of Taryag (613) mitzvot?

Sanhedrin 56-59

Dr. Elana Stein Hain – dinanddaf@hadran.org.il 

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Version 1 of שבע מצוות בני נח

• סנהדרין נו.-נו:

תָּנוּ רַבָּנַן: שֶׁבַע מִצְוֹת נִצְטַוּוּ בְּנֵי נֹחַ – דִּינִין, וּבִרְכַּת הַשֵּׁם, עֲבוֹדָה זָרָה, גִּילּוּי עֲרָיוֹת, וּשְׁפִיכוּת דָּמִים, וְגָזֵל, וְאֵבֶר מִן הַחַי.

The Sages taught in a baraita: The descendants of Noah were commanded to observe seven mitzvot: The mitzva of establishing courts of judgment; and the prohibition against blessing, i.e., cursing, the name of God; and the prohibition of idol worship; and the prohibition against forbidden sexual relations; and the prohibition of bloodshed; and the prohibition of robbery; and the prohibition against eating a limb from a living animal.

סנהדרין נו:

מְנָהָנֵי מִילֵּי? אָמַר רַבִּי יוֹחָנָן: דְּאָמַר קְרָא, ״וַיְצַו ה׳ אֱ-לֹהִים עַל הָאָדָם לֵאמֹר מִכֹּל עֵץ הַגָּן אָכֹל תֹּאכֵל״.

From where are the Noahide mitzvot, derived? Rabbi Yoḥanan says: It is from that which the verse states: “And the Lord God commanded Adam, saying: Of every tree of the garden you may freely eat; but from the tree of the knowledge of good and evil, you shall not eat from it, for on the day that you eat from it, you shall die” (Genesis 2:16–17).

״וַיְצַו״ – אֵלּוּ הַדִּינִין, וְכֵן הוּא אוֹמֵר: ״כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת בָּנָיו וְגוֹ׳״.

The verse is interpreted homiletically as follows: With regard to the term “and…commanded,” these are the courts of judgment; and so it states in another verse: “For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the Lord, to do righteousness and justice” (Genesis 18:19).

״ה׳״ – זוֹ בִּרְכַּת הַשֵּׁם, וְכֵן הוּא אוֹמֵר: ״וְנֹקֵב שֵׁם ה׳ מוֹת יוּמָת״. ״אֱ-לֹהִים״ – זוֹ עֲבוֹדָה זָרָה, וְכֵן הוּא אוֹמֵר: ״לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים״. ״עַל הָאָדָם״ – זוֹ שְׁפִיכוּת דָּמִים, וְכֵן הוּא אוֹמֵר: ״שֹׁפֵךְ דַּם הָאָדָם וְגוֹ׳״.

With regard to the term “the Lord,” this alludes to blessing the name of God; and so it states in another verse: “And one who blasphemes the name of the Lord…shall be put to death” (Leviticus 24:16). “God,” this alludes to idol worship; and so it states: “You shall have no other gods before Me” (Exodus 20:2). “The man,” this alludes to bloodshed; and so it states: “One who sheds the blood of man, by man his blood shall be shed” (Genesis 9:6).

״לֵאמֹר״ – זוֹ גִּילּוּי עֲרָיוֹת, וְכֵן הוּא אוֹמֵר: ״לֵאמֹר הֵן יְשַׁלַּח אִישׁ אֶת אִשְׁתּוֹ וְהָלְכָה מֵאִתּוֹ וְהָיְתָה לְאִישׁ אַחֵר״. ״מִכֹּל עֵץ הַגָּן״ – וְלֹא גָּזֵל. ״אָכֹל תֹּאכֵל״ – וְלֹא אֵבֶר מִן הַחַי.

With regard to the term “saying,” this alludes to forbidden sexual relations; and so it states: “Saying, if a husband sends his wife, and she goes from him and marries/sleeps with another man (…will that land not be greatly polluted? But you have played the harlot with many lovers” (Jeremiah 3:1))). “Of every tree of the garden” one may partake of this kind of item (i.e., one that belongs to you), and not of stolen goods. “You may freely eat” – this, but not the limb of a live animal.

כִּי אֲתָא רַבִּי יִצְחָק, תָּנֵי אִיפְּכָא: ״וַיְצַו״ – זוֹ עֲבוֹדָה זָרָה, ״אֱ-לֹהִים״ – זוֹ דִּינִין.

When Rabbi Yitzḥak came from Eretz Yisrael to Babylonia, he taught two of the expositions in the opposite order: “And…commanded,” this alludes to idol worship. “God,” this alludes to courts of judgment.

