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The Seven Commandments are named after Noah and date back to after the Flood

This book was written with inspiration from the Torah of Israel. Where Hebrew texts and tropes are used, this is not intended as an imitation of Jewish liturgy or commandments, but as spiritual inspiration for Noahides. The seven commandments do not constitute a religion and in no way replace the Torah or the Mitzvot of Israel. The goal is simplicity, moral strength, and connection to God ’s oldest covenant with humanity.

This book is about the seven Noahide commandments and how they can be helpful in crisis situations. It emphasizes that these commandments provide a moral foundation and help us to act ethically, especially in difficult times such as war, economic problems, and environmental threats.

Background of the Noahide Commandments

The seven commandments are named after Noah and go back to after the Flood. They are meant to help people live righteously. These commandments are practical and help us to remain human, regardless of cultural or national laws.

The Seven Commandments and Their Relevance Today

Acknowledging One God: This helps us to remain faithful to the Creator and not succumb to false ideologies.

Don’t swear: This promotes respect, even in difficult times.

No murder or violence: This protects life and sets limits on violence.

Chaste and honorable living: This protects relationships and vulnerable people.

Don’t steal: This maintains trust and social cohesion.

Don’t eat meat from live animals: This promotes respect for all living things.

Respect for justice: This maintains law and order even when the state fails.

Practical tips in times of crisis

The book emphasizes self-reliance, such as learning to prepare food and using herbs for health. It warns that moral decay threatens when abundance falls away, and that the commandments help to prevent despair and violence.

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All of humanity in view in His plan of righteousness

As an expression of intellectual freedom, I enjoy writing this handbook, one must realize that Noah’s seven commandments are not a ritual system, but daily meditations that guide human action. They do not pretend to be religion but form a foundation of human dignity. To understand their power, one must return to the days of the state of Torah-Israel, thousands of years ago, when the Benee Yisrael began to serve the Divine and prepare a dwelling place for His Presence.

At that time, the Benee Yisrael and the Benee Noah, Israel and the peoples, lived side by side in a small piece of land, located in the center of the civilization of that time. The Presence of the Eternal has manifested itself since the exodus from Mitzraim, Egypt.

אָנֹכִ֖י יְהוָ֣ה אֱלֹהֶ֑יךָ אֲשֶׁ֨ר הוֹצֵאתִ֧יךָ מֵאֶ֛רֶץ מִצְרַ֖יִם מִבֵּ֥ית עֲבָדִֽים׃

I am the Eternal your God, who brought you out of the land of Egypt.

Research by Rav Moshe Weiner of Jerusalem has rearranged and interpreted these commandments in the context of Halacha and the Shulkhan Aruch for the Benee Noah. It collects the traditions and sayings of the Oral Torah, from the days of Moses to the great assemblies of the Sanhedrin. These traditions, preserved in the Talmud, are a treasure trove of wisdom and a manual for surviving in our time.

The seven commandments are called Noahide because they go back to the days when the Eternal gave mankind a second chance after the Flood.

וַאֲנִ֕י הִנְנִ֖י מֵקִ֣ים אֶת־בְּרִיתִ֑י אִתְּכֶ֖ם וְאֶת־זַרְעֲכֶ֥ם אַחֲרֵיכֶֽם׃

But I, behold, I establish My covenant with you and with your seed after you.

The six and with Noah and his covenant seven Commandments came at a time when the Eternal was grieved over the corruption of man. Out of His grace, He did not give mankind non-committal advice, but a commandment: keep your head above water, literally and figuratively, so that the earth may be repopulated in righteousness.

The Eternal desires that we understand Him as Simplicity, not entangled in complexity and pride.

הִגִּ֣יד לְךָ֣ אָדָ֔ם מַה־טּ֖וֹב וּמָ֣ה יְהוָ֣ה דּוֹרֵ֑שׁ מִמְּךָ֗ כִּ֣י אִם־עֲשׂ֤וֹת מִשְׁפָּט֙ וְאַ֣הֲבַת חֶ֔סֶד וְהַצְנֵ֥עַ לֶ֖כֶת עִם־אֱלֹהֶֽיךָ׃

You have been told, man, what is good; and what does the Eternal ask of you but to do justly, to love faithfully, and to walk humbly with your God?

Especially in the Low Countries, where simplicity is often supplanted by abundance and bustle, a national crisis can strike unexpectedly, war, economic collapse, climate threat. In such times, there is a danger that people will slip into despair or selfishness. Then these commandments are something to hold on to. As the psalmist sings:

נֵ֣ר לְרַגְלִ֣י דְבָרֶ֑ךָ וְא֖וֹר לִנְתִיבָתִֽי׃

Your word is a lamp to my feet and a light to my path.

This book therefore does not want to be just a study, but an emergency manual. It was written out of bitter necessity: to give man, the community, the survivor, an instrument to remain morally and spiritually standing. It points back to the oldest covenant of God with humanity, and forward to the possibility of restoration, even amid crises.

When society goes into crisis, the moral boundaries often shift. War, pandemics, climate disasters or economic collapse put people under pressure and bring out instincts that seduce people into selfishness and even violence. The natural inclination is then to survive at the expense of others. It is precisely in such times that the seven Noahide commandments show their power: they are a moral anchor that does not depend on culture, religious identity or national laws. They are commandments that apply to all mankind and that form a foundation that one can fall back on again. Simple in their formulation, but deep in their effect. They anchor humanity in justice and dignity, even when human institutions lose their strength.

We go back again to get an idea of history. The origin of the seven commandments dates to the oldest stories of the Torah and the oral tradition, Torah Baal Shel Pi. In the days of Noah, when the earth was purified by the Flood, the Creator gave mankind a new chance to save us in a new world and not alone but with each other. This opportunity was not without obligation; it was linked to a minimum of moral duties that would serve as a foundation for all people. Later, at the Revelation of the Torah to Israel, many laws and regulations that belonged only to that people, the Israelites. Howeber the seven commandments remained universal, an enduring task for all people.

