Reuben Margolioth writes: "Justice, Blasphemy, Idolatry…" It is astonishing that there is no mention here of that principal principle, the most fundamental of fundamentals: the belief in the existence of GodG-d! For regardless of whether the Ten Commandment phrase "I am the Lord L-rd your GodG-d," is counted as a separate Positive Command, as Maimonicles maintains, or whether it is not counted as a separate Positive Command, as the author of Halakhoth Gedoloth maintains, in any event it is the belief in God G-d which must serve as the foundation for all the commands and prohibitions .... It would seem, therefore, that it is to be reckoned as part of the law on blasphemy.<ref> Reuben Margolioth, Margolioth Hayam. Jerusalem: Mosad Harav Kock, 1958, volume 11, page 18 (Sanhedrin 56a, section 25).</ref>

Rabbi Aaron Lichtenstein notes two aspects of Margolioth's statement require attention. The first is that he obligates the Noahite to believe in a Divine Being; the second is that this obligation is seen as a concomitant of the Blasphemy law. In the first part of his statement Margolioth is not alone, for various writers ascribe to Noahism an obligation to believe in GodG-d. Probably, the earliest explicit mention of this view is found in the introduction to the tractate Berachoth, penned by the Gaon Nisim.

:Whatever is a matter of common sense and native intelligence has been incumbent upon mankind from the very day that God G-d placed man on earth .... Concerning the Seven Laws which are exegetically derived, not all of them really required revelation, as for example, the obligation to recognize the LordL-rd, the obligation to obey Him, and the obligation to worship Him, all of which are rooted in native intelligence; and for example, Homicide and Theft which would be prohibited as a matter of native intelligence...<ref>Nisim Gaon, "Hakdama," Berachot. Wilna: The Widow and Brothers Rom, 1900.</reF>

One additional aspect of man's relationship with God G-d that deserves consideration here is prayer. Nisim Gaon mentions the Noahite's "obligation to worship Him," in the quotation recorded under [[Martyrdom under Noahide Law]]. The original Hebrew for "to worship Him" is ''l'avdo'', which in precise legal terminology often has reference to worship through prayer.<ref>See Positive 5 and Exodus 23:25.</ref> Of course the Gaon may have been using the word in its loose, general sense. Even so, prayer could qualify as one form of worship.

:This freedom from having to engage in prayer is, however, limited to the question of periodic praying, I think, and does not apply for prayer that arises from some need. For when a Noahite is pressed by need, such as when he is injured or forlorn, he definitely is expected to pray. Neither is it strange for this obligation to go unmentioned among the Seven Laws, because such prayer relates to the basic belief in GodG-d, that He alone provides, that He heals the sick. For if anyone were to neglect to pray to GodG-d, were not to turn to Him, it would indicate that he does not believe in Him, but in other forces. And while the belief in God G-d receives no mention among the Seven Laws, surely it is incumbent on the Noahites. For when the Seven Laws are observed without concern for the fact that GodG-d, in the Torah, commands their observance, they are not being properly observed; and their practitioner does not qualify as "one of the pious people of the world," as Maimonides indicates at the conclusion of Chapter Eight ["Laws on Kings"]. Clearly, Noahites must believe in God G-d and, likewise, believe that He bequeathed the Law. Consequently, it is only proper that pleas for health and sustenance be directed to Him alone.

:Now, on the question of whether a Jew should pray with a non. Jew and use the same text, on the order of, "May it please You, Lord L-rd of the Universe, to grant me the bounties of life," where the non-Jew may mentally be addressing his Faith, and the Jew addressing GodG-d. I can see no prohibition here, as long as the prayer was composed by the laity...

:Even though they are not commanded to engage in prayer, it is evident that a Noahide does fulfill a commandment whenever he prays. (Note: In the preface, it was stated that commandment is a translation of the Hebrew word, mitzvah, which also means connection with GodG-d.)

:When a Noahide is pressed by personal emergency, he is definitely expected to pray to GodG-d. Such prayer demonstrates a basic belief in GodG-d, exhibiting trust that He alone gives sustenance, that He alone heals. One who does not pray to God G-d in time of dire need demonstrates that he does not believe in Him but in other forces.

:The question arises, if a Noahide prays merely in his thoughts will he merit reward or must he pray verbally? We must conclude that he would not be rewarded for mental prayer as it is not prayer performed in the proper manner. Since prayer is a bond between the physical being and a personal GodG-d, one must use physicality to create this bond, which means verbal prayer.

:The Noahide's prayer should not consist solely of suppli­cations but should also include praises to GodG-d.

:The act and experience of praying to God G-d (and it should be obvious that it is forbidden to pray to any being other than GodG-d) has limitless levels. Whether one supplicates God G-d for his needs and wants, or for help in times of danger or stress, or engages in deep meditational prayer in order to elevate oneself spiritually, prayer is always a mystical experience, a communion with the infinite Creator of one's own soul. Through prayer, man can strip his consciousness from all materialism and physicality, divorcing himself from his animal nature, and become a totally spiritual being. Through prayer, one can attain a level close to that of prophecy.<ref>Jerusalem, Eye of the Universe, Kaplan, chapter 5</ref>

:And King David wrote, "Praise the LordL-rd, all nations, extol Him all the peoples" (Ps. 117:1). This verse from Psalms refers specifically to the prayers of the Children of Noah.

:"Behold I will send you Elijah the Prophet before the coming of the great and awesome day of the LordL-rd. And he will turn the heart of the fathers to the children and the heart of the children to the fathers" (Mal. 3:23,24).