When we first publish this teaching we received a large number of questions about this topic. We therefore re-did this topic in a question and answer format and included many of those insightful questions that helped this work come together in greater fullest. With this in mind we begin by sharing the questions before we give our answers:
2. Could the ruling by the Pharisees be why the Church doesn't keep all the laws of Torah?
3. So where did the above rules come from anyway?
4. What does the New Testament say, if anything about these laws?
5. What does the Holy Roman Catholic Church say about this?
7. If Catholics keep all but one law more or less, why not require all Catholics to keep them?
The Noahite Covenant
According to the Jewish sages, The Noahite Laws were meant as a way for HaShem to bridge a way between the Jewish people and the Goyim (those of the nations). There are seven Laws or prohibitions (with the last a positive Commandment):
1. Idolatry
2. Improper use of YHVH's Name
3. Murder
4. Sexual immorality
5. Theft
6. Inhumane conduct
7. The requirement of a court of law (Bet Din) and a system of Justice be established
Sanhedrin 59a
If they wished to keep other Mitzvoth (Laws) they would have to defile them in some way, like light a fire on Shabbos or leave a little leavening around during Chag HaMotzi. The first time we read this, we felt offended, but we prayed to HaShem and this is what we believe He taught us:
The above rule was created for the Noahite's own good. They lacked the knowledge to keep Mitzvoth kosher (proper), therefore they would end up defiling the Commandment anyway. Thus HaShem put this in so they would have no guilt as they tried to learn HaShem’s ways (this would be similar to giving your child a task that would be difficult to keep without the proper knowledge, so you would be patient and understanding as they struggle through that task. If they failed, you would not be upset because you rather expected them to fall short). If and when a person was ready to take that final step in faith to keep all the remaining Mitzvoth they had one year to complete the learning process (these were Gerim or those that sojourn among us).
2. Could the ruling by the Pharisees be why the Church doesn't keep all the laws of Torah correctly?
Not only is it likely, it is also consistent with the Word of HaShem. If you study the loosening and binding that Peter has done over these last two thousand years you'll see that all the Church's holidays and "rules" mirror the ones of Torah. For example, they keep a Sabbath but most Christians keep this day of rest on Sunday instead of Saturday. Also the Catholic Church keeps Pesach, but they do this three days before Easter; and Easter is only partially fixed by the moon. Go to each of the Jewish holidays and you'll see that we included the Church's mirror holiday somewhere in each text. Did the Church understand what She was doing when She created these holidays? We doubt it, however She is led by the Ruach HaKadosh (Holy Spirit) which brings her to where HaShem desires, including to the spiritual meaning of our faith to create these holidays that would mirror the ones of old.
So if this is true, why has She not come closer than She is now? The answer we believe originates back to the time of the Apostles where those of the Goyim who accepted the rules of the Noahite covenant, would then visit the synagogue and be matched up with a believer who would instruct them in the ways of our ancestors. They would be invited to a neighbor's Pesach feast and learn through seeing. In time they would fall in love with these traditions and go before the elders and ask to become a Gerim. However, by the third century such hostility had grown between the Catholic Church and the rabbis that Christians would be bodily thrown out of the synagogues. With this connection lost the members of the Church remained where they were and as fewer Jews joined in fellowship the need to abide by Act 15 all but ceased.
Was this what HaShem had planned? That answer will be covered in the stories of the travels Moshe when they are completed. Until then we’ll let everyone wonder.
3. So where did the above rules come from anyway?
The outline for the keeping of the Noahite Covenant is actually found in Sanhedrin 59a of the Talmud. Six of these laws were actually given to Adam but were extended to Noah because he and his family were the sole survivors of the great flood. Therefore their transmission was based on Him keeping them and then passing them on through his sons.
If you can't find these eight Mitzvoth in the section of Torah that deals with Adam, it's because they are not found there. They are actually found in Deuteronomy and Leviticus.
1. Establish courts of Law
Deu.16.18: "Appoint yourselves judges and offers in all your gates, which the L-rd, your G-d, gives you tribe by tribe; and they shall judge the people with righteousness judgment.
2. Do not blaspheme
Lev.24.15: "Anyone who curses his G-d shall bear his sin.