The oral Torah, passed down from generation to generation and eventually recorded in the Talmud, has further explained these commandments. Rabbis and wise men have explained, applied and discussed them, so that they remained understandable in all times.

Israel and the nations lived side by side in a shared responsibility, Israel with the riches of 613 commandments, and the nations with the foundation of seven. Thus, it became apparent that the Creator had in mind not just one person, but all mankind in His plan of justice.

Efraim van der Vennen

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All seven are for introspection, which may refine the character.

Respecting the Unity of God

The first commandment states that there is only one Creator, and that no other power, ideology, or idol can replace Him. In times of crisis, this is of vital importance, because people then easily look for something to hold on to in alternatives, leaders who deify themselves, systems that claim absolute power, technology that is elevated to the level of savior. The commandment reminds us that only the One is the source of life and righteousness. Those who acknowledge Him learn to resist false promises and totalitarian powers.

Do not curse Him and His Creation

The second commandment calls for reverence for the Creator, His Name, and His creation. In a world full of cynicism and ridicule, respect is often wiped out. Especially in times of despair, there can be a tendency to blame God and curse Him. But it is precisely then that this commandment invites a different attitude, recognition of holiness, even in the darkest circumstances. Language is the soul of a community; Words of respect build up, while words of contempt break down.

Don’t murder, but don’t cause injury either

The third commandment affirms the sanctity of human life. It prohibits not only murder, but also any form of unnecessary violence, oppression and cruelty. War, terror and social collapse directly threaten this foundation. In such situations, the temptation can be great to consider lives cheap. This commandment reminds man that no crisis gives the right to kill innocents, or to take violence for granted. It sets boundaries that protect human dignity, even amid strife and chaos.

Live a chaste, an honorable life with your neighbors

The fifth commandment focuses on the sanctity of relationships and the protection of the vulnerable. Sexual immorality tears apart families, disrupts communities, and makes man an object. During crisis, when instability and powerlessness prevail, the danger of abuse and exploitation increases. This commandment sets a limit to this; the body and dignity of every human being must remain protected. It reminds us of loyalty, respect and the power of bondage, even when everything falls over.

Don’t steal, and respect someone else’s objects

Theft undermines trust and makes living together impossible. This commandment goes beyond material robbery; It also includes fraud, corruption, and abuse of trust. In times of economic collapse or famine, this commandment comes to a head. When people loot or take advantage of other people’s vulnerability, the community disintegrates. The commandment protects not only property, but also the trust needed to survive together.

Do not eat animals that were alive during and after slaughter

At first glance, this commandment seems simple and limited, but it carries a deep meaning. It prohibits cruelty to animals and emphasizes that humans bear responsibility for all living things. In survival situations, the temptation to use animals without respect can be great, but this commandment draws a line. It teaches that even in an emergency, a measure of humanity must remain. Modern practices, such as factory farming or experiments with genetic engineering, can also be tested by this commandment.

Respect the orders, rulings of judges and courts

The last commandment commands mankind to maintain law and order. Without justice, society falls apart into chaos and violence. When states fail or governments collapse, this commandment emerges as a call for local and fair justice. It means that communities must take responsibility for themselves: appoint righteous leaders, settle disputes and offer protection to the weak. Judiciary is not just an institution; it is the core of living together.

Our seven commandments are timeless, but their power is evident in current events. In a time of pandemics, climate threats and political tensions, they show themselves to be moral guides. For the individual, they mean, live nonviolently, be honest, honor the Creator, protect relationships, and be just. For communities, they mean working together, establishing fair structures, and being guided by truth and respect. They create not only order, but also hope, a conviction that moral boundaries are possible and necessary, even in the most difficult times.

“Below sea level, one brings closer to one’s Creator than thought“

In the Low Countries we are in a unique situation, we live below the NAP, below sea level. That has its charm, we literally and figuratively keep our heads above water, but reality cannot be denied or distorted. There are no mountains or bunkers here where we can simply take shelter. That is why, with a view to future crises, our government has decided to make all citizens, including the most vulnerable among us, as self-reliant as possible.

Yet many realize that vulnerability sets a limit. How does that relate to faith? Does pure trust in the True One help us to take risks, not with recklessness, but with a childlike certainty that our lives are safe in His hand?

אֱלֹהִ֗ים לָֽנוּ־מַחֲסֶ֥ה וָעֹ֑ז עֶזְרָ֖ה בְצָר֣וֹת נִמְצָֽא מְאֹֽד׃

God is our refuge and fortress, a help who has been found to be very much in trouble.

And elsewhere:

וַיַּעֲלֵ֣נִי מִבּ֣וֹר שָׁא֑וֹן מִטִּ֖יט הַיָּוֵֽן וַיָּ֤קֶם עַל־סֶ֨לַע֙ רַגְלַ֔י כּוֹנֵ֖ן אֲשֻׁרָֽי׃

He pulled me up out of a pit of tumult, out of muddy mud; He put my feet on a rock, He made my steps fast.

Self-reliance is important, but it can never rely entirely on human strength. The very realization that we are limited leads to dependence on Him who tamed the waters in the days of Noah and who promised that the earth would not be destroyed by a Flood again.

Therefore, the answer lies not only in practical manuals and government plans, but also in the spiritual foundation that has guided us through the ages. The seven commandments for mankind are not just rules, but a compass that teaches us how to stand our ground in chaos.

הִגִּ֥יד לְךָ֖ אָדָ֑ם מַה־טּ֑וֹב׃

He has made known to you, man, what is good.

