Any goy that accepts the seven mitzvot and is careful to keep them, הרי זה מחסידי אומות העולם, he is considered from the righteous of amongst the nations. ויש לו חלק לעולם הבא, and he has a share in the world to come. Obviously not the same place and the same level as the yidden will have a share in עולם הבא. Says כל ישראל יש להם חלק לעולם הבא, every yid has a share in the world to come. The goyim, the righteous goyim, those who keep the seven mitzvot also have a share, a different share, but nevertheless they will have a share. And then the Rambam adds a very important point: והוא שיקבל אותם ויעשה אותם, and this is only if the goy accepts it and does it מפני שציוה בהן הקדוש ברוך הוא בתורה, because Hashem commanded in the Torah that they keep the seven mitzvot, והודיענו על ידי משה רבינו, and Hashem commanded us through משה רבינו שבני נח מקודם נצטוו בהן. The goyim were commanded to do it. That means a goy is obligated to keep the seven mitzvot because it says in the Torah given by Moshe Rabbeinu at הר סיני that they have to keep the seven mitzvot. אבל אם עשאן מפני הכרע הדעת, but if a non-Jew keeps the seven mitzvot, but not because he feels he was commanded by God, but he keeps it because he thinks they're human, he thinks they're right, his mind, his sense, his seichel tells him that they're a right, good thing to do, if he does that, אין זה גר תושב, this is not a גר תושב, ואינו מחסידי אומות העולם, he's not in the category of the righteous גוים, ולא מחכמיהם, he's not even considered a goyishe scholar. Now, on these last two words, there are other versions in the Rambam where it says, אלא מחכמיהם. He's not called a chasid of the goyim, but he is called a scholar, because after all, he understood that these seven mitzvot are important. According to our version, the way we have it in our print, it says he's not even called a scholar. So, here we have a general point. Two things: number one, yidden are obligated to see that the goyim keep the seven mitzvot, and the second thing, the way they have to keep it is that they have to do it because that's what Hashem said in the Torah. This is as far as an introduction goes. Now, let's get to the point of the seven mitzvot. What are the seven mitzvot that the goyim have to keep? So, I mentioned, I think other times when we just mentioned it by the way, that there's a very easy way to remember it. First three is obvious, and that don't need any סימנים, any ways, any hints to remember it: it's עבודה זרה, גילוי עריות, שפיכות דמים. Those are the big three that everyone knows about: not to worship idols, not to commit adultery, and not to murder. Then we have four more, and the easy way to remember them is that the abbreviation of the four: א', ב', ג', ד'. א' is אבר מן החי. They're not allowed to eat a limb off a, take a limb off a live animal. The ב' is ברכת השם, which means blessing Hashem, which actually means cursing Hashem. They have a special commandment not to curse Hashem. The ג' is גזילה or גניבה, stealing, and the ד' is דינים, that they have to set up a judicial system to make courts. Now, these are the seven mitzvot given to the children of Noach. That means to the goyim. Concerning Adam HaRishon himself, till Noach came, which were 10, 10 generations, there are a difference of opinion. One opinion says that Adam HaRishon was only given six mitzvot, and that's what the Rambam says. The one mitzvah that doesn't apply to Adam HaRishon, and that is the mitzvah of אבר מן החי, to not eat from a live animal, and the reason they give it couldn't have been given to Adam HaRishon is very simple: Adam HaRishon was not allowed to eat meat at all. Adam HaRishon and the people till the מבול were not allowed to eat meat. So, how could they have a mitzvah of not eating from a live, from a live animal? On the other hand, some say that Adam HaRishon did have that mitzvah, too. Ay, how does it fit? Because the mitzvah in the Torah he shouldn't eat meat only means from a dead animal, so there's another mitzvah that he had, that he can't even eat from a live animal. Plus, there's another opinion that Adam HaRishon and other people till the מבול were not allowed to eat from an animal that they killed. They weren't allowed to kill an animal to eat, but they were allowed to eat meat from an animal that died. So, they were allowed to eat meat, according to this opinion. You couldn't kill for eat, for eating, and therefore, there was a mitzvah of אבר מן החי even for Adam HaRishon. But from Noach on, everyone agrees there were seven mitzvot. The mitzvot that we call, we talk about the seven mitzvot, are only כללים, very general, but there are more details, and I will go through some of them later on during the talk. There are more details, and really there are more than seven. Actually, the Gemara says in Chulin, and I wrote this down so I'll have the quotes: שלשים מצוות קיבלו עליהם בני נח. 30 mitzvot apply to the goyim, the goyim accepted upon themselves. And I'll try to mention them later on. When we talk about these seven mitzvot, we're only talking about mitzvot that apply for always. There were mitzvot given to the goyim at certain times, like for instance, Adam HaRishon had a mitzvah that he couldn't eat meat, but that's not included in the seven. Or Adam HaRishon was given a mitzvah not to eat from the Etz HaDaas, but that's not one of the seven mitzvot. Just like when we talk about the 613 mitzvot of Yidden, we only include, Rambam says in his introduction to the Sefer HaMitzvot, we only include mitzvot which apply for all generations. So too, when we talk about the goyim's mitzvot, we only talk about those mitzvot. But before we get to explain the details of the seven mitzvot, and that's really what I'm going to do, get to some some questions and answers and details in these seven mitzvot, I just want to explain a general approach to the seven mitzvot of Bnei Noach, of the goyim. I want to explain that there is a big difference between the seven mitzvot that were given to the world compared to the 613 mitzvot that were given to the Yidden. The 613 mitzvot that were given to the Yidden were not given for the sake of the Yidden or for the sake of the world. These mitzvot are the רצון העליון. That's the will of Hashem. Hashem wanted we should do it. The reason we do it is for the sake of the mitzvot themselves. While the mitzvot that were given to the goyim are not for the sake of a mitzvah, but it's only in order for the goyim to live civilized, and in order for the world to be a normal, inhabited world. That's why they were given seven mitzvot. So the seven mitzvot are a result of the world, while by the Yidden it doesn't work that way. It says in Rashi in the beginning of Chumash, Bereishis, on the פסוק בראשית ברא אלקים את השמים ואת הארץ, \"In the beginning Hashem created heaven and earth.