Version 2 of שבע מצוות בני נח

• סנהדרין נו:

דְּתַנָּא דְבֵי מְנַשֶּׁה: שֶׁבַע מִצְוֹת נִצְטַוּוּ בְּנֵי נֹחַ – עֲבוֹדָה זָרָה, וְגִילּוּי עֲרָיוֹת, וּשְׁפִיכוּת דָּמִים, גָּזֵל, וְאֵבֶר מִן הַחַי, סֵירוּס, וְכִלְאַיִם.

As the school of Menashe taught: The descendants of Noah were commanded to observe seven mitzvot: The prohibitions of idol worship, and forbidden sexual relations, and blood-shed, and robbery, and eating a limb from a living animal, and castration, and mixtures of diverse kinds.

• סנהדרין נו:-נז.

לְעוֹלָם לָא דָּרֵישׁ ״וַיְצַו״. הָנֵי, כֹּל חֲדָא וַחֲדָא בְּאַפֵּי נַפְשַׁהּ כְּתִיבָא: עֲבוֹדָה זָרָה וְגִילּוּי עֲרָיוֹת –

Tanna de-bei Menashe does not interpret the verse “and the Lord God commanded” homiletically, but with regard to these mitzvot in his list, each and every one of them is written separately in the Torah. The prohibitions of idol worship and forbidden sexual relations are stated,

דִּכְתִיב: ״וַתִּשָּׁחֵת הָאָרֶץ לִפְנֵי הָאֱ-לֹהִים״. וְתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: בְּכׇל מָקוֹם שֶׁנֶּאֱמַר הַשְׁחָתָה, אֵינוֹ אֶלָּא דְּבַר עֶרְוָה וַעֲבוֹדָה זָרָה. דָּבָר עֶרְוָה – שֶׁנֶּאֱמַר: ״כִּי הִשְׁחִית כׇּל בָּשָׂר אֶת דַּרְכּוֹ״. עֲבוֹדָה זָרָה – דִּכְתִיב: ״פֶּן תַּשְׁחִתוּן וַעֲשִׂיתֶם וְגוֹ׳״….

as it is written: “And the earth was corrupt before God” (Genesis 6:11), presumably referring to a transgression, and the school of Rabbi Yishmael taught: Anywhere that the term corruption is stated, it is referring to nothing other than a matter of licentiousness and idol worship. The Gemara cites proofs for this claim: Corruption refers to a matter of licentiousness, as it is stated: “For all flesh had corrupted their way upon the earth” (Genesis 6:12); the word “way” alludes to sexual intercourse. And corruption also refers to idol worship, as it is written: “Lest you deal corruptly, and make you a graven image” (Deuteronomy 4:16)…

שְׁפִיכוּת דָּמִים, דִּכְתִיב: ״שֹׁפֵךְ דַּם הָאָדָם וְגוֹ׳״…

According to the school of Menashe, the prohibition of bloodshed for the descendants of Noah is stated separately in the Torah, as it is written: “One who sheds the blood of man, by man his blood shall be shed” (Genesis 9:6)….

גָּזֵל, דִּכְתִיב: ״כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת כֹּל״. וְאָמַר רַבִּי לֵוִי: כְּיֶרֶק עֵשֶׂב, וְלֹא כְּיֶרֶק גִּנָּה…

The prohibition of robbery is stated, according to the school of Menashe, as it is written: “Every moving thing that is alive shall be for food for you; like the green herbs I have given you all” (Genesis 9:3). And Rabbi Levi says: Like the green herbs that sprout all over by themselves and are ownerless, and not like the vegetation of a garden, which belongs to the garden’s owner alone. This indicates that robbery is prohibited…

אֵבֶר מִן הַחַי, דִּכְתִיב: ״אַךְ בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ״…

The prohibition against eating a limb from a living animal is stated in the Torah, as it is written: “Only flesh with its life, which is its blood, you shall not eat” (Genesis 9:4), i.e., it is prohibited to eat flesh while the animal that it comes from is still alive….

סֵירוּס, דִּכְתִיב: ״שִׁרְצוּ בָאָרֶץ וּרְבוּ בָהּ״…

The prohibition of castration that applies to the descendants of Noah is stated, as it is written: “And you be fruitful and multiply, swarm in the earth and multiply in it” (Genesis 9:7), indicating that nothing may be done to prevent reproduction…

כִּלְאַיִם, דִּכְתִיב: ״מֵהָעוֹף לְמִינֵהוּ״…

The prohibition of mixing diverse kinds that applies to the descendants of Noah is stated, as it is written: “Of the fowl after their kind and of the cattle after their kind, of every creeping thing of the ground after its kind” (Genesis 6:20), indicating that each species must be kept separate, and that crossbreeding is prohibited…

• רבנית ד”ר עדינה שטרנברג, שבע מצוות בני נח – מניין? חשוון תשפ”ג

https://www.matan.org.il/branches/%D7%9E%D7%AA%D7%9F-%D7%99%D7%A8%D7%95%D7%A9%D7%9C%D7%99%D7%9D/

ר’ יוחנן דורש את פסוקי הציווי לאדם הראשון, כך שיכללו את כל “מצוות בני נח”…מה מאפיין את הדרשות הללו? הנחת היסוד שלהן היא שצריך לחפש מקור למצוות בני נח בציוווי הא-להי בפסוקים! אפשר להתלבט  על המונח “בני נח” – האם מצוות בני נח הן מצוות שניתנו לנח ולבניו או שהן ניתנו כבר לאדם הראשון, והאנושות פשוט הצטמצמה לנח ולבניו, אבל הנחת היסוד היא שאם יש מצווה, יש ציווי. 