These sources do not form a collection of theories, but an ark, a place of spiritual protection and direction. Those who step into it can brave the waters of uncertainty, not only through self-reliance, but through a faith that unites simplicity and strength. As it is written:

נֵ֣ר לְרַגְלִ֣י דְבָרֶ֑ךָ וְא֖וֹר לִנְתִיבָתִֽי׃

Your word is a lamp to my feet and a light to my path.

We may summarize and conclude that we have a framework that is very old, so old and time-tested. The seven commandments are not a heavy burden, but a lifebuoy. They were given as grace, a foundation that keeps humanity afloat when everything seems to collapse. Just as the Flood wiped out the old world but saved Noah and his family, so too can a moral flood threaten mankind. It is then up to us to enter the Ark of the Seven Commandments and hold on to the compass that the Creator gave. Every crisis presents us with a new choice, do we drift away into chaos, or do we seize the opportunity to remain human and just?

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Herbs, self-protection, emergency rations, communication with the authorities.

When war or crisis knocks at the door, the true state of man becomes visible. In times of peace, one can hide behind abundance, medicines, supermarkets and technology. But what happens when the pharmacies are closed, the shops remain empty, and the bread no longer appears on the shelf?

Our society is no longer used to providing food, medicine or shelter itself. And precisely therein lies a great danger: if one is not prepared, one risks slipping not only physically, but also morally. The prophet Isaiah already saw this:

וַיִּסֹּ֤ג אָחוֹר֙ מִשְׁפָּ֔ט וּצְדָקָ֖ה מֵֽרָחוֹ֑ק כִּ֤י כָשְׁלָה֙ בָּרְחֹ֔ב אֱמֶ֖ת וּנְכֹחָ֥ה לֹֽא־תוּכַ֖ל לָבֽוֹא׃

Justice has been pushed back, and justice remains far off; for truth stumbles in the street, and sincerity cannot enter it.

We have become accustomed to a plethora of medicines and supplements. Often, they are not necessary for life but intended to increase comfort or create the illusion of health. What happens when the pharmacies are empty? Will seventy percent of humanity then collapse mentally or physically? And doesn’t that lead to immoral behavior, despair, violence, selfishness, towards fellow human beings?

Nutrition also shows us this. Cheese, bread and luxury products are available everywhere. But who among us still knows how to bake bread or prepare cheese with simple means?

וַיֹּ֣אמֶר אֵלַ֗י בֶּן־אָדָם֙ הִנְנִ֣י שֹׁבֵ֣ר מַטֵּה־לֶ֔חֶם בִּירוּשָׁלַ֖͏ִם וְאָכְל֣וּ לֶ֣חֶם בְּמִשְׁקָ֑ל וּבִדְאָגָ֖ה וּמַ֥יִם בִּמְשׁוּרָֽה וּבְשִׁמָּמֽוֹן יִשְׁתּֽוּ׃

They will eat bread by weight, and drink water with concern.

In a war there is a danger of moral slippage, man, accustomed to abundance, falls into despair or even robbery, when that abundance disappears.

Therefore, it is wise to return to an age-old science that became clear as early as the days of Noah. After the Flood, Noah and his sons found themselves in an empty world, without supplies, without civilization. They had to learn to live by simplicity and trust. There the Eternal One gave the commandments that form the basis for human existence.

וְאַתֶּ֞ם פְּר֥וּ וּרְב֛וּ שִׁרְצ֥וּ בָאָ֖רֶץ וּרְב֥וּ בָֽהּ׃

But you, be fruitful and multiply; swarm upon the earth and multiply upon it.

As The Divine Code teaches, these seven commandments are not a luxury, but the minimum that sustains a society. Without them, man falls into violence, robbery, despair and immorality.

“Some practical instructions that seem new, but very old“

Herbs and health

מַצְמִ֣יחַ חָצִ֣יר לַבְּהֵמָ֑ה וְעֵ֖שֶׂב לַעֲבֹדַ֣ת הָאָדָ֑ם לְהוֹצִ֥יא לֶ֝חֶם מִן־הָאָֽרֶץ׃

He causes grass to sprout for cattle, and crops for the service of man, to produce food from the earth.

Nettles, garlic, honey, vinegar, simple remedies that brought healing over the centuries. But these must always be used wisely, without superstition or exaggeration.

Food and craft

Learning to make bread or cheese again is not only physically useful, but also mentally. It connects us to the land and to the simplicity of life.

נוֹתֵ֣ן לֶ֭חֶם לְכָל־בָּשָׂ֑ר כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃

He gives bread to every living thing, for His lovingkindness endures forever.

Self-protection and justice

The Talmud teaches in Sanhedrin 72a: If anyone comes to kill you, arise and kill him first. This is not a call for cruelty, but protection of life. The Divine Code also confirms that self-defense in emergency situations is a moral duty.

Mental resilience

גַּ֤ם כִּֽי־אֵלֵךְ בְּגֵיא צַלְמָ֗וֶת לֹֽא־אִירָ֥א רָע כִּֽי־אַתָּ֥ה עִמָּדִ֑י שִׁבְטְךָ֥ וּמִשְׁעַנְתֶּ֗ךָ הֵ֣מָּה יְנַֽחֲמֻֽנִי׃

Though I pass through a valley of deep darkness, I fear no evil, for You are with me; Your rod and Your staff, they comfort me.

Society and community

The temptation in wartime is to reduce everything to survival. But surviving without morality is not life. Therefore, one must visit the elderly, listen patiently to their stories, care for the weak, and practice simplicity.

הִגִּ֣יד לְךָ֣ אָדָ֔ם מַה־טּ֖וֹב וּמָ֣ה יְהוָ֣ה דּוֹרֵ֑שׁ מִמְּךָ֗ כִּ֣י אִם־עֲשׂ֤וֹת מִשְׁפָּט֙ וְאַ֣הֲבַת חֶ֔סֶד וְהַצְנֵ֥עַ לֶ֖כֶת עִם־אֱלֹהֶֽיךָ׃

He has made known to you, O man, what is good; and what does the Eternal ask of you but to do justly, to love faithfully, and to walk humbly with your God?