\" So Rashi says that the word Bereishis means ב' ראשית. There were two things called ראשית that the world was created for them. And what the two things are? Torah and the Yidden. So the Torah, which includes the mitzvot, was not there for the sake of the world. The contrary, the world is there for the sake of the Torah. The בראשית ברא אלקים את השמים ואת הארץ, השם created heaven and earth, בשביל, because of the Torah, because of the Yidden. So the Torah was not there and the mitzvot were not there because of the world. While by the mitzvot of the goyim, it is that way. The reason there are seven mitzvot given to the goyim is because of the world. They are a result of the world. And that's why we don't find anywhere where it says that the mitzvot of the goyim are נצחי, are eternal. בנוגע די מצוות of the Yidden, our Torah, our mitzvot, so it says clearly one of the 13 principles of Yiddishkeit is: התורה הזו לא תהא מוחלפת, the Torah won't be changed. The Torah will not add more mitzvot or take off. We were given 613 mitzvot, and there is a lav: בל תוסיף ובל תגרע. You can't take off any, but you can't add. And it says even a navi cannot come and add a mitzvah. And if any navi comes and says Hashem gave a new mitzvah, then you know he's a נביא שקר, he's a false navi. The fact that we find so many mitzvot miderabbanan, what the Rabbanan added, that's a different thing. They added it as a fence not to transgress the mitzvah of the Torah. But they don't come and say, no chacham said that Hashem came to me and he said he commanded you to do a new mitzvah. The mitzvot we do מדרבנן is based on the commandment of Hashem. Since Hashem commanded us to listen to the chachamim, and he commanded the chachamim to see to take care people don't transgress, so therefore when we do a מצוה מדרבנן, ultimately it goes back to the Torah, but it's not that the Torah said to do it. Even though the bracha that we make when we do a מצוה מדרבנן, we say אשר קדשנו במצותיו וצונו. For instance, now we're getting to Chanukah. Before we light Chanukah candles we say, ברוך אתה השם אלקינו, we thank Hashem for what? For making us holy and commanding us to light the Chanukah candles. And the Gemara asks: Hashem commanded us to light Chanukah candles? Hashem didn't command us to light Chanukah candles, the chachamim commanded us. So the Rambam explains, what we mean to say is we thank Hashem for commanding us to listen to the chachamim who commanded us to light the Shabbos the Chanukah candles, same as Shabbos candles, same as Megillah, all the different מצות דרבנן. But to add a מצוה מדאורייתא, you can't. Why? By the מצות בני נח it doesn't say that. The reason is because since these mitzvot are, we call it, a essential concept of the will of Hashem, essence can never be changed. They are not there as a a reason, as a as a result of something else. If something is there as a result of something else, then it'll depend on that something else. If the situation changes, then the thing that came as a result will change. But if something is there essentially because that's how it's supposed to be, that can never change. And that's the difference between the mitzvot of the Yidden and the mitzvot of the goyim. The mitzvot of the Yidden are essential. Hashem said, \"This is what I want.\" Why He wants them, that's His business, we don't know, but this is His essential ratzon, essential will. While the mitzvot of the goyim are there only since the world was created for the Torah, for the Yidden, so there has to be a world in which the Yidden could do the Torah. In order to have a world, you have to have a lot of things. You have to have houses, and you have to have fruits, and you have to have human beings in order for the Yidden to be able to fulfill what they're supposed to do. So the goyim are here for the sake of the Yidden, that the Yidden should have a place where to be the way you're supposed to. So in order for them to fulfill their obligation of making the world a good place, Hashem gave them mitzvot, and He said, \"You have to do these mitzvot. By doing this, you will make the world a good place.\" So the mitzvot are a result of them making the world a good place. And therefore, since according to the nature of the way Hashem made the world, these and these things make the world into a normal, livable place, that's why they have these mitzvot. And it's possible if the situation would change, Hashem would give them other mitzvot. Their mitzvot are not essential. This is also the reason it says why, as we'll see later on, if a goy doesn't keep any of his mitzvot, according to halacha, if we would have a beit din and יד ישראל תקיפה, we would have the upper hand and we would have like in the time of the Beit HaMikdash, a goy would get killed for transgressing one of the seven. By Yidden we find that when a Yid transgresses, chas v'shalom, does an aveirah, it depends on different things. Certain aveirot don't get any punishment, certain aveirot you get malkot, the lashes, certain aveirot you get karet, you die a premature death. Certain aveirot is capital punishment, not too many. By Bnei Noach there's no such thing. For all aveirot, it's all one punishment and that is mitah, death. The reason is very simple: if a goy is here in order to make the world in a a right place, which is done by keeping the seven mitzvot, if he doesn't keep it, there is no reason for him to be here. And therefore, Hashem said their punishment will be mitah. On the other hand, because the the the world was created for the Torah and all people in the world were created for the Torah, so they also have a connection to Torah. See, it's not like the Torah which is there essentially, but they also have a connection to Torah, the fact that they're here so the Torah could be kept. Therefore, as we read in the Rambam before, when a goy has to keep the seven mitzvot, he has to keep it because the Torah said he has to keep it. If a goy will keep the seven mitzvot because he thinks they're they make sense, that's not the right way to do it. He said he's not even, according to this opinion, not even a חכם. What's the connection between the seven mitzvot to the Torah? Why is it that they have to keep it because of the Torah? Because the seven mitzvot were given to them because they have to make the world into a good place for the sake of the Torah. So the seven mitzvot are also there for the sake of the Torah, and therefore they have to keep it because the Torah said so. Now, this is a general idea of what the seven mitzvot are here for. It's all based on one pasuk. The pasuk says, לא תהו בראה אלא לשבת יצרה. Hashem did not create the world לתוהו, means to be empty, לשבת, to be inhabited, that means to be lived in, to be lived in a normal way. Since Hashem wants the world to be לשבת יצרה, so He put all these different things in the world, among them human beings, and gave them a form, a way of life so that they should make this לשבת יצרה. That's the reason for the seven mitzvot of the non-Jews.