3. Do not worship idols (the second of the Ten Commandments)
Deut.5.7-9: "You shall have no other gods before Me. You shall not make for yourselves a graven image, or any likeness of anything that is heaven above or on earth beneath, or in the water under the earth. You shall neither bow down to them nor serve them . . ."
4. Do not murder (the sixth Commandment)
Deut.5.17 and Gen.9.4: "You shall not murder . . ."
5. Do not commit adultery (the seventh Commandment)
Deut.5.17: " . . . neither shall you commit adultery . . ."
6. Do not steal
Lev.19.11: "You shall not steal . . ."
7. Do not eat the limb of a living thing or its life's blood
Gen.9.4: "But the flesh with its living soul, its blood, you shall not eat."
The rabbis teach that Adam did actually have these laws and that he abided in them, and thus these were passed on through the Oral Torah until it was finally written down in the Talmud, Sanhedrin 59a. It also has been said that this was the evil that men committed that was so grievous that HaShem judged them and drowned them in the flood.
4. What does the New Testament say, if anything about these laws?
Actually, the Noahite Covenant is acknowledged in the Brith HaDoshah (New Testament), but it's wording is different and it mentions fewer laws:
Acts 15.19-21: "Therefore my judgment is that we should not trouble those of the Gentiles who turn to G-d, but should write to them to abstain from the pollutions of idols and from unchastity and from the strangled and from the blood. For from early generations Moses has had in every city those who preach him, for he is read every Sabbath in the synagogue."
And again in Acts 15.28-29:
"For it seemed good to the Holy Spirit and to us to lay upon you no greater burden then these necessary things: that you abstain from what has been sacrificed to idols and from the blood and from what is strangled and from unchastity."
5. What does the Holy Roman Catholic Church say about this?
Some say this drive to return to our roots in the Jewish way was promoted by Vatican II. For this reason we will reference from "The Manual of the Holy Catholic Church", by Rev. James J. McGovern, D.D. (Published with approbation of the Most Rev. James Edward Quigley, D.D. Archbishop of Chicago, Duggan Publishing Co. Chicago, Copyright © 1906). Most Rev. James Edward Quigley, D.D. Archbishop of Chicago in that same year, also granted the imprimatur.
In the document "One hundred and Fifty Important Facts in Catholic Church History Explained, Chapter XVII; (contained in book above quoted), we are told in fact No. 4 (page 308), that Peter was the first pope and the Church prove this by pointed to Yeshua's own Words:
"Thou are Peter and upon this Rock I will build My Church. I will give thee the keys of heaven. I have prayed for thee, Peter, that thy faith fail not, and thou being once converted, confirm thy brethren. Feed My Lambs; Feed My Sheep."
This above statement actually includes several different statements directed at Peter that were from Yeshua:
Matt.16.18-19:
"I tell you Peter, and on this Rock I will build My Church, and the powers of death shall not prevail against it, I will give the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven."
Lk.22.31:
"Simon, Simon, behold, satan demanded to have you, that he might sift you like wheat, I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren."
and Jn.21.15-17:
"When they had finished breakfast, Jesus said to Peter, 'Simon son of John, do you love Me more than these' He said to Him, 'Yes L-rd; You know that I love You.' He said to him, 'Feed My lambs' A second time He said to him, 'Simon, son of John, do you love Me? He said to Him, 'Yes, L-rd, You know that I love You'. He said to him, 'Tend My sheep.' He said to him a third time, 'Simon, son of John, do you love Me?' Peter was grieved because He said to him the third time, 'Do you love Me?' and He said to Him, 'L-rd, You know everything; You know that I love You.'? Jesus said to him,' Feed My sheep.' "
We agree with our Church's interpretation that Peter represents the pope and upon this Rock the Church can claim authority. For more information as to why we hold this view please see Peter's Seat.
In regards to the passages in Acts, we also find in the same book listed as #17:
Question: When was the first Council held?
Answer: In Jerusalem, A.D. 51. In this council the Gentile converts were declared exempt from the ceremonies of the Mosaic Law. After there had been much dispute, St. Peter, who presided, pronounced the decision in the name of the Church and all the multitude held their peace.
