Définition des Noahides
Plus correctement écrit "Noachide". Selon le Judaïsme Halachique et le Talmud, les Lois Noachides s'appliquent à l'ensemble de l'humanité, celle-ci descendant du patriarche appelé dans la tradition hébraïque Noah (Noé). Ce dernier est à la tête de la seule famille à avoir survécu au Déluge relaté dans le livre de la Genèse. Dans le judaïsme, l'hébreu "בני נח" B'nei Noah, ou encore les termes "Descendants de Noé", ou "Enfants de Noé" désignent l'ensemble de l'humanité.
Dans la tradition juive, "Ben Noah" – Fils de Noé ou "Bat Noah" – Fille de Noé sont des termes générique se référant au genre humain. Il y a sept lois noachides qui sont applicables à toute l'humanité, quelque soit sa culture ou son ethnie. Techniquement, le terme "Ben Noah" ou "Bat Noah" ne veut pas dire que ces lois sont gardées par des individus. Cependant l'usage moderne de ces termes le sous-entend. Au niveau de l'orthographe, les hébraïsants, familiers avec la lettre 'ח' – Khet écrivent le mot NOAḤISME (prononcer le "Ḥ" comme la 'jota' espagnole). Autrement, il est souvent écrit NOACHISME afin de le prononcer facilement en langue française.
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Définition classique
Le Judaïsme admet que les gentils ("goyim" "non-juifs", littéralement Nations) ne sont pas obligés d'adhérer à toutes les lois de la Torah. Cependant il leur est interdit d'appliquer quelques lois, comme d'observer le Shabbat de la même manière qu'Israël. Modèle:Référence. Le judaïsme rabbinique et ses successeurs modernes ne sont pas prosélytes. Les lois noachides sont vues comme une voie avec laquelle les non-juifs peuvent avoir une relation directe et signifiante avec D.ieu ou, au moins, d'être en accord avec les prérequis minimum de la civilisation et de la loi divine.
Il est dit qu'un non-juif qui observe toutes les lois noachides dans l'ensemble de ses détails a le même niveau spirituel et moral qu'un fils d'Israël Kohen Gadol (grand prêtre) (Talmud, Bava Kamma 38a). Maïmonide énonce dans son traveil Mishnah Torah ("La loi des rois et de leur domination 8:11") qu'un Ger Toshav qui est précis dans l'application des sept commandements noachides est considéré comme un "Juste parmis les Nations" et qu'il a gagné sa place dans le monde à venir. Un énoncé similaire se trouve dans le Talmud (traité Sanhedrin 105b). Cependant, selon Maïmonide, un gentil est considéré comme juste uniquement s'il se conforme aux lois noahides en les considérant comme d'origine divine (c'est à dire issues de la Torah), et non si elles sont seulement considérées comme étant des règles de savoir vivre inventées par l'esprit humain.[1]
Les lois noachides diffèrent radicalement des lois de la Rome antique pour les gentils ("Jus Gentium"), car elles est seulement une application de la justice. Le judaïsme rabbinique n'a jamais trouvé d'accord sur l'ensemble des questions relevant des lois noachides. Et beaucoup de chercheurs ne considèrent pas que les lois noachides sont une part de la Halacha. (cf. Bleich)
Trois catégories de noachides
Source:[2]
Il y a trois grandes catégories de gentils [voir R. Yom Tov ben Avraham Alshevili, Chiddushei HaRitva, Makkot 9a n.].
La première catégorie correspond aux gentils qui observent les obligations d'un monothéisme éthique. Cette personne est généralement appelée un Ben Noah (ou Noachide), désignant un fier descendant du Noé biblique. Dans la tradition juive, il a été demandé à Noé et ses fils d'observer les sept commandements qui les ont élevés au monothéisme éthique. [cf. Aaron Lichtenstein, The Seven Laws of Noah]. Ces gentils qui observent ces commandements sont considérés comme des justes parmis les Nations. Ils ne sont cependant pas juifs et ne sont pas considérés comme partie de la société juive. Ils sont des gens droits et leurs agissements sont reconnus. Ils font partie de la fraternité humaines, mais ne font pas part de la société juive.
Il y a ceux qui franchissent cette étape et demandent d'être entendus par un tribunal juif. Ils entrent ensuite dans la société juive, en faisant vœu d'observer leurs commandements et de suivre le monothéisme éthique. Une telle personne est appellée Ger Toshav.
By pledging that he will fulfill his obligation to be an ethical monotheist he enters Jewish society. He is not a convert and does not become Jewish. In fact, he can worship any monotheistic religion he chooses. He is, however, a righteous gentile and is gladly received into the Jewish community. He is welcome to live in Jewish neighborhoods (should he so choose), is supported by Jewish charities (if he so needs), and is considered part of the fabric of Jewish society in many ways [see Talmud Pesachim 21b; Talmud Avodah Zarah 65b; Nachmanides, Additions to Book of Commandments, 16; Maimonides, Mishneh Torah, Hilchot Zechi'ah Umattanah 3:11, Hilchot Melachim 10:12; Ra'avad of Posquieres, Comments to Mishneh Torah, Hilchot Issurei Biah 14:8].
Both the Ben Noach and the Ger Toshav are righteous gentiles. However, the Ben Noach has not entered Jewish society and perhaps does not wish to. Therefore, he is treated like a stranger. He is respected as a righteous human being, one who is fulfilling his divine purpose in the world. However, he is not part of the Jewish community.