Now we will go through, after we understand the reason for their mitzvot, we will go through the seven mitzvot, and I will just, mitzvah by mitzvah, go through different details that the poskim, the sefarim talk about, trying to explain what the meaning of these mitzvot are. And we'll go in order. First, we'll talk about the three: עבודה זרה, גילוי עריות, שפיכות דמים. So first, we'll talk about עבודה זרה. We said a goy is forbidden to worship idols, which also means a goy is supposed to believe in Hashem, not in idols, he's supposed to believe in Hashem. Now there is a question: Is a goy forbidden to believe in שיתוף? שיתוף means partnership. And there is an opinion that a goy is allowed to believe in שיתוף. He can't believe in an idol, but he could believe in a partnership between Hashem and something else, which basically means, not as people think, that שיתוף means that there are two gods. Let's say a goy would believe there are two gods, that's not called shittuf, that's avodah zarah, that's actual idol worship. Shittuf means that he believes in another power, but believes also that ultimately, Hashem is the boss. If he believes that Hashem is אלקא דאלקיא, the God of gods, that's shittuf. A Yid is forbidden to believe in that. A Yid is supposed to believe there is no other power at all. There is only one power, which is Hashem. But that mitzvah was given only to Yidden. Where do we get this mitzvah to believe in one God? שמע ישראל השם אלקינו השם אחד. Hashem is one. But the pasuk starts off by saying שמע ישראל השם אלקינו השם אחד. A Yid has to remember that, that השם אחד. But a non-Jew has the right, according to many opinions, to believe in shittuf. Some opinions don't say that. Some opinions hold that even a goy cannot believe in shittuf. The only thing that says a goy could do with shittuf, with partnership, is only when it comes to swear. Since when you do business and you go to court sometimes and you have a goy and they make him swear by their god, a goy is allowed to swear by the name of God together with an avodah zarah, that that is permitted. But to believe that there is another power, that he can't. But many opinions say he could. But again, what does that mean that he could? To believe that Hashem is ultimately the boss. And because of that, the Rambam says that Christianity is not shittuf, it's not partnership. Christianity is avodah zarah, which means that a goy is forbidden to believe in Christianity, because what they believe is, and I don't want to get into the details, I don't know the details and I don't care, but the the main point is that they believe that they're both equal. There's the Father and the Son, Holy Ghost, this whatever the hell what they call it, that they're all equal. That's not shittuf, that's avodah zarah. Shittuf would be if they believe in another power, if somebody or something else controls the world, but if Hashem wants, He has the veto power. But if you don't believe in a veto power in Hashem, that's real avodah zarah. And that, a goy is not allowed to believe, but in shittuf, a goy is allowed. Then a question comes up: Since a goy is not allowed to believe in avodah zarah and not allowed to worship avodah zarah, what happens if they want to force a goy to worship avodah zarah? By a Yid, we know that this is one of those aveirot that you have to be מוסר נפש, you have to give up your life. For עבודה זרה is יהרג ואל יעבור, you have to let yourself get killed. Every other mitzvah in the Torah, if they want to force you to do it, otherwise they'll kill you, the din is יעבור ואל יהרג. Do the aveirah and don't get killed, except three: force you to worship idols, force you to commit adultery, force you to commit murder. Now, since a goy also is not allowed to worship idols, is he obligated to go on מסירת נפש, to let himself get killed rather than worshipping idols? And here, most of the poskim hold that, that's what the Rambam says, that a goy is not obligated. And they even have a proof from a pasuk where it says, one of the pesukim that teaches that a Yid has to go on קידוש השם, on sanctification of Hashem's name, is the pasuk: ונקדשתי בתוך בני ישראל. I will be sanctified amongst the בני ישראל, so the pasuk stresses בני ישראל, but not concerning a goy. Concerning the adultery would be the same. Concerning murder, here there are some opinions that say that a goy is obligated to give up his life in case of murder. It means that just like by a Yid, if someone tells a Yid, \"Go kill that person, if not, I'll kill you,\" you're not allowed to kill that person, you have to let yourself get killed, the same thing would be by a goy. And there the reason is because the other two, the fact that a Yid has to go on מסירת נפש, give up his life, for adultery and for עבודה זרה, is learned out from a pasuk. There's a special verse in the Torah which teaches us that din. How do we know that a person should give up his life for murder? That's not from a pasuk. The Gemara says, that that's taken from logic. The logic is מאי חזית דדמא דידך סומק טפי. How do you know your blood is redder than his blood? That's the expression in the Gemara. In other words, you're going to kill that person to save your life. How do you know your life is more important than his life? And therefore the din is you cannot kill him to save your life. Now that logic applies also to a goy and therefore many opinions hold that a goy would have to go on מסירות נפש. Then there's another point when it comes to when it comes to שפיכות דמים. It comes to murder of a goy, which is the second case. We've spoke about עבודה זרה, just I'm just trying to pick out in every mitzvah some points, about שפיכות דמים. Usually we know that by a Yid the mitzvot are more חמור, are more strict, which means that even those seven mitzvot which goyim are obligated, the Yidden are also obligated in those seven. They're obligated in seven plus. But by a Yid usually it's stricter. When it comes to murder there is one case where it's stricter, worse by a goy than by a Yid. And that is a fetus before it's born. By a Yid, the din is that if a Yid, God forbid, would kill a fetus, which in simple words means would make an abortion on a fetus inside the mother, a Yid would not get killed for it. For murdering you would a Yid gets killed. Of course, talking about cases when they had a beit din and we had a beit hamikdash and Sanhedrin, but we're talking on the level of the aveirah which we could take from the time of the Sanhedrin. So a Yid would get killed, but for murdering a fetus a Yid would not get killed. A goy for murdering a fetus would get killed. That's stricter. One of the reasons for it is because the pasuk that we learn out that a Yid does not get killed that you don't get killed for murdering a fetus, the pasuk says, בני ישראל. So from there the the Torah teaches us that he does not get killed. But since it says בני ישראל, it doesn't mean a goy, and a goy does get killed. And therefore, there is a big question if a goy is allowed to perform an abortion even when it comes to save the mother's life? Like this we know the din is that you can never perform an abortion. We consider it murder just not on the highest level. A person doesn't get killed for it, but it's still considered