If we were to summarize it and draw a conclusion, wartime exposes the soul of man. Without an anchor, one slips into selfishness and violence. But with the seven commandments as a foundation, and with practical wisdom in nutrition, medicine, communication and self-defense, one can stand firmly. Just as the Eternal One gave Noah and his children a new beginning after the Flood, so too can man of today make a new beginning, not through bunkers or weapons, but through justice, simplicity and faithfulness.

נֵ֣ר לְרַגְלִ֣י דְבָרֶ֑ךָ וְא֖וֹר לִנְתִיבָתִֽי׃

Your word is a lamp to my feet and a light to my path.

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A Noahide Commandment about respecting property.

In the first instance, one can say that everything we possess comes from the Holy One, and that we have it on loan. However, that is not all, it is true that when Creation began, everything He had created contained life, our God is also all-Encompassing and so is Creation itself. The Noahide must realize that he can only form parts of creation and realize that this part is then created by God and formed by man.

לַֽיהֹוָ֖ה הָאָ֑רֶץ וּמְלוֹאָ֥הּ תֵּבֵ֖ל וְיֹשְׁבֵ֣י בָֽהּ׃

Of the Eternal is the earth and its fullness, the world and those who dwell in it.

This teaches us that property is not an autonomous human claim at its core, but an entrustment by God. However, that is not all. When Creation began, the Creator brought life to all that He had formed. The Noahide must realize that he can only use and form parts of creation, but that these parts never become his complete property, they remain created by God.

Well, it is not the first time that an economy, which is a confirmation, collapses. This phenomenon happens over and over again. The Mi’Qra gives examples: famines in the days of Avraham and Joseph, periods of poverty and despair in which people were dependent on Holy Providence and on each other. And it is important to take this into account, certainly in the monthly and annual budgets, but also in the life plans such as a house or savings. Now it may happen that we have nothing left to spend because the money is no longer worth anything, a super inflation, or that the banking systems that run on bit and breeze no longer work, and everything then switches to the tried and tested cash.

לֵ֤ךְ אֵצֵל־נְמָלָה֙ עָצֵ֔ל רְאֵ֖ה דְרָכֶ֣יהָ וַחֲכָ֑ם׃

Go to the ant, sloth, see its ways and become wise.

In the halacha of Benee Noach, theft is always forbidden, even in times of crisis. Only when the owner consents of his own free will, as Boaz had Ruth gathers ears, does the taking change to a gift and not theft. So, the Noahide must always be carefull: even if human justice fails, he remains responsible for Heaven. In extreme circumstances, a community may decide to make resources openly available so that the needy can take without debt. That is an act of chesed, loving-kindness, and not a relaxation of the commandment. For it is precisely in times of lack that man shows his faithfulness, not by appropriation, but by sharing and trusting that the Creator provides.

Nevertheless, the Noahide will always have to be aware that the owner cannot always pay attention and that the Noahide will therefore be punished by the Hand of Heaven, should he steal even though the person knows that it is forbidden. The Noahide must realize that even if human justice fails, he is still judged by Heaven. It is better to share, to ask, or to look for solutions together, than to be guilty of theft.

In extreme circumstances, situations can arise where someone steals to survive. According to the halacha of the Benee Noach, however, theft is forbidden in principle, even in crisis. What I conclude comes from the Mi’Qra: A farmer is commanded to leave part of his field open to the poor and strangers, and in the sabbatical year the entire harvest is freely accessible to everyone.

The wise men determined exceptional cases that are more about forgiveness of the owner than about exemption from debt. If the owner openly allows one to take food to survive, this is not theft, but gift. The principle of chesed, loving kindness, plays a role in this.

פֹּ֗תֵחַ אֶת־יָדֶ֥ךָ וּמַשְׂבִּ֑יעַ לְכָל־חַ֝י רָצֽוֹן׃

You open Your hand and satisfy all that lives according to Your pleasure.

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Noahide starting point is that man is not an owner, but a steward.

A good start in a national crisis is to prepare well in advance and know what good nature may bring you, with God ‘s help. It says in Mi’Qra in my own words that you should treat His Creation as you would like to be treated, and that’s what I start with, a speech for the animals and everything that grows and flourishes in nature.

A national crisis forces us back to the core of existence. When shops close, when food chains break and technology grinds to a halt, it becomes clear how dependent man really is on nature and on the Creator who maintains it every day. The question then is, how do we deal with animals and nature, not only to survive, but also to remain faithful to the commandments entrusted to us?

לַֽיהֹוָ֗ה הָאָ֥רֶץ וּמְלוֹאָ֑הּ תֵּ֝בֵ֗ל וְיֹשְׁבֵ֥י בָֽהּ׃

Of the Eternal is the earth and its fullness, the world and those who dwell in it.

We are not owners, but managers. Our property, our food, our environment, everything is at the core God ‘s Creation, and we are only guests and stewards. It is precisely in times of crisis that this becomes visible, anyone who thinks he can plunder nature without consequences is deceiving himself.

This nature is again twofold, it is vulnerable and once zeroed is also permanent, but on the other hand, natural things that we once thought were gone are just coming back or have never been gone. This is the phenomenon of the missing sock in the laundry basket, you put two socks in the wash, and one sock comes out, don’t think that the other one was nullified, because that was our big mistake.

One of the seven Noahide commandments is that we are not to eat part of a living animal. Ever min ha’chai is not just a practical precept, but a boundary that makes us human. In a survival situation, the temptation can be great to forget respec and animals are then only reduced to meat. But this commandment reminds us that the Creator gave life to all beings, and that animals are also entitled to a minimum of reverence.