בהמשך הגמרא נראה רמז למקור אחר למצוות אלו. הגמרא מביאה מקור לחלק מהאיסורים מסיפור המבול “כי השחית כל בשר את דרכו על הארץ” (בראשית ו’ יב). ר’ ישמעאל מלמד אותנו שהשחתה בתורה באה בהקשר של גילוי עריות או של עבודה זרה. אם במבול נהרגו על עבירות מיניות (כפי שמתואר גם בפרק הקודם שקובע שבני האלהים לקחו לעצמם מבנות האדם על פי רצונם), ובוודאי גם גזל (“ותמלא הארץ חמס”), משמע שדברים אלו אסורים. ממילא מתברר שיש אפשרות אחרת להסיק את מצוות בני נח – מסיפורי בראשית…

השאלה לאלו מקורות פונים כדי ללמוד היא שאלה משמעותית להבנת המהות של שבע מצוות בני נח, ושל העולם המוסרי בכלל, ולכן היא נתונה במחלוקת החל מימי הגמרא ודרך חכמי כל הדורות. המחלוקת משקפת שאלה רחבה יותר – האם אפשר להגיע להבנה ומחויבות מוסרית רק דרך ציווי א-להי מפורש, או שיש דברים שאפשר לומר עליהם שאפשר להסיק מהשכל, “הייתם צריכים לדעת את זה”? 

לאורך הדורות היו חכמים שענו כך וחכמים שענו אחרת. לצד זאת, ניתן למצוא חכמים רבים שקובעים שהמוסר האנושי מחייב התנהגויות מסוימות, אבל הוא מקבל ערך עליון יותר, כאשר עושים אותו מתוך מחויבות עמוקה לה’ – המצווה.

Rabbi Yohanan interprets the commandments given to the first human being in a way that includes all the “Noachide commandments.” What characterizes these interpretations? Their foundational assumption is that the divine commandments for the descendants of Noah must have a scriptural source! One can debate the term “descendants of Noah”—were these commandments given specifically to Noah and his children, or were they originally given to the first human, with humanity later narrowing down to Noah and his offspring? However, the basic premise remains: if there is a commandment, there must be a divine command.

Later in the Talmud, we find a hint at an alternative source for these commandments. The Talmud derives some prohibitions from the story of the Flood: “for all flesh had corrupted its way on the earth” (Genesis 6:12). Rabbi Yishmael teaches that in the Torah, the term “corruption” is associated with sexual immorality or idolatry. If people in the time of the Flood were punished for sexual transgressions (as also described in the previous chapter, where the “sons of God” took human women as they pleased), and certainly also for robbery (“the earth was filled with violence”), then these actions must be forbidden. This suggests an alternative way to derive the Noachide commandments—from the narratives in Genesis.

The question of which sources to use when deriving these commandments is crucial to understanding the essence of the Seven Noachide Laws and the moral framework of the world in general. This has been a subject of debate since the time of the Talmud and throughout the generations of scholars. The debate reflects a broader question: is moral understanding and obligation possible only through an explicit divine command, or are there things that human reason alone should be able to determine—”you should have known this”?

Throughout history, scholars have taken different positions on this matter. At the same time, many sages have affirmed that human morality mandates certain behaviors, but that these actions attain a higher value when they are performed out of a deep commitment to God—the one who commands.

• Dr. Devora Steinmetz, excerpt from Punishment and Freedom: The Rabbinic Construction of Criminal Law (chapter two)

What the Bavli seems to be saying is this: for Tanna devei Menashe, prohibited acts are those acts that run counter to the way the world was created. Such acts uncreate the world—they are destructive acts that bring destruction to the world, that undo the work of creation. It is noteworthy that the very next verse after the two verses cited by the Bavli as the source of the prohibition against sexual misconduct also includes the word ‘destroy’: “God said to Noah: The end of all flesh has come before me . . . and, behold, I shall destroy them with the earth.” (Gen 6:13) God’s words to Noah appear after the biblical narrator has already described the destruction of the world, in the verses that the Bavli brings as the source for Tanna devei Menashe’s prohibition of sexual misconduct: “The earth was destroyed before God . . . . And God saw the earth and, behold, it was destroyed, for all flesh had destroyed its way on the earth.” (Gen 6:11-12) The implication of the repeated use of the word ‘destroy’ in this passage is that God, in bringing the flood, is simply reifying the destruction that the world has already suffered through the destructive behavior of its inhabitants. By citing this passage as the source for the prohibition against sexual misconduct in Tanna devei Menashe’s list, the Bavli is suggesting that the problem with sexual misconduct is that, like castration and cross-breeding, it runs counter to the way the world is created and to the way the world is sustained. It is world-destroying behavior and, because of this, it is prohibited…