It is of these two categories of gentiles that the Talmudic literature states: Midrash Bamidbar Rabbah 8:2
(Psalms 146:8) “G-d loves the righteous.” G-d said: ‘I love those who love Me and so it says (1 Samuel 2:30) “For I honor those who honor Me.” They love Me so I love them in return.’ Why does G-d love the righteous? Because righteousness is not an inheritance or a family trait.
You find that priests are from a priestly family and Levites are from a levitical family as it says (Psalms 135:19-20) “O house of Aaron bless G-d! O house of Levi bless G-d!” If someone wants to become a priest [from the family of Aaron] or a Levite he cannot because his father was not a priest or a Levite. However, if someone wants to become righteous even if he is a gentile he can because it is not a family trait as it says (ibid.) “O those who fear G-d bless G-d!”
It does not say the house of those who fear G-d but those who fear G-d. It is not a family trait. Rather, on their own they chose to fear and love G-d. Therefore, G-d loves them. Midrash Sifra, Acharei Mot 9:13 (Leviticus 18:5) “Which man shall carry out and by which he shall live.”
Rabbi Yirmiyah would say: We see from here that even a gentile who fulfills his laws is like a [Jewish] high priest. He would also say: (2 Samuel 7:19) “And that would be fitting for priests, Levites, and Israelites” is not what it says rather “and that would be fitting for great men – O Lord G-d.” He would also say: (Isaiah 26:2) MainVariation: “Open the gates so the priests, Levites, and Israelites may enter” is not what it says rather “Open the gates so the righteous nation, keeper of the faith, may enter.”
(Psalms 118:20) “This is the gate of G-d; priests, Levites, and Israelites” is not what it says rather “This is the gate of G-d; the righteous shall enter through it.” He would also say: (Psalms 33:1) “Sing joyfully, O priests, Levites, and Israelites” is not what it says rather “Sing joyfully, O righteous, because of G-d.”
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?
The same applies within the Jewish/Ger Toshav society. All members, both Jewish and gentile, are joined together as a community united in its single goal of worshipping the one G-d. While we treat all human beings with the respect due to someone created in the divine image, those within the Jewish/Ger Toshav society get slightly better treatment. They are handled above and beyond the letter of common human interaction.
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.
Modern Usage
In recent years, Noahide has come to refer to non-Jews who strive to live in accord with the seven Noahide Laws; the terms "observant Noahide" or "Torah-centered Noahides" would be more precise but are infrequently used. The rainbow, referring to the Noahide or First Covenant (Genesis 9), is the symbol of many organized Noahide groups. A non-Jewish person of any ethnicity or religion is referred to as a bat "daughter" or ben "son" of Noah, but most organizations that call themselves בני נח are composed of gentiles who are keeping the Noahide Laws.
According to the Tanach, B’nei Noah literally the children of Noah[3] are descendants of Noah the only survivor of the flood that destroyed all of humanity. Noah’s children Shem, Ham, and Japheth along with their wives and Noah’s wife Naamah also survived the flood aboard the ark. Once the survivors were able to leave the ark for dry ground they began to start new families and rebuild the earth. The story of Noah culminates in the promise of God to Noah that he would never again destroy the world through a flood. The sign of this promise was the rainbow[4]
The Laws of Adam
Along with the promise of new life God reestablished the six laws originally given to Adam[5] in the garden (prohibition against idolatry,[6] blasphemy, theft, murder, illicit sex and the command to establish courts of justice) and added a new law, the prohibition of eating the limb of a living animal.
Universal Obligation
Because these laws were given to the new first family of humanity all human beings are obligated to fulfill them. These laws are discussed throughout the Talmud most notably in Sanhedrin 56a. The Medieval sage Rabbi Moshe Ben Maimon (the Rambam) collected all of the decisions in the Talmud and halachic decisions in his time and laid them out clearly so that everyone would know their obligations. The Rambam called this great work the Mishnah Torah.
Not only were the Jewish Laws recorded with their explanations in the Mishnah Torah, but the Noachide Laws were also collected with their explanation in the Rambam’s great work in Sefer Shoftim in the last book Hilchot Melachim U’Milchamot.
The Great Renewal
Over the last two thousand years since the expulsion of the Jewish people from the land of Israel adherents to the Noachide laws have been sparse if non-existent. Due to the heavy persecution of the Jews, people those not born into the protection of a Jewish community, often chose to convert rather than simply observe the Noachide Laws.
With the regathering of the Jewish people to their land it has been possible for people to once again observe the Noachide Laws. Today a modern movement of adherents of the Noachide law exists; calling themselves B'nei Noah or Noahides in honor of Noah their ancestor who received these laws from God.
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.[7]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
History
Law
Interfaith & Intrafaith
- Jewish views of religious diversity
- Ger Toshav
- Ger Tzedek
- Other religions as potentially Noahide
- Islam
- Christianity
Resources
References
- ↑ Mishnah Torah Shofitm, Guerres and Rois 8:14
- ↑ Three categories of Noahides
- ↑ Just as the term "Children of Israel" not only represents a people (in the case of the Children of Noah the entire World) it also means that those identified with this term hold to a common ideology. The term "B'nei Noah", therefore, represents not only physical descendants of Noah but also "spiritual" descendants.
- ↑ Among the Jewish people and B'nei Noah this rainbow is a sign of the Noachide covenant. Man's part of this covenant is to obey the seven universal laws given to Noah by God. For more information on the Noahide Covenant see: ["A Brief Introduction to the Noahide Covenant"]
- ↑ See Hilchot Melachim
- ↑ The prohibition against idolatry is more complex than it may first appear. For a fuller examination of the complexities regarding idolatry see[Idolatry] and [Idol Chatter]
- ↑ [Public Law 102-14, H.J. Res 104]