This decision was written down in Acts 15, which we quoted above. Here it clearly states that the Gentiles were freed from keeping all the Laws of Moshe. But what about the three Laws quoted above? Well, Peter set this Law and he was the Holy See of that time and only the Holy See can loosen it. So the question that beckons is whether the Church has done as such?
In our research we have found this following quote from the New Catholic Encyclopedia, 1967 Ed.:
"This is the name given to the meeting which is described in Acts 15.1-35, which determined that Gentile believers were not bound by as many facets of the Mosaic law as Jewish believers. It occurred approximately 50 C.E. Speeches in defense of the Gentile Christians from the Law were made by Peter Barnabas and Paul. The apostles conviction was that their decisions were assisted by the Holy Spirit. The council was led by Paul, Barnabas (both recognized as apostles of the Gentiles), and the elders of the Church of Jerusalem. Injunctions were also given in interest of peaceful unity and were applied only in localities where many Jewish Christian were found. The most important result of this council was the decision that faith in Jesus as the Messiah was not exclusively Jewish. In other words, it was at this point that faith in Jesus began to separate from other forms of Judaism, a move more or less finalized by the recognition of the first century of Jesus as G-d incarnate."
There is record from this council that these words were for specific communities:
"The brethren, both the apostles and the elders, to the brethren who are of the Gentiles in Antioch and Syria and Cili'cia, greeting. Since we have heard that some persons from us have troubled you with words, unsettling your minds, although we gave them no instruction . . ." Acts 15.23-24.
And thus the Holy Roman Catholic Church decided that this law was a Jewish Law for those Goyim that joined our Church that lived in Jewish communities alone. This ruling, by the way comes from the Council of Florence, and it also adds that once a community become fully un-Jewish then no one should keep the laws of Kashrus.
Let's review those seven Laws-
(All quotes from below are from "The Catechism of The Catholic Church" Latin text copyright © Libreria Editrice, Citta del Valticano 1993 Translation subject to revision in the light of editio typical online version at http://www.christusrex.org/www1/CDHN/apostol.html)
1. Idolatry:
2113. "Idolatry not only refers to false pagan worship. It remains a constant temptation to faith. Idolatry consist in divinizing what is not G-d. Man commits idolatry whenever he honors and reveres a creature in place of G-d, whether this be gods or demons (for example satanism), power, pleasure, race, ancestors, the state, money, etc. Jesus says, 'you cannot serve G-d and mammon.' Mt.6.24. Many martyrs died for not adoring 'the beast' [cf. Rev.13-14] refusing even to simulate such worship. Idolatry rejects the unique L-rdship of G-d; it is therefore incompatible with communion with G-d." Gal.5.20, Eph.5.5
2. Improper use of YHVH's Name:
2146. "The second Commandment forbids the abuse of G-d's Name, i.e., every improper use of the names of G-d, Jesus Christ, but also of the Virgin Mary and all the saints."
2148. "Blasphemy is directly opposed to the second Commandment. It consists in uttering against G-d; inwardly or outwardly- words of hatred, reproached, or defiance; in speaking ill of G-d; in failing in respect toward Him in one's speech; in misusing G-d's Name. St. James condemns those 'who blaspheme the honorable Name (of Jesus) by which you are called.' Jam.2,7, The prohibition of blasphemy extends to language against Christ's Church, the saints, and the sacred things. It is also blasphemous to make use of G-d's Name to cover up criminal practices, to reduce peoples to servitude, to torture persons or put them to death. Blasphemy is contrary to the respect due G-d and His Holy Name. It is in itself grave sin. [CF.CIC., can. 1369]"
Also see 2147, which covers oaths.
3. Murder:
2261. "Scripture specifies the prohibition contained in the fifth Commandment: 'Do not slay the innocent and righteous,' Ex.23.7. The deliberate murder of an innocent person is gravely contrary to the dignity of the human being, to the golden rule, and to the holiness of the Creator. The Law forbidding it is universally valid: it obligates each and everyone, always and everywhere."