The Bavli’s sources for Tanna devei Menashe’s list of laws suggests that what brings the destruction of creation is the destructive acts of human beings, and thus what is required of human beings is to restrain themselves from those acts that are world-destroying. The prohibitions of this version of noachide law, then, are not based in command; rather, these acts are forbidden in that they are destructive of the world as God the creator meant it to be. Narrative, for Tanna devei Menashe, can generate law, because narrative tells us how the world is created, how it is designed to be sustained, and what kinds of acts cause the destruction of the world. It is the information that we glean from the narrative of destruction and recreation that tells us how the world works and, thus, how we must align our behavior with the created world such that we do not bring destruction.

• דרשות הר”ן סנהדרין נו:

ועוד שזאת הדרשה דחוקים שחקקתי לך כבר היא רגילה בתלמוד (קידושין לט.) לומר חוקים שחקקתי לבני נח שצויתי אותם שלא להרכיב כלאים בבהמה ואילנות תשמורו, ומשמע דהילכתא היא, אלא שאין זה ראיה, דבעלמא לא נקטי הך דרשה לענין בני נח, אלא לגבי חוקים שחקק הקב”ה בבריאת עולמו, שאמר למינהו בבהמות ואילנות, שלא ישנו סדרי בראשית בהרכבה ובכלאים.

Additionally, the interpretation that “these are statutes I have decreed for you” is well-established in the Talmud (Kiddushin 39a), where it is used to refer to the statutes decreed for the descendants of Noah—specifically, the commandment not to crossbreed animals or graft different species of trees. This suggests that it is a halachic principle. However, this is not a definitive proof, since in general, this interpretation is not applied specifically to the descendants of Noah, but rather to the fundamental laws that the Holy blessed One established in the creation of the world—such as the statement “according to their kinds” regarding animals and trees—indicating that they should not alter the natural order through crossbreeding or grafting.

• R. Yonah Hain, The Torah, the Nations of the World, and the Noahide Commandments: Dual Midrashic Legacies, p13

Commentators and scholars have debated if the Noahide commandments represent a Jewish natural law,  a separate Gentile covenant, or are a subsidiary of the Jewish covenant.

Common Sense/Natural Law

• מכילתא דעריות (בתוך ספרא אחרי מות ח:יג) – ר’ ישמעאל

את משפטי תעשו אלה הדברים הכתובים בתורה שאלו לא נכתבו בדין היה לכתבן כגון הגזלות והעריות

וע”א וקללת השם ושפיכת דמים שאלו לא נכתבו בדין היה לכתבן ואלו שיצר הרע משיב עליהם ואומות  העולם ע”א משיבין עליהם כגון אכילת חזיר ולבישת כלאים וחליצה יבמה וטהרת המצורע שעיר המשתלח שיצר הרע משיב עליהן ואומות העולם ע”א משיבין עליהן. תלמוד לומר אני ה’ חקקתי אין את רשאי להשיב עליהם.

My rules shall you observe (Lev. 18:4) – this refers to matters that are written in the Torah but if

they had not been written, it would have been logical to write them…And faithfully follow my

statutes – these are matters that are written in the Torah against which the yetzer ha-ra argues and the nations of the world argue…In this regard, Scripture says, I am the Lord (Lev. 18:4) – I

have made these statutes and you have no right to argue against them.

• ר’ בחיי אבן פקודה, חובות הלבבות שער עבודת האלוקים פרק ו

הראשון, טובת הבורא הכוללת כל האדם והוא המציאם אחר שלא היה דבר נמצא, והחיותם והטובה להם בכל אשר הקדמנו זכרו בשער השני מן הספר הזה. ועל כן הם חייבים לבורא יתברך עבודה כוללת, והם כל התורות השכליות אשר נהג בהם אדם וחנוך ונח ובניו ואיוב וחבריו עד ימות משה רבנו עליו השלום. ומי שדבק בהם כולם לעבודת האלוהים ייטיב לו האלוהים בטובה מיוחדת משאר בני אדם, ויתן לו עבודה יתירה בעולם הזה והגמול הגדול בעולם הבא. כמו אברהם שאמר לו האלוהים (בראשית טו) אל תירא אברם אנכי מגן לך, שכרך הרבה מאוד…

והעניין השני, טובות הבורא על עם מן העמים, ואומה מן האומות כמו שהטיב לבני ישראל בהוציאם מארץ מצרים, והביאם אל ארץ כנען. וחייבם בזה עבודה יתירה על העבודה הראשונה, והיא התורות השמעיות, אחר שהזהיר והעיר על התורה השכליות.