murder. But if it comes to save the mother's life, then the mother's life comes first. So then you could do an abortion to save the mother's life. A goy is a big she'eilah if he's allowed to do it. Why? Because a Yid one of the reasons you're allowed to do the abortion to save the mother's life because since the death of the mother is worse than the death of the fetus. We just said that a Yid will not get killed for or for murdering a fetus, but would get killed for murdering a a human being. And therefore, that is more important. But since by a goy he would get killed also for murder for doing an abortion on a fetus, then why is the mother less them more important than the fetus? Not everyone agrees to, but there is an opinion like that, that a goy would not do it, you should ask a Yid to do it if it has to be done. By a Yid the din is a Yid is allowed to do it. Why are you allowed to do it? Number one we said before, because the mother's life is more important. But then there is another din, an additional din, which is the din of a rodef. Rodef means if you see somebody chasing somebody else and trying to kill him and there is no other way to save him, you're allowed to save him by killing the one that's chasing him. It's a special din in the Torah. Even though you're killing one person to save the other, but the Torah says if a person is trying to murder somebody, you're allowed to save that person by killing him if there is no choice. In the case of the child that's being born, the fetus that's being born, and because of the birth, the mother is going to die, the the Torah looks at the fetus as being a rodef, is doing something to kill the mother and that's why you're allowed to kill him. But that's not the only reason. That's part of the din. The another reason is because after all, the level of, God forbid, killing a fetus is not as bad as killing a born person, a grown person. But that's only by a Yid, not by a goy. And that's why there is a she'eilah if a goy is allowed to do it. So here we see that a goy is worse than a Yid. There's another point. If a goy kills a goy, it's considered murder by him and he would get killed for it. While by a Yid, it's not the same thing. So here we spoke about עבודה זרה and about שפיכות דמים. and which is the second. Now עריות, adultery, what's considered adultery by a goy? Now, by a Yid we know adultery are, first of all, a married woman, and then there are different relatives which fall under the category of עריות, a whole bunch of relatives. By a goy, at least the way the Rambam paskens, there are only six relatives that a goy is forbidden. We read it here. Not six relatives, six עריות. Here. שש עריות אסורות על בני נח, six עריות: על אם, a mother, אשת אב, the father's wife, even if she's not his mother, אשת איש, a married woman, ואחותו מאמו, and his sister from one mother, וזכר, and a male, ובהמה, and an animal. So there are only these six. Everything else is, according to the Torah, permitted, which means that according to the Torah, a goy is allowed to marry his daughter, for instance. That's why the Ramban asks a question: when it came to the story of Lot, what was so terrible? We all make a fuss: Lot and his daughters. According to the halacha, Lot was allowed to marry his daughters. And he says really they were allowed. They just מכוער הדבר, it was just not nice. And in the eyes of people, they separated themselves, they didn't do it. But according to halacha, where the Rambam says that they are allowed to marry anyone besides these six. What makes a married woman by goyim? We're talking now according to halacha, nothing to do with the civil marriages or things like that. According to the Torah, what I'm saying now is if we would have a government according to the Torah and would want to do everything according to the Torah, what would make the marriage of a goy? So we know by a goy there is no such thing as kiddushin. By us we know, how do you marry? There are two stages. There is kiddushin and nisuin. Kiddushin is when she's engaged. Nisuin is when she's married. Now the engagement we're talking about is not the engagement of nowadays. Nowadays engagement is basically nothing, it's just a promise to marry. The original engagement is when you give the ring. That's kiddushin, and you say הרי את מקודשת לי, you are engaged to me, whatever the translation in English would be. That the moment you give the ring, that moment she's a married woman. And if they would commit adultery right after taking the ring in front of two witnesses, they would get killed for it because that's considered adultery. By a goy, by a Bnei Noach, there is no such thing as kiddushin. So, how did they get married according to halacha? And we say that there is such a thing as a married woman and therefore it's one of the six arayot. The Rambam says, in the beginning of Hilchot Ishut, says like this: before Matan Torah, which means before Hashem gave the Yidden the Torah and told them the mitzvah of kiddushin, how did a person get married? It says, אדם פוגע אשה בשוק, a person, this I'm quoting the Rambam, a person who would meet a woman in the street and speak to her and ask her if she wants to get married to him, he would bring her home, and just by bringing her home and having relations with her, that itself constitutes marriage. That itself would make marriage. There is no such thing as the ceremonies and maasim and a chuppah that we have. These things do not exist by Bnei Noach. In halacha, the fact that they set this woman aside, that she is going to be his wife, took her home and there was relation, that's what makes her married. What about divorce? We're talking about this the marriage of a goy. What about divorce? In halacha, it says the lashon there is no divorce by goyim. What does that mean? One opinion says, yes, that according to halacha, if he's married, finished, he could never divorce her. But there's another opinion that says that's not the pshat. What it means is the divorce is not according the same way the way we divorce. We divorce by writing a get and giving the get. That doesn't apply to goyim. All they have to do is decide that we don't want to be married, and you leave, that's divorce according to halacha by a goy. And it doesn't depend on either one. Each one, whichever one wants it, he could divorce her, she could divorce him. As a matter of fact, there is an opinion that says that by goyim, she could divorce him, he can't divorce her. Like the reason is because by, it says in פסוק, ודבק באשתו, it says a person should leave his father and mother and connect himself to his wife. So he has to stay with his wife, finished. Torah doesn't give any way out, but on her, the Torah doesn't say it. So she could leave and that would be considered divorce. But the accepted opinion is according to halacha, and these all opinions don't apply realistically because we don't have the Beit Din and all this anyway, I'm repeating it again, no one should make a mistake, but the way that according to the halacha is, this was the form of divorce. Divorce is that he just leaves and that's it. There's another way a woman could get rid of her husband, if he died. But the get the way we have it, that doesn't apply. That's the three.

