'''Ha-Garim''' or '''Ha-Gerim''' or ''' Ha-Geirim''' meaning '''The Gers''' or '''The Pilgrims''' or '''The Migrants''' is the [[Miqra]]'s word for [[Muslamai]]. This is the epithet given to Keturah which was changed in an attempt to distinguish the two by the Karaites around 1000 years ago when they inserted the Nikudot into the Masoretic text.
Hagarim '''Chochmei Umos HaOlam''' ('''חוכמי אומות העולם''' generally translated as "[[Mages]]" or "Wise of the Nations") is the Maimonidian term taken from the Laws of Kings 8:11 for "Noahites" or "Noachites" also known as "Noahides". According to [[Halakhic Judaism]], as expressed in the [[Talmud]], the Noahide Laws apply to all humanity through mankind's ''spiritual'' descent from one paternal ancestor who are not baptised in Hebrew tradition is called [[Noah]] (the head of the only do offerings as Augustus Caesar did for examplefamily to survive during [[Deluge (mythology)|The Flood]]). Hence in the Oral Torah, בני נח ''[[B'nei Noah]]'' ([[Hebrew language|Hebrew]], "Descendants of Noah", "Children of Noah") refers to all the good people of mankind.
Maimonides calls them Chokhmei Umoth HaOlam are [[Hagarim]] who have ''not'חוכמי אומות העולם''' meaning wise ones of taken the nations[[Oath Brith]] [[Tevilah]] even if they send offerings as Augustus Caesar did for example.
''Chochmei Umos HaOlam'' is the hebrew term used by Maimonides in the Laws of Kings 8:11. It is generally translated as "Mages" or "Wise of the Nations". It indicates a The terms indicate non-Jew Jews who has have taken upon himself themselves the observance of [[Noahide Law]], but observes it for their own rational reasons. Maimonides seems to imply that ''Chochmei Umos HaOlam'' do not have a portion in the world to come, although he doesn't actual say that. The implication therefore is that they will be judged according to their merits. This is contrasted with the ''[[Chasidei Umos HaOlam]]'' who observes the [[seven laws]] because they were revealed through [[Moshe Rabbenu]] as explained by Jewish tradition..
The Arabic scriptures refer to them as משלם. Compare this with [[Tzadikei Umos HaOlam]] and [[Chasidei Umos HaOlam]].In Judaism these are who observe the "Noahites" or "Noachites" also knoen as "Noahides". According to [[Halakhic Judaismseven laws]], as expressed in the because they were revealed through [[TalmudMoshe Rabbenu]], the Noahide Laws apply to all humanity through mankind's descent from one paternal ancestor who in Hebrew as explained by Jewish tradition is called [[Noah]] (the head of the only family to survive during [[Deluge (mythology)|The Flood]]). In Judaism, בני נח ''[[B'nei Noah]]'' ([[Hebrew language|Hebrew]], "Descendants of Noah", "Children of Noah") refers to all of mankind.
In Jewish tradition, the terms ''Ben Noach'' - Son of Noah or ''Bat Noach'' - Daughter of Noah is used to refer to a generic human being. There are seven [[noahide laws]] that are applicable for all humanity, regardless of culture or ethnicity. Technically the term ''Ben Noach'' or ''Bat Noach'' does not necessarily mean that an individually keeps the [[noahide laws]], however in most modern usage this is implied. Orthography: People familiar with the Hebrew letter 'ח' - Khet usually spell the word NOACHIDE, otherwise it is spelled often NOAHIDE for the convenience of English speakers.
==Classical Definition==
[[Judaism]] holds that [[gentile]]s (''goyim'' "non-Jews [literally 'Nations']") are not obligated to adhere to all the laws of the Torah (indeed, they are forbidden to fulfill some laws, such as the keeping of the [[Shabbat|Sabbath]] in the exact same manner as Israel {{fact}}). Rabbinic Judaism and its modern-day descendants discourage [[Proselyte|proselytization]]. The Noahide Laws are regarded as the way through which non-Jews can have a direct and meaningful relationship with God or at least comply with the minimal requisites of civilization and of divine law.
A non-Jew who keeps the Noahide Law in all its details is said to attain the same spiritual and moral level as Israel's own [[Kohen Gadol]] (high priest) (Talmud, Bava Kamma 38a). [[Maimonides]] states in his work [[Mishneh Torah]] (''The laws of kings and their rulership 8:11'') that a [[Ger Toshav]] who is precise in the observance of these Seven Noahide commandments is considered to be a ''Righteous Gentile'' and has earned a place in the world to come. This follows a similar statement in the [[Talmud]] (tractate Sanhedrin 105b). However, according to Maimonides, a gentile is considered righteous only if a person follows the Noahide laws specifically because he or she considers them to be of divine origin (through the [[Torah]]) and not if they are merely considered to be intellectually compelling or good rules for living.<ref>[[Mishneh Torah]] ''Shofitm'', ''Wars and Kings'' 8:14</ref>
There are three main categories of gentiles [see R. Yom Tov ben Avraham Alshevili, Chiddushei HaRitva, Makkot 9a n.].
===Chokhmei Umoth Haolam===
The first category is the gentile who fulfills his obligations as an ethical monotheist. This person is generally called a Ben Noach (or Noachide) meaning a proud descendant of the biblical Noah. In the Jewish tradition Noah and his sons were commanded to fulfill seven commandments which amount to ethical monotheism [see Aaron Lichtenstein, The Seven Laws of Noah] Those gentiles who observe these commandments are considered righteous gentiles. They are, however, not Jews and are not considered part of Jewish society. They are righteous people and recognized for their accomplishments. However, they remain part of the human brotherhood but not part of Jewish society.