The first type of goodness is the Creator’s universal goodness, which encompasses all of humanity. The Creator brought everything into existence when nothing existed before, sustains life, and grants goodness in all the ways previously mentioned in the second chapter of this book. Therefore, all people are obligated to serve the Blessed Creator in a general way—this includes all the rational commandments that were observed by early figures such as the first human, Enoch, Noah and his descendants, Job and companions, up until the time of Moses, peace be upon him.

Anyone who fully dedicates themselves to serving the Divine in this way will receive a special goodness beyond that given to others. They will be granted additional forms of divine service in this world and great reward in the world to come. This is exemplified by Abraham, to whom God said (Genesis 15): “Do not fear, Abram, I am your shield; your reward is very great…”

The second type of goodness is when the Creator bestows goodness upon a specific people or nation—such as the kindness shown to the people of Israel when they were brought out of Egypt and led into the land of Canaan. This resulted in an additional level of obligation beyond the first: the revealed commandments, which were given after the rational commandments had already been emphasized and clarified.

(Part of the Sinaitic) Covenant

• רמב”ם הלכות מלכים ח:יא

כָּל הַמְקַבֵּל שֶׁבַע מִצְוֹת וְנִזְהָר לַעֲשׂוֹתָן הֲרֵי זֶה מֵחֲסִידֵי אֻמּוֹת הָעוֹלָם. וְיֵשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא. וְהוּא שֶׁיְּקַבֵּל אוֹתָן וְיַעֲשֶׂה אוֹתָן מִפְּנֵי שֶׁצִּוָּה בָּהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא בַּתּוֹרָה וְהוֹדִיעָנוּ עַל יְדֵי משֶׁה רַבֵּנוּ שֶׁבְּנֵי נֹחַ מִקֹּדֶם נִצְטַוּוּ בָּהֶן. אֲבָל אִם עֲשָׂאָן מִפְּנֵי הֶכְרֵעַ הַדַּעַת אֵין זֶה גֵּר תּוֹשָׁב וְאֵינוֹ מֵחֲסִידֵי אֻמּוֹת הָעוֹלָם וְלֹא מֵחַכְמֵיהֶם:

Anyone who accepts upon himself the fulfillment of these seven mitzvot and is precise in their observance is considered one of ‘the pious among the gentiles’ and will merit a share in the world to come.

This applies only when one accepts them and fulfills them because the Holy blessed One commanded them in the Torah and informed us through Moses, our teacher, that Noah’s descendants had been commanded to fulfill them previously. However, if one fulfills them out of intellectual conviction, one is not a resident alien, nor of ‘the pious among the gentiles,’ nor of their wise ones.

• מכילתא דרבי ישמעאל, בחודש, ג [מהדורת הורוביץ—רבין, עמ’ 211]

(שמות כד,ז) “וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם”. אֲבָל לֹא שָׁמַעְנוּ מֵהֵיכָן קָרָא בְּאָזְנֵיהֶם! רַבִּי יוֹסֵה בְּרַבִּי יְהוּדָה אוֹמֵר: מִתְּחִלַּת בְּרֵאשִׁית וְעַד כָּן.

(Ibid. 7) “And he took the book of the covenant and he read (it) in the ears of the people.”: But we do not know from where (he read it). R. Yishmael b. R. Yossi says: From the beginning of the creation until here.

רַבִּי אוֹמֵר: מִצְווֹת שֶׁנִּצְטַוָּה אָדָם הָרִאשׁוֹן, וּמִצְווֹת שֶׁנִּצְטַוּוּ בְנֵי נֹחַ, וּמִצְווֹת שֶׁנִּצְטַוּוּ בְמִצְרַיִם וּבְמָרָה, וּשְׁאָר כָּל הַמִּצְווֹת כֻּלָּן.

Rebbi says: The mitzvoth that were commanded to Adam, the mitzvoth that were commanded to the sons of Noach, and the mitzvoth that were commanded in Marah and all of the other mitzvoth.

(Independent) Covenant

• Rabbi Elijah Benamozegh (1822–1900), an Italian rabbi and kabbalist

Cited in Aimé Pallière, The Unknown Sanctuary, trans. Louise W. Wise (New York: Bloch, 1928), 134.