Then let's go to the details of the others. We have the אלף, בית, גימל, דלת. Eiver min hachai, which means taking off a limb of a live animal. This is another case where we find a stricter din by goyim than by Yidden. When you shachat an animal, after you slaughter it the animal is still, we call it מפרכס, it still, what's it called in English? I don't know, jumps around. In other words, it takes time, moments, but it takes moments till the animal dies. A goy is not allowed to eat from that, take off a piece from that animal and then go ahead and eat it later, because that means taking off from a live animal, and a goy is not allowed to eat אבר מן החי. But a Yid is allowed, because by a Yid there is a halacha of shechita. By a Yid the Torah gave a special halacha that when you shachat the animal it's already okay. So here we find it stricter by goyim than by Yidden. There is an opinion that says that a goy is not allowed to drink milk, and a goy is not allowed to eat eggs, because these are called אבר מן החי, they're parts from a live animal. Now the question is, why would Yidden be able to? Yidden are allowed to drink milk because Hashem promised the Yidden, I'll take you to a land of זבת חלב ודבש, a land where, which flows milk and honey. So He said you could have milk, so obviously the Torah was matir, allowed us to drink milk. Then there's a din of שילוח הקן, that if you find a bird, a nest with eggs or little little birds, the whole din you send away the mother, but it mentions eggs there. From there we see you could eat eggs. But since these are mitzvot given to the Yidden, not to the goyim, and they have a din of אבר מן החי, so there is an opinion that says a goy cannot drink milk and they cannot eat eggs. Huh? Honey is different. Okay, leave it for later, I don't want to explain it. Don't forget to ask me, I don't want to mix it in to here. The בית is ברכת השם, blessing Hashem, which means cursing Hashem. So, I just want to mention one point that it seems like many things are stricter. By a Yid, in the time of the בית המקדש, for cursing Hashem he would get killed, but only if he used the real name of Hashem, יו״ד ק״י וא״ו ק״י. But if he used a כינוי, which means a nickname of Hashem, the din wouldn't apply, but by a goy it applies even if it's with a nickname. Then we have the gimel, which is gezel. Gezel includes stealing money, kidnapping people. That's the reason why Shechem deserved to die. How did Shimon and Levi kill the whole city of Shechem? Not allowed to kill people. But we know that for not keeping one of the seven mitzvot he deserves to die. They kidnapped Dinah! And for kidnapping you deserve to die. And here we also see that by goyim there is a certain strictness in this aveirah than by Yidden. By a Yid we know that the real issur of stealing is if it's at least a שוה פרוטה, worth a פרוטה. Now how much that is in our money, I don't know, nowadays maybe it's three cents, four cents, it depends on the time of how silver was, how much the price of silver was in the time of the Gemara, whatever it is. But it has to be a certain amount of money. If a person steals less than a שוה פרוטה, this is not called stealing. But by a goy, even less than a שוה פרוטה is also called stealing. There is no shiurim, there's a din, wherever we find shiurim, which means a shiur is a measurement or a certain amount, that doesn't apply to goyim, and therefore if they're not allowed to steal, they're not allowed to steal at all. Dinim, which is the next one, the dalet, dinim are they have to make courts. And here we have different opinions, that they only have to make courts to judge the people whether they keep the six mitzvot or not. That's what the courts are. And there's another opinion that this includes everything. They have to judge people to see whether they behave properly, whether they do things, whether they steal or whether they they do other types of things which are not right for civilization, that's all included in dinim. The Ramban actually holds that all kinds of things, when you owe a debt and all kinds of things are included in the mitzvah of dinim, that they have to make a court system for that. But there is even another opinion that says that all dinim, all laws between man and man that the Torah has, applies to goyim. When we say the mitzvot don't apply to goyim, those are mitzvot of tefillin and שבת, מצות בין אדם לחבירו, לא למקום. man and Hashem. Mitzvot between man and man, the same halachah that you find concerning a Yid stealing, concerning a Yid holding money, owing money, all these halachot will apply to goyim too, and this will all be included in the dinim that they have to do these dinim. Who could be a judge? Now we know, Gemara says that even when it comes to be a judge in a goyishe court, according to halacha, you can't have a woman. Can't have a woman. That's from a special pasuk you learn out. But you can have men, and according to many opinions you don't need three judges, like by Yidden the beit din is made of three, one is enough. You don't need two witnesses, one witness is enough, and that's enough to be considered a court. And also, the person doesn't need to be warned. By Yidden we know a beit din will never punish a person unless there is a התראה, there is a warning. But by a goy there is no need for התראה. So here are some details concerning each one of the seven mitzvot.

But there are more mitzvot which are difference of opinion whether they're commanded or not, but some hold they are. For instance, the mitzvah of כישוף, not allowed to do black magic. Some hold כלאים, they're not allowed to mix breed different animals or even mix breed different plants. Some opinions say they're not allowed to transgress a vow, even though it's a mitzvah in the Torah. As we see, that Avraham Avinu made Avimelech swear. Now, if a goy doesn't have the obligation of keeping a שבועה, then what did he gain by making him swear? So from here we see that this is also a commandment to a goy. Some say it's connected to ברכת השם. Then there are more things. We know a goy is not allowed to keep Shabbos. And not keep Shabbos, there are differences of opinion. One opinion says that that means they're not even allowed to rest, not even for this religious sake, to rest a whole day and not do anything because they don't want to do anything is forbidden to a goy. But other opinions say they're not allowed to rest on a day for the sake of religion, and it doesn't mean only Shabbos. If a goy would decide Monday, Monday will be my Shabbos, and I'm going for religious reasons, I'm going to make a Shabbos on that day, that is forbidden for a goy. A goy is forbidden to learn Torah. I'm just bringing you more things which are goy obligations and halachot of a goy. He's forbidden to learn Torah. Concerning the mitzvot that he has, the seven mitzvot, he's obligated to learn the halachot, the Torah concerning the mitzvot. And more than that, the Gemara says if a goy learns Torah, he's greater than a Kohen Gadol might be if he's an am ha'aretz, if he didn't study Torah. But that's only concerning those mitzvot that he's obligated. Mitzvot which a goy is not obligated to keep, then he's not allowed to learn those mitzvot, the Torah of those mitzvot. Then there are more mitzvot, just to go through fast, not to waste time, I just wrote this down so I shouldn't, because it's a long list: tzedakah, some hold that a goy has to give tzedakah. Some hold a goy is not obligated. The proof that a goy is obligated is from Sedom. What was the main aveirah of Sedom, that Hashem destroyed Sedom? So it says a pasuk in Yechezkel is because יד עני ואביון לא החזיקה, they didn't give any tzedakah. But if a goy is not obligated to give tzedakah, then why did Hashem