2268. "fifth Commandment forbids direct and intentional killing as gravely sinful. The murder and those who cooperate voluntary in murder commit a sin that cries out to heaven for vengeance. Gen.4.10. Infanticide, [C.F.GS51 #3] fratricide, parricide, and murder of a spouse are especially grave crimes by reason of the natural bonds, which they break. Concern for eugenics or public health cannot justify any murder, even if commandment by public authority."
2321. "The prohibition of murder does not abrogate the right to render an unjust aggressor unable to inflect harm. Legitimate defense is a grave duty for whoever is responsible for the lives of their's or the common good."
also see 2277.
4. Sexual immorality:
2337. "Chastity means the successful integration of sexuality within the person and thus the inner unity of man in his bodily and spiritual being. Sexuality, in which a man's belonging to the bodily and biological world is expressed, becomes personal and truly human when it is integrated into the relationship of one person to another, in the complete and lifelong mutual gift of a man and a woman. The virtue of chastity therefore involves the integrity of the person and the integrity of the gift."
2349. "People should cultivate (chastity) in the was that is suited to their state life. Some profess virginity or consecrated celibacy, which enables them to give themselves to G-d alone with an undivided heart in a remarkable manner. Others live in the way prescribed for all by the moral Law, whether they are married or single." [CDF,Persona humana 11.] "Married people are called to live conjugal chastity; others practice chastity in continence: there are three forms of the virtue of chastity: the first is that of spouses, the second that of widows, and the third that of virgins. We do not praise any one of them to the exclusion of the others . . . This is what for the richness of the discipline of the Church. [St. Ambrose, De viduis 4, 23: PL 16, 255A.]"
For more on marriage and divorce, see 1632.
5. Theft
2512. "In virtue of communitive justice, reparation for injustice committed requires the restitution of stolen goods to their owner: Jesus blesses Zacchaeus for his pledge: 'If I have defrauded anyone of anything, I restore it fourfold' Lk.19.8. Those who directly or indirectly, have taken possession of the goods of another, are obligated to make restitution of them, or to return the equivalent in kind or in money, if the goods have disappeared as well as the profit or advantage their owner would have legitimately obtained from them. Likewise all who in some manner have taken part in a theft or who have knowingly benefited from it- for example, those who ordered it assisted in it or received stolen goods- are obligated to make restitution in proportion to their responsibility and to their share of what was stolen."
2534. "The tenth Commandment unfolds and completes the ninth, which is concerned with concupiscence of the flesh. It forbids coveting the goods of another, as the root of theft, robbery, and fraud, which the seventh Commandment forbids. 'Lust of the eyes' lead to violence and injustice forbidden by the fifth Commandment. [CF.1Jn.2.16 Mic.2.2] Avarice, like fornication, originates in idolatry prohibited by the first three prescripts of the Law. [CFWis.14.12] The tenth Commandments concerns the intension of the heart; with the ninth, it summarizes all the precepts of the Law."
6. Inhumane conduct (including blood or eating a live animal):
We'll treat this Law in two parts, starting with humane treatment of animals:
2415. "The seventh Commandment enjoins respect for the integrity of creation. Animals, like plants and inanimate beings, are by nature destined for the common good of past, present, and future humanity,[Cf.Gen (but the chapter reference is obscure)] Use of the mineral, vegetable, and animal resources of the universe cannot be divorced from respect for moral imperative. Man's dominion over inanimate and other living being granted by the Creator is not absolute, it is limited by concern for the quality of life of his neighbor, including generations to come; it requires a religious respect for the integrity of creation.[Cf, CA. 37-38]"
2416 "animals are G-d's creatures. He surrounds them with His providential care. By their mere existence they bless Him and give Him glory. [Cf Mt.6.26, Dan.3.79-81] Thus men owe them kindness. We should recall the gentleness with which saints like St. Francis of Assisi or St. Philip Neri treated animals."
Clearly, we are called to humane treatment of animals if we are called to respect them as St. Francis of Assisi and St. Philip Neri. This is what we believe what our Church means when it tells us that we should treat our entire world with "religious respect". This is summed up in a story from the sages: when HaShem created the heavens and the earth, He brought Adam to see all the glory of His creation and charged him, "All was created for you as a gift, don't destroy it for you may not be able to set things right again."
On the blood we have only the scripture in 9.4 as a guide:
"Only you shall not eat flesh with its life, that is, its blood."