“We Jews have in our keeping the religion destined for the entire

human race, the only religion to which the Gentiles shall be subject and by which they are to be saved, truly by the Grace of God, as were our Patriarchs before the Law. . . . The religion of humanity is no other than Noachism, not that it was instituted by Noah, but because it dates from the covenant made by God with humanity in the person of this just man. Here is the religion preserved by Israel to be transmitted to the Gentiles.”

• בראשית רבה צח:ט

אָמַר רַבִּי חָנִין אֵין יִשְׂרָאֵל צְרִיכִין לְתַלְמוּדוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (ישעיה יא, י): אֵלָיו גּוֹיִם יִדְרשׁוּ, לֹא יִשְׂרָאֵל, אִם כֵּן לָמָּה מֶלֶךְ הַמָּשִׁיחַ בָּא וּמַה הוּא בָּא לַעֲשׂוֹת, לְכַנֵּס גָּלֻיּוֹתֵיהֶן שֶׁל יִשְׂרָאֵל, וְלִתֵּן לָהֶם שְׁלשִׁים מִצְווֹת..

Rabbi Ḥanin said: Israel does not need the teaching of the messianic king in the future, as it is stated: “Nations will seek him” (Isaiah 11:10) – not Israel. If so, why does the messianic king come, and what does he come to do? To gather the exiles of Israel and to give them thirty mitzvot. That is what is written: “I said to them: If it is proper in your eye, [give Me My fee…So they weighed out My fee: thirty silver coins]” (Zechariah 11:12) 

(Concern About) Competition

• פסיקתא דרב כהנא, ויהי בחודש השלישי, א [מהדורת מנדלבוים, עמ’ 202—203]

“בַּחֹדֶשׁ הַשְּׁלִישִׁי לְצֵאת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם וגו’“

ר’ יודן בר סימון פתח (משלי לא, כט): “רַבּוֹת בָּנוֹת עָשׂוּ חָיִל” .

אדם הראשון נצטווה על שש מצות, ואלו הן, ע”ז, ועל ברכת השם ועל הדינים, ועל שפיכות דמים, ועל ג”ע, ועל הגזל, וכולם בפסוק אחד, דכתיב (בראשית ב, טז): “ וַיְצַו יְהוָה אֱלֹהִים עַל הָאָדָם לֵאמֹר מִכֹּל עֵץ הַגָּן אָכֹל תֹּאכֵל” …

נח נצטווה על אבר מן החי, שנאמר אך בשר בנפשו דמו וגו’ (שם ט:ד),

אברהם על המילה, שנאמר ואתה את בריתי תשמר (שם יז:ט),

יצחק נתחנך לשמונה ימים, שנאמר וימל אברהם את יצחק בנו בן שמונת ימים (שם כא:ד),

ויעקב על גיד הנשה, שנא’ על כן לא יאכלו בני ישראל את גיד הנשה (שם לב:לג),

יהודה על היבמה, שנ’ ויאמר יהודה לאונן בא אל אשת אחיך ויבם אותה (שם לח:ח).

אבל את בסיני נצטווה תרי”ג מצוות

“In the third month after the people of Israel went out from the land of Egypt…”

Rabbi Yudan bar Simon began with the verse (Proverbs 31:29): “Many have done valiantly…”

The first human was commanded regarding six mitzvot: prohibitions against idolatry, blasphemy, establishing a system of justice, murder, forbidden relationships, and theft. All of these are derived from a single verse, as it is written (Genesis 2:16): “And the Eternal God commanded the human, saying: ‘From every tree of the garden you may surely eat…’”

Noah was commanded regarding the prohibition of eating a limb from a living animal, as it is written (Genesis 9:4): “However, flesh with its life, its blood, you shall not eat.”

Abraham was commanded regarding circumcision, as it is written (Genesis 17:9): “And you shall keep My covenant.”

Isaac was initiated into circumcision on the eighth day, as it is written (Genesis 21:4): “And Abraham circumcised Isaac, his child, when he was eight days old.”

Jacob was commanded regarding the prohibition of eating the sciatic nerve, as it is written (Genesis 32:33): “Therefore, the children of Israel do not eat the sciatic nerve.”

Judah was commanded regarding levirate marriage, as it is written (Genesis 38:8): “And Judah said to Onan: ‘Come to your brother’s wife and perform levirate marriage with her.’”

However, at Sinai, you were commandes 613 mitzvot.

• ירושלמי עבודה זרה ב:א, דף מ’ עמוד ג’

רִבִּי חִייָה בַּר לוּלְייָנִי בְשֵׁם רִבִּי הוֹשַׁעְיָה. כָּל־הַמִּצְוֹת עֲתִידִין בְּנֵי נֹחַ לְקַבֵּל עֲלֵיהֶם. וּמַה טַעַם. כִּי־אָ֛ז אֶהְפּוֹךְ אֶל־עַמִּ֖ים שָׂפָ֣ה בְרוּרָ֑ה. וּבַסּוֹף הֵן עֲתִידִין לַחֲזוֹר בָּהֶן. וּמַה טַעַם. נְ֭נַתְּקָה אֶת־מֽוֹסְרוֹתֵ֑ימוֹ וְנַשְׁלִ֖יכָה מִמֶּ֣נּוּ עֲבוֹתֵימוֹ׃ זוֹ מִצָוַת תְּפִילִּין. זוֹ מִצְוַת צִיצִית.