צַדִּ֣יק יוֹדֵ֣עַ נֶ֣פֶשׁ בְּהֶמְתּ֑וֹ וְ֝רַחֲמֵ֗י רְשָׁעִ֥ים אַכְזָרִֽי׃

A righteous man knows the life of his cattle.

This verse is short, but it shows that true righteousness does not stop with man. The silent creatures also fall under our care.

How this comes about can be explained very simply by stating that we are indeed talking about His Creatures, and that is not only Adam, man, but it is the whole of things that is, Creation. The second commandment or rather command forbids us to curse, what is meant by that is everything that God has created, every day, should be blessed and not cursed, with that you protect the living being, the chaya in Hebrew. In times of crisis, bitterness easily arises, people curse the rain, the drought, the storms, the wild animals that are a nuisance. But that is precisely what the Noahide is not allowed to do.

נֵ֣ר לְרַגְלִ֣י דְבָרֶ֑ךָ וְא֖וֹר לִנְתִיבָתִֽי׃

Your word is a lamp to my feet and a light to my path.

If our words are a curse, we darken the path; When our words are a blessing, we light the path. Nature is not protected by technology or by rules alone, but also by the language with which we treat it. He who blesses makes room for life. He who curses kills twice: first with the mouth, then with the hand.

The best way to protect nature is to prepare nature, as we have been doing in the Low Countries for centuries, but we no longer realize this today. The Low Countries have centuries of experience with stewardship; we built dikes and sea defences to curb the waters. That is not a fight against nature, but cooperation with nature, earth against water. This insight remains of value even in a crisis, those who are prepared spare Creation.

Preparation means, knowledge of edible plants, the preservation of seeds, the use of animals without exhausting them, building with natural materials.

מַצְמִ֣יחַ חָצִ֣יר לַבְּהֵמָ֑ה וְעֵ֖שֶׂב לַעֲבֹדַ֣ת הָאָדָ֑ם לְהוֹצִ֥יא לֶ֝֗חֶם מִן־הָאָֽרֶץ׃

He causes grass to sprout for cattle, and crops for the benefit of man.

From politics there has been a lot of shouting by people who came from a suspicious corner and also appeared that we are the cause of nature today, and also the problems that play a role in it. The supossed solution would be to set up a fierce lobby, which would change the current nature into a nature that is as positive as possible for people through subsidies, but that does not change anything, nature is not a consequence of us humans, it is the result of a Creator and His Creation that manifests itself every day.

You protect nature by leaving room for recovery. Not every animal needs to be caught, not every plant has to be picked. Let the earth breathe.

פּוֹתֵ֣חַ אֶ֭ת־יָדֶ֑ךָ וּמַשְׂבִּ֖יעַ לְכָל־חַ֣י רָצֽוֹן׃

You open Your hand and satisfy all that lives according to Your pleasure.

He who shares, receives blessing; he who robs, finds emptiness. And so are the lobbyists, who vainly thought that man was so superstitious as to think that the Eternal One had washed his hands of it and left it to man, this is the sin of Enosh, and a sin to this day. This lobby does not lead to protection, but to distortion. The Noahide recognizes this pattern: it is the spirit of the dor haMabul, the generation of the Flood. Where nature becomes an instrument of greed, destruction follows.

וַתִּשָּׁחֵ֥ת הָאָ֖רֶץ לִפְנֵ֣י הָאֱלֹהִ֑ים וַתִּמָּלֵ֥א הָאָ֖רֶץ חָמָֽס׃

The earth was corrupted before God, and the earth was full of violence.

The rule for a Noahide to get this is The sun is the sun, the moon is the moon, the sun cannot be the moon, and the moon cannot be the sun … that’s nature. Everything else is unnatural and belongs to the generation of the Flood that did not manage to keep its head above water through robbery and disappointed the Eternal One. Every attempt by man to twist this, ends in disruption. Genetic engineering, extinction of species, unnatural exploitation, these are signs of pride akin to the generation of the Flood, dor haMabul.

וַיַּ֤רְא אֱלֹהִים֙ אֶת־כָּל־אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־ט֖וֹב מְאֹ֑ד וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם הַשִּׁשִּֽׁי׃

And God saw all that He had made, and behold, it was very good.

Nature was created good by Him, our task is to preserve, not to recreate according to our whims. Creation is not a backdrop, but a co-inhabitant of God ‘s world. In times of crisis, our loyalty becomes visible, do we see animals and nature as means of self-preservation, or as partners in the covenant?

וַאֲנִ֕י הִנְנִ֖י מֵקִ֣ים אֶת־בְּרִיתִ֑י אִתְּכֶ֖ם וְאֶת־זַרְעֲכֶ֥ם אַחֲרֵיכֶֽם׃ וְאֵ֨ת כָּל־נֶ֜פֶשׁ הַֽחַיָּ֣ה אֲשֶׁר־אִתְּכֶ֗ם בָּע֤וֹף בַּבְּהֵמָה֙ וּבְכָל־חַיַּ֣ת הָאָ֔רֶץ אִתְּכֶ֖ם מִכֹּ֣ל יֹצְאֵ֣י הַתֵּבָ֑ה לְכֹ֖ל חַיַּ֥ת הָאָֽרֶץ׃

But I, behold, establish My covenant with you and with your seed after you, and with every living thing with you, the cattle, the fowl, and every beast of the field.

The covenant after the Flood included man and animal. Therefore, the Noahide cannot survive at the expense of nature, but only with nature.

He who blesses instead of curses, who shares instead of robs, who preserves instead of destroys, builds a new ark. And that ark is not a wooden ship, but an attitude to life in which man, animal and nature stand together, under the rainbow of hope.

