:And yet all this is a small matter compared to the great things which the Talmud reveals to us. This monument of tradition occupies itself in fact with a marked predilection for every thing that concerns the Noachic religion and legislation.<ref>Palliere, op. cit., pages 142-45.</ref>

And another:

:Not alone does the Talmud comment upon, and develop as far as possible, the Mosaic and prophetic texts on this subject but it opens wide the sources of tradition, rich in many other ways, concerning the ideas of this universal religion. And this, mark well, at the very moment when Israel, its savant in the lead, was exposed to continual persecution and was placed under the ban of humanity. Yes, it was between two scaffolds, between two funeral pyres, that these great sages, these wonderful martyrs, discussed and codified with amazing strength of spirit and with angelic serenity, the religion of humanity, the Noachic law, as much as, and even in greater measure than the Jewish laws themselves.<ref>Ibid., Benamozegh's remark that the Talmud deals with Noahic law in "greater measure" than with Mosaic law is an exaggeration, for of the Babylonian Talmud's twenty-five hundred pages not a hundred mention Noahic law, and only once is there lengthy discussion on Noahism: Sanhedrin 56 through 60.</ref>

:I have just spoken of the proselyte of the gate, that is to say, of the Noachide in person. It is, in truth, with the Noachide himself that the Pentateuch is concerned in specifying that this proselyte is in no way obliged to observe the Mosaic law. This is to say that the Torah obliges us to give to him the animal which is forbidden to us Jews to eat. We must give it to him instead of selling it to the stranger or Gentile or pagan, obvious proof that according to the Pentateuch this proselyte is no longer considered a stranger or pagan, neither is he assimilated to the Jew. So what does he represent, if not precisely this Noachide whose name sounds so strange to your ears? The difficulty which you experience does not hinder the Noachide from becoming a part of the Church Universal; on the contrary, it is the Noachides themselves who make up the faithful, the people of that true catholic church of which Israel is the priest. Israel would have no reason to exist if these people of God did not also exist. What are the priests, I ask you, without the laymen? What would I, a Jew, be if you who are not a Jew were not here as a faithful member of the great Congregation of God in whose services I find myself placed?<ref>Ibid., pages 147-149.</ref>

And another:

:I have said that you are free to become a priest - I mean a Jewish priest - or to remain a Noachide - that is to say, a layman. But know that in remaining a layman you will be free - and the Jew is not so - to take from the Jewish Law and from Mosaism all that suits your personal religious need in the way of precept, but which would not be an obligation, while the Jew has not the freedom to choose; he is subject to the entire law.<ref>Ibid., page 150.</ref>

And another:

:I come to the questions you put to me on the subject of the Code of Noachism. Know that the primitive form of all revelation which continues even after the introduction of the Mosaic Law, and which still exists in our own day in the heart of the Jewish people, the form which biblical teachings have long preserved, comes of oral tradition. The same condition obtained in regard to the first Christian documents, and it is not surprising that the Noachic religion found itself in the same position and that everything connected with it was scattered through the Old Testament, and in the written documents where the ideas of tradition were successively introduced - Mishna<ref>No reference to Noahism as a system is to be found in the Mishna. However, the Noahite as a person is mentioned once, in the following context: " A vow not to give anything to any Son-of -Noah . . . " (Mishna, Nedarim 3:11). So in Chaym Y. Kasousky, Thesaurus Mishnae, Hierosolymis: Massadah, 1958, volume 3, page 1196, "Ben Noah".</ref>, Talmud, Midrash, etc.

:It is thus from the deep source of Hebrew tradition, placed in these literary monuments that I have just named, that one must drink without fear of ever exhausting it. This is its glory and this makes it possible to measure the extent of its mission.<ref>Ibid., pages 157-58.</ref>

And another:

:You seem to see the phantom of individualism rising up against you. Why speak you of isolation? I see all about you an infinite multitude of believers! I grant you that the outward signs may not be visible, but nonetheless you will truly be of the communion of God, the Church of Abraham, which the prophets foretold and which was, in a smaller or larger measure, established in the world by the work of Christianity and of Islam, but above all you will be in the communion of Israel, which must recognize in you the perfectly legitimate representative of Noachism, of the true believers of the future.<ref>Ibid., pages 159-60; these letters charted Palliere's course for the ensuing forty years. His voice, in turn, found many willing ears among Christiam and Jews. His lectures and publications ceased when the Nazis occupied France in 1940 (Alfred Werner, "Aimi Palliere", Universal Jewish Encyclopedia, N.Y., 1942, vol. 8, p. 381). But after the liberation he returned to his writing. His involvement with his work, right up to the time of his death, is described by Roger Rebstock in the preface to the Italian edition of The Unknown Sanctuary: "That November, Aime Palliere turned the manuscript over to the editor .... Several weeks later on the twenty-fourth of December 1949 ... he entered into the light of the Lord he had served . . ." (Palliere, Il santuario sconosciuto. Roffis: Mensile di Israel, 1952, page 7).</ref>

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