destroy it? But here the Rebbe has an interesting peshat. He says that even those opinions that hold that a goy is not obligated to give tzedakah, but if they do it in such an extreme way, which is against לשבת יצרה, against the civilization of the world, then everyone agrees that that's what they're obligated. Since the general obligation is based on the civilization of the world, so even if it's not an official mitzvah, if they do it in such a way, and that's what happened in Sedom. They didn't give tzedakah to an extreme, they even would kill a person for not, for giving tzedakah. That's different. And the same applies to another mitzvah. Some hold that kibbud av va'em, a goy is obligated. And some say not. We find in Chumash that Lavan was, Chazal criticize Lavan for speaking out in front of his father, before his father, but he is not obligated in kibbud av va'em, in honoring father and mother, so why do we criticize him? Here is the same answer. The mitzvah of kibbud av va'em might not be given to goyim, but to be מבזה, to embarrass one's father, which is against normal civilization, that is definitely included in the mitzvot of a goy. Just, we're going late, just a few more moments. What happens if a goy wants to do a mitzvah from the 613 mitzvot? Till now we were talking about what a goy is obligated to do, what he is not allowed to do. But what about other mitzvot? If a goy decides he wants to wear tzitzit, is he allowed to or not? Let's say a goy comes to a rav and asks a שאלה, \"Am I allowed to wear tzitzit? Am I allowed to בענטש אתרוג, or do everything else?\" The halacha is, yes, a goy is allowed to. Not only that, he will get reward for it, Not like a מצווה ועושה, not like somebody who was commanded to do it, but like an אינו מצווה, like someone who's not commanded, which is a smaller reward, but he will get reward. The only thing is, there are three things which some poskim say a goy should not be allowed to hold or do, because they need a special kedushah, and that is the three things of סתם: ספר תורה, תפילין, and mezuzot. Some say. On the other hand, concerning mezuzah, we find the famous story, the Rebbe sent a mezuzah to a goy. And he told that goy that, \"By you, the guards stand around the house of the king to guard the king, and by us, the king guards us, and that's through the mezuzah.\" So he did send a goy a mezuzah, so obviously he held that you're allowed to give. But there are some say that you can't give a goy a mezuzah, you can't have him wear tefillin. And I know from experience, many times we came to a מבצע תפילין in different places and we had goyim there, and they say, even if they say clearly that they're a goy, sometimes they don't tell you the truth, but if they tell you, \"I'm a I'm non-Jew, I'm not a Jew, but I want to put it on. Are you allowed to, or not?\" So, most opinions say you're allowed to, if he means to do it for the sake of a mitzvah. There is an opinion that says not. And the same thing with touching a ספר תורה, some say you shouldn't do it. Concerning what punishment they get for their aveirot, we said before that everyone knows that it's there are no other punishment, just מיתה. If they don't do it, then they just they just get מיתה. When does it start? From what age is a goy obligated to do mitzvot? By a Yid, we know it's from Bar Mitzvah. When you're under bar mitzvah, you're a child, a katan. Well, by a goy also, obviously, it's only for a gadol. A katan, a minor, cannot be obligated, and you can't punish him for not doing. What age starts bar mitzvah of a goy? Now, there are two opinions. So far, everything has two opinions. The reason that there is no halacha really in all many of these things because they're not important לפועל, because we can't pasken them anyway. Other halachot we have to do, we have to pasken. But nevertheless, they talk about it. It depends where we learn out, from where we know that a Jewish child becomes bar mitzvah when he's 13. And there are two opinions. One opinion is that we learn it out from Chumash. It says in Chumash the youngest person in Chumash ever called איש was 13 years old. And that is Parshat Vayishlach: ויקחו שמעון ולוי איש חרבו. When שמעון and לוי killed שכם, it says each one, איש איש took his sword. לוי, who was the younger one, was just 13 years old. So, from there we know that 13 years old, you are called איש. And since you're called a a man, you're already an adult. Then there's another opinion, that's the Rosh, that it's halacha leMoshe miSinai. Hashem told Moshe Rabbeinu. We have a klal, a rule: כל השיעורים הלכה למשה מסיני. All the measurements all come from halacha leMoshe miSinai. For instance, when we have to eat something, when there's a mitzvah to eat matzah, how much do you have to eat? There is a shiur. You have to eat a kezayit. When there are things you're not allowed to eat, when do you get punished? If you eat a kezayit. Then there is when you have to drink something, how much must you drink, or how much must the the cup hold? A reviit. That's a shiur. Then we have a shiur of ד' amot, four amot. Carrying Shabbos, you can't carry four amot. Where did these measurements come from? All measurements are halacha leMoshe miSinai. It's not in the Chumash. Moshe Rabbeinu heard it from Hashem orally, and he handed it down. And the Rosh says amongst these measurements was the measurement of when you become an adult: 13 years old. Now, we have a rule that all these measurements don't apply to goyim. They were told about Yidden. Like we said before, why is a goy not allowed to steal even less than a perutah? So, one of the peshatim is because the measurement, the shiur of a perutah, is הלכה למשה מסיני. It doesn't apply to a goy, so even less than that is not allowed. According to this opinion, the date of 13 years old does not apply to a goy. And therefore, when does he become obligated? Everyone in a different time. Whenever the בית דין will feel that his mind is developed, he will be obligated. If בית דין decides he's could be 15 years old, if בית דין feels his mind is not developed, he wouldn't be obligated. On the other hand, it could be a nine-year-old boy, and if the בית דין feels, he would be considered a גדול. That's according to this opinion. According to the other opinion that's learned out from the word איש, in other words, the Torah is not telling us that that something from שמים. It's telling us that by the time you're 13, an average human being becomes an adult by 13. His mind is developed average by an average by 13. If it's telling us that, then the same thing would apply to a goy, because he's also a human being. So, according to that, the Bar Mitzvah of a goy would also be when he's 13 years old. The main thing that's important for us, and what I'll finish, is that what the goyim have to do is one thing, but we have an obligated obligation to do, to make sure that the goyim keep their mitzvot. Now we can't do any of these things that we did before, we can't do any punishment, we can't force them. But on the other hand, what we could do is talk to goyim to see that they should at least know about the seven mitzvot, and that they should try their best to keep the seven mitzvot. And the Rambam said it's our obligation. And we could tell them that if they keep the seven מצוות, יש להם חלק לעולם הבא, they have a share to the world to come, like Rambam says, what I quoted before. So that makes it much, much more important, that this makes their life eternal. Because otherwise, a person dies and that's it. A Yid dies, his neshamah will come back at תחיית המתים and עולם הבא. But a non-Jew, that's finished. But if he keeps the seven mitzvot, his life is eternal, too. And that's the most important thing we can tell them. Okay.