Modern science has since proven the truth of these words. The blood carries food, water, and oxygen to each cell in the body and removes wastes as well. But few realize that these same channels are the highway for cancer cells and toxins that have made their way into the body as well. Long before cancers and toxins show up in other tissues they can be found in the blood of the still 'healthy' recipient. Could this be why Hashem warned us not to consume the blood? That His words were not for reasons of holiness that we abstain from this but rather for reasons of health? After all, the Word also told us over a thousand years ago to wash our hands lest we die and Yeshua also stated that this act had nothing to do with holiness. Therefore, HaShem ordered us to wash because when we wash away dirt we also wash away the germs that make us sick. In other words, eating the blood may not send you into Sheol (Hell), but it may make your time on earth that much shorter and less fruitful.
Yet at Florence, the Council through the Ruach, lifted these laws for the Goyim in Goyim communities. Yet if they are so good for us was this lifting a mistake? We believe there is Biblical proof to support the Council's move in Galatians:
"But when I saw that they were not straightforward about the truth of the Gospel, I said to Cephas before them all, 'If you though a Jew live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?"
To elaborate on the history for these words of Rav Shual, Pope St. Peter came into that community to meet with Rav Paul and to learn about his mission to HaGoyim. While there he sat down and ate with HaGoyim, but when Jews from Jerusalem showed up he separated himself from these new believers and ate only with his Jewish companions.
Thus when Rav Paul chastened him, he did not do so because Peter ate Goyim food (non-kosher), but rather because of peer pressure. In other words what Rav Shual was saying to Pope Peter is "how can you, who was raised Jewish and lived your whole life Jewish expect the Goyim to withstand peer pressure when you yourself cannot?!"
In our eyes this truth goes beyond Kashrus keeping. In fact it envelopes all the Halacha Law, even the Catholic version of the Noahite when it comes to Protestants. It is one thing to say we Catholics should keep the Noahite (with the lifting upon the blood upon those not in Jewish communities) because we are raised in these laws from the moment of our Baptism to the day we die; but to require it upon those who are not raised in the same type of law abidance is another for they are not taught to abide the Catechism, the Magisterial Authority and Holy See as we are.
And so our Church's lifting of this law is not enough to state that she does not keep the Noahite because for those who live in Jewish communities these are still bound to this law. It is only lifted for those outside those communities and we believe this was because these laws would be too burdensome for those trying to stay faithful to HaShem. Even Judah does not expect all Jews to keep all of the 613 laws (some are limited to the land while others are connected to the Holy Temple). Thus lifting Laws for the needs of the people is a Jewish practice not a Goyish one!
7. The requirement to establish courts of Law and a system of Justice.
On personal responsibility:
1459. "Many sins wrong our neighbor. We must do what is possible in order to repair the harm (e.g. . . , return stolen goods, restore the reputation of someone standard, pay compensation for injuries). Simple Justice requires as much. But sin also injures and weakens the sinner himself, as well as his relationships with G-d and neighbor. Absolution takes away sin, but does not remedy all disorders sin has caused. {Cf. Council of Trent (1551): DS 1712.] Raised up from sin, the sinner must still recover his full spiritual health by doing something more to make amends for the sin: he must 'make satisfaction for' or 'expiate' his sins. This satisfaction is also called 'penance'."