Read & Listen:

Neutrality is not a defect, but an act of responsibility.

In times of peace, the police and courts seem to be self-evident pillars of society. Their task is to maintain law and order, in line with the seventh Noahide commandment. Police and preventing worse is a much-discussed topic in peacetime and a well-known phenomenon in war, economic collapse, social chaos, and then interests usually shift apart. Institutions sometimes choose to prevent greater evils instead of purely applying the law. The Torah that is applicable to Noahides calls this a characteristic of the dor haMabul, the generation of the Flood.

וַתִּשָּׁחֵ֥ת הָאָ֖רֶץ לִפְנֵ֣י הָאֱלֹהִ֑ים וַתִּמָּלֵ֥א הָאָ֖רֶץ חָמָֽס׃

When the earth was corrupted before God, and the earth was full of violence.

This usually plays in the background because there are now too many interests in playing to do the work that the police and security services are supposed to do, maintaining the rule of law, that is to say; the seventh Noahide commandment. As mentioned earlier, we should not let these kinds of interests play a role in the main task, because that is to protect and detect, and to stay far away from interest violations. Police and security services do not have the task of judging, but of protecting and investigating. The judgment belongs to the court.

לֹֽא־יָדְע֣וּ וְלֹֽא־יָבִ֣ינוּ בַּחֹֽשֶׁךְ֘ יִתְהַלָּ֪כוּ יִמּ֥וֹטוּ כָּל־מוֹסְדֵי־אָֽרֶץ׃

When the law is twisted, the earth totters.

There are forces in a society that are disruptive and therefore very destructive, for society but also for those disruptive forces themselves. This is very old, but what is new and unfortunately what we now see in the elaboration, is that there is cooperation to prevent worse, while at the same time neutrality becomes part of discussion, good police work is neutral at all times, if this neutrality is given the appearance of truth, it also has consequences for the awareness and judgment of the judge.

צֶ֧דֶק צֶ֛דֶק תִּרְדֹּ֖ף לְמַ֣עַן תִּֽחְיֶ֑ה וְיָֽרַשְׁתָּ֙ אֶת־הָאָ֔רֶץ אֲשֶׁ֨ר יְהֹוָ֧ה אֱלֹהֶ֛יךָ נֹתֵ֥ן לָ֖ךְ׃

Justice, righteousness you shall pursue …

If one is corrupt due to inactivity, it always affects the final approach. It is therefore the task of the Noahide to defend himself against the so-called blind approach of justice. When institutions fail, it is up to the Noahide not to be carried away by this blind approach, but to live the commandments concretely.

These are the seven commandments that Noah was given to include in his or her daily routine, memorizing the seven and possibly also the sources from Mi’Qra. Stick them on your doorpost or next to it so that everyone knows and may know how to include this in the delusion of the day.

וּכְתַבְתָּ֛ם עַל־מְזוּז֥וֹת בֵּיתֶ֖ךָ וּבִשְׁעָרֶֽיךָ׃

Write them on the doorposts of your home.

A simple situation can be said: a supermarket employee forgets to let a customer pay, and the Noahide customer points it out and pays anyway. This is not a small gesture; it shows that justice does not depend on the police or judge but starts with the person himself.

בְּכָל־דְּרָכֶ֣יךָ דָעֵ֑הוּ וְה֖וּא יְיַשֵּׁ֣ר אֹֽרְחֹתֶֽיךָ׃

In all your ways acknowledge Him, and He will make your paths straight.

The seven commandments are an ark in times of storm: those who hold on to them remain righteous, even when institutions lose their task.

שֹׁפֵךְ֙ דַּ֣ם הָֽאָדָ֔ם בָּֽאָדָ֖ם דָּמ֣וֹ יִשָּׁפֵ֑ךְ כִּ֚י בְּצֶ֣לֶם אֱלֹהִ֔ים עָשָׂ֖ה אֶת־הָאָדָֽם׃

Whoever sheds the blood of a man, his blood will be shed by man; for in God ‘s image, He made man

Even when the state fails, this commandment remains.

Read & Listen:

The beginning of every community lies not in structures, but in relationships.

“It is not good for man to be alone.“

That is why the first step is to make personal connections, in the family, with friends, with neighbors. A community does not arise from coercion, but from learning and sharing together.

“He has made known to you, man, what is good: to do justly, to love faithfully, and to walk humbly with your God.“

This means that the foundation of any community begins at home, in an atmosphere of respect, justice, and simplicity. When understanding of the seven commandments grows within the family, natural bedding is created for a broader community.

נֵ֣ר לְרַגְלִ֣י דְבָרֶ֑ךָ וְא֖וֹר לִנְתִיבָתִֽי׃

Your word is a lamp to my feet and a light to my path.

Use meetings to light that lamp, read from the Mi’Qra together, discuss cases from everyday life, and pray simple prayers. Provide content that is recognizable. This can be a book such as the Mi’Qra of the Noahides, a course based on The Divine Code, or simple teaching materials for children and young people. It is important that everything is halachically correct, so that the community remains connected to the authentic tradition of Israel and does not get bogged down in its own arbitrariness.

In peacetime, there are many opportunities to raise awareness, through a simple website, social media, or by organizing information evenings in a community building.

בְּכָל־דְּרָכֶ֣יךָ דָעֵ֑הוּ וְה֖וּא יְיַשֵּׁ֣ר אֹֽרְחֹתֶֽיךָ׃

In all your ways acknowledge Him, and He will make your paths straight.

Show that the seven commandments are not just theory, but guidelines for everyday life. People grumble quickly and judge quickly, but often out of ignorance. Therefore, a Noahide community must above all listen and teach step by step.