Rebbi Hoshaia said, why do we not explain it according to everybody, as Rav Huna said in the name of Rav: They weighed for me my (sheqels) [wages], thirty pieces of silver. These are the thirty commandments which the descendants of Noah will take upon themselves in the future. But the rabbis say, there are the 30 just persons which the world never will be lacking, as Rebbi Naḥman said in the name of Rebbi Mana, the world cannot be with less than 30 just men like our father Abraham. What is the reason? Abraham will certainly be, the numerical value of יהיה is 30. Sometimes the majority are in Babylonia and the minority in the Land of Israel; sometimes the majority are in the Land of Israel and the minority in Babylonia. It is a good sign for the world if most of them are in the Land. Rebbi Ḥiyya bar Julianus in the name of Rebbi Hoshaia: In the future the descendants of Noah will take all commandments upon themselves. What is the reason? Then I shall transform Gentiles’ purified lips. But at the end they will renege on it. What is the reason? Let us break their chains, and throw from us their ropes! That is the commandment of phylacteries; that is the commandment of ṣiṣit.

• ספרי דברים שמג

דבר אחר ויאמר ה’ מסיני בא, כשנגלה הקדוש ברוך הוא ליתן תורה לישראל לא על ישראל בלבד הוא נגלה אלא על כל האומות, תחילה הלך אצל בני עשו אמר להם מקבלים אתם את התורה אמרו לו מה כתוב בה אמר להם (שמות כ יג) לא תרצח אמרו כל עצמם של אותם האנשים ואביהם רוצח הוא שנאמר (בראשית כז כב) והידים ידי עשו (שם כז מ) ועל חרבך תחיה הלך אצל בני עמון ומואב אמר להם מקבלים אתם את התורה אמרו לו מה כתוב בה אמר להם (שמות שם) לא תנאף אמרו לו כל עצמה של ערוה להם היא שנאמר (בראשית יט לו) ותהרין שתי בנות לוט מאביהן הלך אצל בני ישמעאל אמר להם מקבלים אתם את התורה אמרו לו מה כתוב בה אמר להם (שמות שם) לא תגנוב אמרו לו כל עצמם אביהם ליסטים היה שנאמר (בראשית טז יב) והוא יהיה פרא אדם וכן לכל אומה ואומה שאל להם אם מקבלים את התורה שנאמר (תהלים קלח ד) יודוך ה’ כל מלכי ארץ כי שמעו אמרי פיך יכול שמעו וקבלו תלמוד לומר (מיכה ה יד) ועשיתי באף ובחימה נקם את הגוים אשר לא שמעו לא דיים שלא שמעו אלא אפילו שבע מצות שקבלו עליהם בני נח לא יכלו לעמוד בהם עד שפרקום כיון שראה הקדוש ברוך הוא כך נתנם לישראל, משל לאחד ששילח את חמורו וכלבו לגרן והטעינו לחמור לתך ולכלב שלש סאים היה החמור מהלך והכלב מלחית פרק ממנו סאה ונתנו על החמור וכן שיני וכן שלישי כך ישראל קבלו את התורה בפירושיה ובדקדוקיה אף אותם שבע מצות שלא יכלו בני נח לעמוד בהם ופרקום באו ישראל וקבלום לכך נאמר ויאמר ה’ מסיני בא וזרח משעיר למו.