There are those who go beyond this step and approach a Jewish court and, in exchange for entering Jewish society, they vow to observe their commandments and be ethical monotheists. Such a person is called a Ger Toshav.
He would also say: (Psalms 125:4) “Do good, G-d, to the priests, Levites, and Israelites” is not what it says rather “Do good, G-d, to good people.” We see from here that even a gentile who follows his commandments is [as righteous as the Jewish] high priest.
The third category is of the gentile who is not an ethical monotheist. He is violating the covenant G-d made with Noah and his descendants and will be punished for those sins. It is with these people that Judaism has a very ambivalent attitude.
On the one hand, they are acting contrary to G-d’s purpose in the world. For this reason, Judaism tries to distance Jews from them. On the other hand, they are people created in G-d’s image and must be respected as such. The compromise is that their positive traits, examples of which we will shortly see, are recognized and respected. However, their negative traits are never fully forgotten and full societal integration with such people is discouraged. Talmud Semachot 1:8
Rabbi Yehudah said: [The euology of a gentile is] Alas! The good, alas! The faithful who eats the fruit of his own labor. [The sages] said to him: What then did you leave for the worthy? He replied: If he [the gentile] was worthy why should he not be lamented in this manner. Professor Saul Lieberman, Greek in Jewish Palestine, p. 77
The virtues enumerated in this eulogy are purely secular; there is no trace of religion in them. The man was good, faithful and enjoyed the fruits of his labor. The Gentiles spoken of is a heathen; he is neither a semi-proselyte nor a Christian; no mention is made of his fear of G-d… The Rabbis understood the heathen society and credited it with the virtues it was not devoid of. Talmud Avot 4:3 [Ben Azzai] would say: Do not regard anyone with contempt, and do not reject anything, for there is no man who does not have his hour and nothing that does not have its place. Talmud Avot 3:10
Those gentiles who have the status of Ger Toshav, who have requested acceptance into Jewish society and have pledged obedience to their commandments, are treated almost like Jews. Those who have the status of Ben Noach because they have not requested acceptance are respected but are not treated like brethren. They receive letter-of-the-law treatment because to treat them beyond that would be to detract from our brothers
What has a Ger Toshav gained if a Ben Noach is treated the same? What extra connection is there between fellow Jews and within the entire Jewish/Ger Toshav society if everyone is treated extra specially?
Consider the case of a family. My brother needs to borrow money and knows that if he asks me I’ll give him the special interest-free family package. This type of family treatment solidifies us as a unit and increases love between us. I don’t hate everyone else because I treat my brother specially but I have an agreement that my family receives special treatment Now, what if a stranger off the street knocks on my door and I give him also my special interest-free family loan? It loses its specialness and there is no difference between my bond with my brother and my bond with some guy off the street. Should I treat every human being equally or should I treat everyone properly and reserve extra-special treatment for my family?
There are those who point out these differences in treatment and wish to demonstrate that Judaism is anti-gentile. Quite the opposite. Judaism is one of the few religions that recognizes that even those outside its faith can be saved and allows them into its community. Righteous gentiles have a place in the world to come and can choose to join Jewish society if they wish. If they decline this invitation then they are given the full respect that these righteous people deserve.
===[[Nachrim]]===
The third category is of the gentile who is not an ethical monotheist. He is violating the covenant G-d made with Noah and his descendants and will be punished for those sins. It is with these people that Judaism has a very ambivalent attitude.
On the one hand, they are acting contrary to G-d’s purpose in the world. For this reason, Judaism tries to distance Jews from them. On the other hand, they are people created in G-d’s image and must be respected as such. The compromise is that their positive traits, examples of which we will shortly see, are recognized and respected. However, their negative traits are never fully forgotten and full societal integration with such people is discouraged. Talmud Semachot 1:8
Rabbi Yehudah said: [The euology of a gentile is] Alas! The good, alas! The faithful who eats the fruit of his own labor. [The sages] said to him: What then did you leave for the worthy? He replied: If he [the gentile] was worthy why should he not be lamented in this manner. Professor Saul Lieberman, Greek in Jewish Palestine, p. 77
The virtues enumerated in this eulogy are purely secular; there is no trace of religion in them. The man was good, faithful and enjoyed the fruits of his labor. The Gentiles spoken of is a heathen; he is neither a semi-proselyte nor a Christian; no mention is made of his fear of G-d… The Rabbis understood the heathen society and credited it with the virtues it was not devoid of. Talmud Avot 4:3 [Ben Azzai] would say: Do not regard anyone with contempt, and do not reject anything, for there is no man who does not have his hour and nothing that does not have its place. Talmud Avot 3:10
==Modern Usage==
Although relatively a new movement [[B’nei Noah]] has already made serious strides in developing their emerging community. Although a new movement Noachides recognize the impact of the Noahide Laws on America. Not only has this impact been recognized by Noahides but even former Presidents Ronald Reagan and George Bush officially recognized the roots of American government in the Noahide Laws.<ref>[[http://thomas.loc.gov/cgi-bin/query/z?c102:H.J.RES.104.ENR: Public Law 102-14, H.J. Res 104]]</ref>Recently a [[High Council of B’nei Noah]] was formed by the nascent [[Sanhedrin]] to aid in the development of the laws and the community.
==See Also==
* [[Websites]]
==References==
<references />
[[Category:Islam's Origins]]
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