וְשִׁנַּנְתָּ֣ם לְבָנֶ֔יךָ וְדִבַּרְתָּ֖ בָּ֑ם בְּשִׁבְתְּךָ֤ בְּבֵיתֶ֙ךָ֙ וּבְלֶכְתְּךָ֣ בַדֶּ֔רֶךְ וּבְשָׁכְבְּךָ֖ וּבְקוּמֶֽךָ׃

And you will inculcate them in your children.

In addition to books and lessons, there is room for creative initiatives, songs, children’s lessons, study days or joint charity. Each community can develop its own forms, as long as they remain rooted in the core, the seven commandments as a moral compass. This is the freedom and responsibility of the Noahide, this wise teaching from Proverbs 6:6 is about the small initiative that can become big.

לֵ֤ךְ אֶל־נְמָלָה֙ עָצֵ֔ל רְאֵ֖ה דְּרָכֶ֣יהָ וַחֲכָֽם׃

Go to the ant, sloth, see its ways and become wise.

A local Noahide community starts small, but carries a big ideal, walking together in righteousness. It requires personal attention, education that is simple and faithful to halacha, and room for creative interpretation. By building on the Mi’Qra and The Divine Code, the community becomes a place of light.

כִּֽי־עִמְּךָ֥ מְקוֹר־חַיִּ֑ים בְּאוֹרְךָ֥ נִרְאֶה־אֽוֹר׃

For with You is the source of life, in Your light we see the light.

When one talks about establishing a local Noahide community, it is tempting to want to record everything in detail, which gatherings, which rituals, and which forms of education. Yet the strength of Noahide life lies precisely in simplicity and freedom. After the Flood, the Eternal gave mankind not a heavy burden, but a foundation, the seven commandments, supplemented by ninety precepts as they are set forth in the halacha. These form the compass and the border. There is a lot of space inside.

הִגִּ֤יד לְךָ֙ אָדָ֔ם מַה־טּ֖וֹב וּמָ֣ה יְהֹוָ֣ה דּוֹרֵ֑שׁ מִמְּךָ֗ כִּ֣י אִם־עֲשׂ֤וֹת מִשְׁפָּט֙ וְאַ֣הֲבַת חֶ֔סֶד וְהַצְנֵ֥עַ לֶ֖כֶת עִם־אֱלֹהֶֽיךָ׃

He has made known to you, man, what is good: to do justly, to love faithfully, and to walk humbly with your God.

The way in which this takes shape in a village, city or region can differ. Sometimes a community develops around a table with simple meals and conversations, sometimes around study evenings or joint acts of charity.

The intention is not uniformity, but loyalty. Not a blueprint from above, but a bedding in which everyone who feels addressed can contribute with his or her talents. The Divine Code emphasizes that the commandments are practical obligations, but that their application can be creative and location specific. The halacha offers frameworks, but not oppression.

It is precisely in that space that the Spirit of simplicity and inspiration can breathe. A community that builds itself around these commandments, while at the same time giving freedom to its members to find their way in study, prayer, music, education, or social care, reflects the Creator’s intent. For it is not about rolling out a system, but about the flourishing of a living community, which anchors itself in His will and at the same time grows according to the specific nature and circumstances of the place.

כִּֽי־לֶ֭קַח ט֣וֹב נָתַ֣תִּי לָכֶ֑ם תּוֹרָתִ֥י אַֽל־תַּעֲזֹֽבוּ׃

For I have given you a good doctrine; do not forsake My Torah.

In this way it becomes clear that the establishment of a local Noahide community does not require a strict program, but a common path of faithfulness and freedom, faithfulness to the eternal foundation of Torah for Noahides, and freedom to live creatively and spiritually in that space, in connection with each other and with the Eternal One.

לֹֽא־רַק הֵם שִׁבְעָה הַמִּצְוֺת דֶּרֶךְ מוֹרָה אוֹ אִידֵיאָלוֹגְיָה, כִּ֚י אִם־חֻקִּ֣ים אֱלֹהִיִּ֔ים אֲשֶׁר צִוָּ֥ה הַבּוֹרֵ֖א אֶת־הָאָדָ֑ם לְמַ֣עַן תַּֽעֲמֹ֔ד הָאֱנוֹשׁוּת לְעַ֖ם וּלְחֶבְרָֽה׃

The seven commandments are not just guidelines or ideals, but divine obligations that the Creator imposed on mankind in order for them to continue to exist as a society.

Read, Learn & Listen:

The Foundation of a Just and Peaceful Society

A Noahide may observe rituals that correspond to the Seven Commandments and the ninety derived precepts. In this book, these ninety precepts were previously mentioned but never explained, what they are, from where they are derived, and, more urgently, what they signify in the daily kavanot and meditative practice of the Noahide. The following enumeration is derived from The Divine Code and was presented at the Noahide Academy of Israel by Rabbi Moshe Perets.