Variantly: “And He said: The L-rd came from Sinai”: When the L-rd appeared to give Torah to Israel, it is not to Israel alone that He appeared, but to all of the nations. First He went to the children of Esav, and He asked them: Will you accept the Torah? They asked: What is written in it? He answered: “You shall not kill” (Shemoth 20:13). They answered: The entire essence of our father is murder, as it is written (Bereshith 27:22) “And the hands are the hands of Esav.” And it is with this that his father assured him (Ibid. 27:40) “And by your sword shall you live.” He then went to the children of Ammon and Moav and asked them: Will you accept the Torah? They asked: What is written in it? He answered “You shall not commit adultery.” They answered: L-rd of the Universe, ervah (illicit relations) is our entire essence, as it is written (Ibid. 19:36) “And the two daughters of Lot conceived by their father.” He then went and found the children of Yishmael and asked them: Will you accept the Torah? They asked: What is written in it? He answered: “You shall not steal” (Shemoth, Ibid.) They answered: L-rd of the Universe, our father’s entire essence is stealing, viz. (Bereshith 16:12) “And he (Yishmael) shall be a wild man, his hand against all.” There was none among all of the nations to whom He did not go and speak and knock at their door, asking if they would accept the Torah, viz. (Psalms 138:4) “All the kings of the earth will acknowledge You, O L-rd, for they heard the words of Your mouth.” I might think they heard and accepted; it is, therefore, written (Ezekiel 33:31) “And they did not do them (the mitzvoth).” And (Michah 5:14) “And with anger and wrath will I take revenge of the nations because they did not accept (the mitzvoth).” And even the seven mitzvoth that the sons of Noach took upon themselves they could not abide by, until they divested themselves of them and ceded them to Israel. An analogy: One sent his ass and his dog to the threshing floor, loading his ass with a lethech (a dry measure) and his dog with three sa’ah. The ass went and the dog buckled, whereupon he took a sa’ah from it and put it on the ass; and so with the second (sa’ah) and so with the third. Here, too, Israel accepted the Torah with all of its explanations and inferences; but the children of Noach could not even abide by the seven mitzvoth that they did take upon themselves, until they divested themselves of them and ceded them to Israel, wherefore it is written “And he said: The L-rd came from Sinai, etc.”

“Therefore I judge not to trouble those who are turning to God from among the gentiles, but write to them to refrain from the pollution of idols and from sexual immorality and from the strangled [animal] and from blood (Acts 15:19-20)

• סנהדרין נח:

וְאָמַר רֵישׁ לָקִישׁ: נׇכְרִי שֶׁשָּׁבַת חַיָּיב מִיתָה, שֶׁנֶּאֱמַר: ״וְיוֹם וָלַיְלָה לֹא יִשְׁבֹּתוּ״. וְאָמַר מָר: אַזְהָרָה שֶׁלָּהֶן זוֹ הִיא מִיתָתָן. אָמַר רָבִינָא: אֲפִילּוּ שֵׁנִי בַּשַּׁבָּת.

And Reish Lakish says: A gentile who observed Shabbat is liable to receive the death penalty, as it is stated: “And day and night shall not cease” (Genesis 8:23), which literally means: And day and night they shall not rest. This is interpreted homiletically to mean that the descendants of Noah may not take a day of rest. And the Master said (57a) that their prohibition is their death penalty, i.e., the punishment for any prohibition with regard to descendants of Noah is execution. Ravina says: If a descendant of Noah observes a day of rest on any day of the week, even one not set aside for religious worship, e.g., on a Monday, they are liable.

• סנהדרין נט.

וְאָמַר רַבִּי יוֹחָנָן: גּוֹי שֶׁעוֹסֵק בַּתּוֹרָה חַיָּיב מִיתָה, שֶׁנֶּאֱמַר: ״תּוֹרָה צִוָּה לָנוּ מֹשֶׁה מוֹרָשָׁה״, לָנוּ מוֹרָשָׁה וְלֹא לָהֶם.

And Rabbi Yoḥanan says: A gentile who engages in Torah study is liable to receive the death penalty; as it is stated: “Moses commanded us a law [torah], an inheritance of the congregation of Jacob” (Deuteronomy 33:4), indicating that it is an inheritance for us, and not for them.

…

מֵיתִיבִי, הָיָה רַבִּי מֵאִיר אוֹמֵר: מִנַּיִין שֶׁאֲפִילּוּ גּוֹי וְעוֹסֵק בַּתּוֹרָה שֶׁהוּא כְּכֹהֵן גָּדוֹל? שֶׁנֶּאֱמַר: ״אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם״. ״כֹּהֲנִים לְוִיִּים וְיִשְׂרְאֵלִים״ לֹא נֶאֱמַר, אֶלָּא ״הָאָדָם״. הָא לָמַדְתָּ שֶׁאֲפִילּוּ גּוֹי וְעוֹסֵק בַּתּוֹרָה הֲרֵי הוּא כְּכֹהֵן גָּדוֹל.

The Gemara raises an objection to Rabbi Yoḥanan’s statement from a baraita: Rabbi Meir would say: From where is it derived that even a gentile who engages in Torah study is considered like a High Priest? It is derived from that which is stated: “You shall therefore keep My statutes and My ordinances, which if a man does he shall live by them” (Leviticus 18:5). The phrase: Which if priests, Levites, and Israelites do they shall live by them, is not stated, but rather: “A man,” which indicates mankind in general. You have therefore learned that even a gentile who engages in Torah study is considered like a High Priest.

הָתָם, בְּשֶׁבַע מִצְוֹת דִּידְהוּ.

The Gemara answers: There, in the baraita, the reference is to a gentile who engages in the study of their seven mitzvot. It is a mitzva for a gentile to study the halakhot that pertain to the seven Noahide mitzvot, and when he does so he is highly regarded.

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