Yes. You said before that we can't have any hana'ah from בני נח. Well, how about I didn't say that. I didn't say that. I thought you said you can't have If someone makes a נדר, if someone makes a vow that he should not have any hana'ah from בני נח, it only includes goyim, not Yidden. If someone does it. Because you might think, since he said, \"I will not have any use from בני נח,\" and Yidden are also children of נח, so it would mean he can't have any benefit from anybody. So I just said that the word בני נח is a title that applies to goyim, not to not to anybody, not to Yidden. But not that you can't have any benefit. Yes. There are a group of five organized people called בני נח that are actually There is. There is an organization I think in Texas of a lot of goyim who took upon themselves to keep the seven mitzvot. They don't want to be מגייר, they don't want to convert. They want to keep, but they want they don't believe in Christianity or other religions, and they want to keep the seven mitzvot according to the Torah. And they have groups, and they have study groups, and etc., etc. Is that growing? I think so, I think so, it's it's the movement is on for 10-15 years. Very good, that shows that we're getting closer to Mashiach. For a goy to learn Torah for intellectual reasons, if it's not concerning the seven mitzvot, yes, it's an aveirah. Just one second, yeah. דינים? דינים. Yes. I wondered why women are not permitted to be judges? Concerning goyim, I can't say exactly, but I assume it's the same reason why they can't be judges in the Yiddishe courts. And I'll tell you what it says. Because the women are too emotional. They have too soft hearts, their hearts are soft, and they have strong feelings, and many times they would base their judgment according to their feelings, which is for their it's it's on the on a positive thing, and a negative thing. But because of that, they can't be judge, because a judge has to look at it pure, pure logic, a pure seichel, and not to mix in your emotions, and a woman can't. Just like it says, an old, very old man can't, and other case other, it's all for side reasons, not because we have something against the women. Yes. Who is going to ask, yes? I learned that the honey in the Torah is the date honey. Yes. But that's, oh, forget about that question. Yeah. The honey in the Torah, when it says זבת חלב ודבש, means date honey, so that's not a question. The question is what about honey from bees? Now, if honey from bees would be part of the bee, then we wouldn't be able to eat it, not of אבר מן החי, not because it's part of a living thing, because we can't eat bees! Just like we can't drink milk from a non-kosher animal, if you milk a donkey or a pig, you can't drink the milk, because כל היוצא מן הטמא טמא. Whatever comes out from a non-kosher animal is non-kosher. So the honey that comes from a bee should be forbidden for a side reason, because it's part of the bee. Gemara says that the way the bees make the honey is that they collect it from the flowers, and that in in its purity is given out again as honey. There's no part of their saliva mixed in. That's how the חכמים they look, פסקנ׳ד, and therefore you're allowed to eat it. But otherwise, a Yid wouldn't eat it for different reasons. Yes. For what they're doing now, if you'll bring him to Beit Din, they probably will. If you'll bring him, someone will bring him to Beit Din. That I don't know, I don't think so. There would be an obligation to force him to keep, I don't know if there's an obligation to bring him to Beit Din. Doesn't say. Obligation to force him, Beit Din will have to force him to keep it. I don't know if Beit Din have to investigate what they did before, doesn't say that. Yes? Oh boy. Anywheres in the world. There's a special category called גר תושב, but that's not enough that he keeps the שבע מצות, he has to accept it upon himself and he becomes this like certain status, and it says clearly that the halachot of גר תושב only applied when היובל נוהג, the time when the יובל applied. Even in Eretz Yisrael, in the second Beit Hamikdash, there was no יובל, there was no גר תושב. But that's a separate din. But the fact that we have to see that the goyim do it is something that has nothing to do with גר תושב. It's not a good idea, probably, but it's not part of it's not like abortion. Yeah, but the because of the pasuk No, no, because of the פסוק לשבת, it says you should have many children. As a matter of fact, it says even לגבי יידן that for the mitzvah of פרו ורבו, פריה ורביה, which is to multiply and to be fruitful, which is like an obligation, if you have one boy and one daughter, one girl, you have fulfilled the mitzvah. Nevertheless, it says מצד the mitzvah of Shabbos, you should have more and more. So the mitzvah of Shabbos, the Gemara says clearly, means that you have to have more children and more children. And since mitzvah of Shabbos applies to a goy also, so then he shouldn't do it. No, no, by a goy, he is even chayav for it. A Yid, you're not allowed to steal even less than a perutah. You're not chayav. A goy steals less than a perutah, he is chayav. He's also chayav. He's also not chayav. Oh, not chayav, not chayav. Right, right, because the issur is on the Yid. All the שבע מצות? Yeah, that we have to look through the Gemara Sanhedrin. That's I didn't go through all the pesukim. Most of them are learned out from pesukim in Parshas Bereishis by Adam Harishon. אבר מן החי is the one that's learned out from a pasuk by Noach, but this there's a pasuk, and the Gemara goes through a whole list of limudim of how we know it. So if we were to look up all these places, show it to the goy. Now, if a goy does not believe in תורה שבעל פה, then he wouldn't accept it, because they're not actually written out in the Chumash. The chachamim in תורה שבעל פה explain pshat in the pasuk. See, most of our mitzvot are the same way. How do we know you take an etrog? Says in חומש אתרוג? In תורה שבעל פה, in the Oral Torah, we learn how to make an etrog. So the same things with their mitzvot. So if a goy believes in תורה שבעל פה, then you could show him. The Gemara explains this and this pasuk, this in this way, so he knows it. If he doesn't believe in תורה שבעל פה, then finished, then you can't do anything. If a Yid doesn't believe in תורה שבעל פה, he won't accept the mitzvot either. Yes? See, we're not talking here about a Yid's geneivah, but the כלל גניבה includes stealing for money and people, kidnapping. And then there is a concept of גניבת דעת also. That's like an what's it