1807. "Justice is the moral virtue that consists in the constant and firm will to give their due to G-d and neighbor. Justice toward G-d is called the 'virtue of religion'. Justice toward men deposes one to respect the rights of each other and to establish in human relationships the harmony that promotes equity with regards to persons and the common good. The just man, often mentioned in the sacred scriptures is distinguished by habitual right thinking and uprightness of his conduct toward his neighbor. 'You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor.' and 'Masters, treat your slaves justly and fairly, knowing that you have a Master in heaven.' Col.4.1"
Societal Justice:
Where are the courts? For governments that are supported by Catholics, the order to establish such courts are explicitly named in 1928 in "Society ensures social justice when it provides conditions (for) . . . individuals to obtain their due." But it goes further to demand that we as individuals and as a society care for the weakest and more helpless members within the society. Furthermore, the Church itself has established courts for justice within Her. These are called tribunals and when they are named we have what are called Cantaconical Inquisitions. Although most people may only be familiar with the tribunals used for annulments, their breadth is much larger. It can range from stopping heresies within the Church to defending those of the Elect that are unjustly treated by someone in authority within the Church. Imperfect as some claim this system to be (see the Spanish Inquisition) it is still kosher by Halakhah precepts of Mitzvoth, and even required of Her. Unfortunately, no judicial system is perfect (except that of HaShem), however, we are not called to create a perfect system of justice, just create one to the best of our ability. This we feel our Church has done over these past two thousand years. Indeed, the Spanish Inquisition did occur with some over zealousness on her part, however that was during which a complex time in our Church's history where wrong was done on both sides.1928, "Society ensures justice when it provides the conditions that allow associations or individuals to obtain what is their due, according to their nature and their vocation. Social justice is linked to the common and the exercise of authority."
2236. "The exercise of authority is meant to give outward expression to a hierarchy of values in order to facilitate the exercise of freedom and responsibility by all. Those in authority should practice distributive justice wisely, taking account to the needs and contribution of each, with the view to harmony and peace. They should take care that the regulations and measure they adopt are not a source of temptation by setting personal interest against that of the community. [Cf. CA 25.]
2446. "St John Chrysostom vigorously recalls this: 'Not to enable the poor to share in our goods is to steal from them and deprive them of life. The goods we possess are not ours, but theirs.' [St. John Chrysostom, Hom. in Lazaro 2,5: PG 48, 992.] The demands of Justice must be satisfied of all; that which is already due in justice is not offered as a gift of charity. When we attend to the needs to those in want, we give them what is theirs, not ours. More than performing works of mercy, we are paying our debt to justice. [St. Gregory the Great, Regula Pastoralis. 3,21:Pl 77,87.]"
Conclusions:
We can see that the average Catholic, in good standing with the Church, is already keeping 6 of these 7 laws already! That is 93%, a passing grade; not to mention an interesting percentage (in that we don't keep conversely 7% and seven represents "perfection"). Only one Law (of the blood) is left in question. So is it really unreasonable to require all those who wish to join the Hebrew Catholic movement to minimally keep Kosher? Peter didn't think so, so why should we? It's healthier for them and it would also help connect the Goyim in the movement to the Jewish believers, just as the First Jerusalem Council sought to do. Besides, vegetarian Catholics already keep the entire Noahite Covenant. In the end it is in the hands of Peter (our pope) to tell us if this Law was indeed loosened or if it fell into disuse because no such communities have existed until now.
7. 7. Why is it so important that Catholics keep these seven laws (as defined by our Church)?
In Jer.31.33 HaShem states:
"But this is the covenant which I will make with the house of Israel after those days, says the L-rd: I will put My Law within them, and I will write it upon their hearts; and I will be their G-d, and they shall be My people."
Rav Shual tells us that this prophecy came true during the time of Yeshua HaMoshiach's coming and is the fulfillment of His mission as Moshiach Ben Yosif (Messiah Son of Joseph- the Suffering Messiah), Heb.8.6-13. Yet what few notice is that this will be fulfilled not IN Yeshua's time of His first coming, but afterwards when He set it into motion. Soon after, in the first Catholic Council, the Apostles set up three of these seven laws (without parameters). In the Council of Florence our Church established parameters upon the one law of separation. And two thousand years later we discovered she keeps them ALL! Thus, in Her this Law of the Noahite for the Gerim (grafted-in) fulfills at least the first sentence of this prophecy. Yet, please note that this prophecy is not just about Yeshua, in fact He is not even mentioned (the connection comes from Hebrews alone), it's a prophecy about the reconciliation between Judah and E'phraim. And because our Church is Kosher, according to the Halacha Law, we can't help but believe she has a major role in this reconciliation of the brethren. Might this be why she has called herself the "new Israel"? (after all, the House of Israel is the tribe of E'phraim)
For more information of the requirement of the Goyim, please see The Galamonster and for a deeper perspective to the mission of our Church see Peter's Seat. Also you can stop by Yeshua's Light Forum to ask questions or make comments about something we have written. Shalom.