called, an הסתעפות, an What's הסתעפות? It comes out, an outcome of the mitzvah of the issur of geneivah. And there is What else did you say? גניבת דעת and גניבת זמן, that's not in הלכה, דין of geneivah. גניבת שינה, גזל שינה they call it, stealing sleep, but that's not a real גדר of geneivah, of gezeilah. Yes? Something else, okay. The reason I didn't touch I'll I'll Okay, if you I didn't touch upon that because we're not talking here about the relationship of a Yid to a goy, if you're allowed to steal from a goy or not. We're talking now, tonight, about the obligation of the goyim, what they have to do. It's good for us to know what they have to do. But you're asking now something else: can a Yid steal from a goy? The the answer is no, you're not allowed to. The only thing that it says his טעות עכו''ם. A goy makes a mistake, and on his own gives you something which you really shouldn't, but it's on his but he gave it to you on his own, and you tell him clearly, \"Are you sure this is what you want to do?\" and he says, \"Yes,\" then, על פי דין, you don't have to give it back. But it says if it'll be a kidush Hashem, you should give it back. The Gemara tells stories of a person who bought a donkey, and then they found a diamond there, and everything they gave it back and made kidush Hashem kidush Hashem, that's. But, otherwise, על פי הלכה, you don't. But stealing from a goy is the same aveirah as stealing from a Yid. Yes. Second question. But, according to the to the to the opinion that says that the halachah of the dinim that's of the Bnei Noach are holding a law for another aveirah, isn't there also the law kind of regarding the um Except What happens if if a Jew's uh if a Jew's ox goes into the gores and gores gores the ox of a גוי is patur and. No. But there you would be taking him to the goyishe court, says. And if the goyishe court pask's that you don't have to pay, go ahead. But, in our courts, according to that opinion, you would have to pask'n even for the גוי. That he's that he uh yeah, to pay. Let's say it's a case where, al pi din, you have to pay. So, the same din would have according to this opinion, apply to a ייד and apply to a גוי. Extends to laws that doesn't apply to a Jew or a גוי in in that in that. No, no. Those places where the Torah says clearly not, it's not. I'm talking about places where the Torah doesn't say clearly. Some places, the Torah says clearly, רעהו ולא של עכו''ם. So, those are clear. But, other cases, which are not like that, unless the Torah specifies that a גוי is excluded, the גוי is included according to this opinion. Nevertheless, even in those cases, the Gemara says if you could get away by going to the goyishe court, if it will save you money, then you could go to the goyishe court for the גוי. That's a different point. That is true on that on that person that says that the dinim are the same. Now, how is it going to be different, though? No, no, no. The goyishe court will pask for them. The dinim is that they have to pask it that way. But, they're not doing the right thing. It doesn't have to do with you. So, they're doing an aveirah. But, if they'll pask that you're patur from paying, go ahead. Yes. Is there is some small level of of your function at least according to the 7 No. Oof! That's one of the very, very hard questions to answer. Is there free choice by a גוי? It's like, I I'm the I'm I'll I'll just answer you outright without explaining it for one simple reason, because I don't understand it. What it says is, a ייד has bechirah chofshit, free choice. And a גוי has bechirah, but not chofshit. He has choice, but not free choice. Take it or leave it. I don't know. It's very hard to understand. But, this is what it says. Yes. because the halachah says it's mutar? If he needs the if that's if that's the reason why he did it? Because because the That's of בנים, you can take of. \"Neין\", shall we shall have to shall have standard? What is meant of בנים? It's meant eggs. No, בנים is eggs. He's asking I said before that how do we know יידן are allowed to eat eggs? From the mitzvah of שלוח הקן of sending away the mother. So, you asking what it speaks about the mother, not about the eggs? So, the pasuk says, the Torah says if you happen to pass by, and you see a mother bird sitting over little birds or over eggs, you could send away the mother, and then you could take the children, which which It says you take the children, which means the children here means or the the the birds or of their eggs, because the pasuk starts off with eggs. It starts off What is standard? In this pasuk, it means eggs, because the pasuk starts off with eggs. It says, ביצים אפרוחים או ביצים. So, it means that now you send it away, you could take it. What could you take? So, the general word is בנים because the eggs are also בנים. But, it means that you are going to take the eggs, what are you going to do with it? Obviously, you're going to eat it. Yes. From the from the other instead of the I guess could you repeat why? If you can mention stricture from going, some of the laws. Who was the I I didn't say anything about it. I'm not repeating it because I never said it. Okay. I just said that there these cases are strict. The pasuk, the Torah tells us stricture because there are certain dinim that were not given to them and, as a result, it happens to come out stricter. Since the dinim of shechitah were not given to a goy, would it be less closer to the? No. Don't make up ideas. No, no. Because they have no mitzvah of shechitah, for instance, to slaughter. So, therefore, when the the animal is still alive, even though you shachat'ed it, on by them, you don't have this din of shechitah. So, automatically, it makes them forbidden, because it's still alive. While, by us, since the Torah gave us a mitzvah of shechitah, I'm using this example, so after you slaughter, it's mutar. It's not because of any other thing. The point is because the certain law, the way it's given to us, makes the easier for us in that case, but no other reason. According to some opinions, a goy can't, is not allowed. It's אבר מן החי. It's part of a live animal. It comes from the live animal. Well, meat they are, only if it's dead, but if you take it off while it's alive, then they're not allowed. All right, if I can have your attention for two seconds, we'll let you go home. I want to thank, start by thanking the individual who sponsored the refreshments. We always need sponsors. To refresh, to sponsor refreshments is $15. Please anybody who's interested, see me after the class.