1. Faith in the One True God
2. Obligation to acknowledge and believe in the One God
3. Obligation to obey what God commands
4. Faith and knowledge of creation ex nihilo
5. Faith and knowledge of Divine Providence
6. Obligation to fear God
7. Contemplation of God
8. Faith in the existence of the Creator, who is perfect in every respect and the primary cause of all that exists
9. Faith in God’s absolute and unparalleled unity
10. Faith that God has no physical form and is not affected by physical phenomena such as movement, rest, or location
11. Faith in God’s eternity
12. Obligation to worship God alone and not false gods
13. Faith that God communicates with humanity through prophecy
14. Faith in the supremacy of the prophecy of Moses, our teacher
15. Faith in the Divine origin of the Torah
16. Faith in the immutability of the Torah
17. Faith in God’s omniscience and providence
18. Faith in Divine reward and punishment
19. Faith in the coming of the King Messiah and the Messianic era
20. Faith in the resurrection of the dead
21. Prohibition against serving idols, instead of or alongside God
22. Prohibition against making, owning, or selling an idol
23. One may not swear in the name of an idol
24. Prohibition against inventing a new religion
25. Prohibition against adding a Jewish commandment that is purely spiritual
26. Prohibition against following idolatrous practices such as divination, sorcery, and necromancy
27. Study of the Noahide Torah
28. Obligation to pray to God, at least in times of need
29. Good deeds and proper charity
30. Obligation to return lost property to its rightful owner
31. Obligation to seek out the owner of a lost item
32. Respect for the elderly and the wise
33. Giving a tithe for charity
34. Sending away the mother bird before taking her young
35. Obligation to accompany guests
36. Prohibition against shaming parents
37. Effort to dress modestly
38. Inspiring others to understand and observe the Divine laws
39. Parents are obligated to educate their children, both generally and specifically in Divine law
40. Giving charity
41. Return to God
42. Be Joyfull
43. Respect for father and mother
44. Prohibition against deceiving others
45. Honoring God
46. Wise use of speech
47. Positive and constructive language
48. Obligation to respect God’s Name
49. Prohibition against cursing God
50. Prohibition against vain oaths or false promises
51. Which vows may be annulled, and the justifications and methods for doing so
52. Prohibition of murder, abortion, euthanasia, causing fatal injury, and complicity in murder
53. Prohibition of suicide
54. When it is permitted to sacrifice one’s life for one of the Seven Noahide Commandments
55. Laws regarding self-defense and stopping a pursuer
56. Laws concerning intentional and unintentional manslaughter, and manslaughter through negligence or coercion
57. Prohibition against causing bodily injury or damage
58. Prohibition against endangering oneself or others
59. Obligation to save a human life
60. Prohibition against shaming others; gossip and slander
61. Laws regarding sterilization and contraception
62. Human responsibility over the animal kingdom
63. Prohibition against eating meat taken from a living animal
64. This prohibition applies to land animals and birds
65. Prohibition against removing meat from an animal that is alive or dying
66. Prohibition against consuming such meat, whether before or after the animal’s death
67. Prohibition against deriving benefit from meat taken from a living animal
68. Restrictions against causing suffering to living beings
69. Prohibition against crossbreeding different animal species
70. Prohibition against grafting different species of fruit trees
71. Prohibition of forbidden sexual relations
72. Boundaries of intimacy
73. Prohibition of sexual relations considered illicit according to the Torah, including relations between men of the same sex and between humans and animals
74. Prohibition against relations with another man’s wife
75. Partners with whom marriage status is not possible
76. Regulations concerning marriage, immorality, and divorce
77. Regulations concerning emission and contraception
78. Vigilance against forbidden relationships and pursuing paths of modesty
79. Prohibition against being alone with a forbidden partner
80. Obligation to establish laws and courts
81. Foundation of a peaceful and just society
82. The government must supervise courts and ensure competent and just judges. It may also establish a system of appellate or referral courts
83. Everyone must comply with legal rulings. Vigilante justice is prohibited; legal matters must be handled through the judicial system
84. Standard forms of evidence are admissible in Noahide courts
85. A person known to violate the Noahide Commandments is not a reliable witness in capital cases
86. All judges must render just decisions and treat litigants equally
87. Bribing a judge is prohibited
88. Judges may not accept bribes
89. In civil matters, one must strive for arbitration, mediation, or amicable settlement
90. If the majority of society does not fear God and does not observe the Noahide Commandments, a court may apply the death penalty only as a governmental measure against extremely dangerous criminals, such as murderers

These ninety precepts that flow from the seven Noahide commandments are not abstract rules, but daily kavanot, intentions, halacha and meditations, which guide the Noahide’s actions. They form the basis for rituals that are not separate from reality but are anchored in the moral core of Creation.

נֵר לְרַגְלִי דְבָרֶךָ וְאוֹר לִנְתִיבָתִי׃

Your word is a lamp to my feet and a light to my path.

This light is there especially in times of crisis, when unexpected twists and turns confront us with loss, uncertainty and fear.

צֶ֧דֶק צֶ֛דֶק תִּרְדֹּ֖ף׃

Righteousness, righteousness you shall pursue.

And that is precisely why the ninety precepts are presented here as a framework for meditation and practice:

Resilience the strength to stand firm in unexpected twists and turns by knowing that God ‘s covenant is permanent after the Flood.

Connectedness the certainty that the commandments do not only apply individually but are intended to weave communities.

עֲשׂ֤וֹת מִשְׁפָּט֙ וְאַ֣הֲבַת חֶ֔סֶד וְהַצְנֵ֥עַ לֶ֖כֶת עִם־אֱלֹהֶֽיךָ׃

To do justly, to love faithfully, and to walk humbly with your God.

Thus, the Noahide is given a framework for rituals and prayers that are not empty forms, but grounded kavanot, prayers of thanksgiving upon awakening, reminders of honesty in business, blessing in receiving food, reverence for humans, animals, and nature in every contact.

The ninety regulations are therefore not a list at a distance, but a practical guide. They unite faith and action, study and prayer, ritual and ethics.

פֹּתֵחַ אֶת־יָדֶךָ וּמַשְׂבִּיעַ לְכָל־חַי רָצוֹן׃

You open Your hand and satisfy all that lives according to Your pleasure.

Read & Listen:

Owning a book of Halacha and Psalms for Noahides makes a difference.

It may happen that a Noahide is unexpectedly without modern means of communication, that is a situation that today’s generations do not want to think possible, and that is because of our dependence. What a Noahide really needs is, a Mi’Qra, The Divine Code, and a Psalm Book, so is the advice, but it is also the case with communication, people need each other otherwise there is little or no communication.

A government emergency radio is an example of one-sided communication that is expected to give the listener the wisdom to make decisions based on the instructions given by the authorities. In this case, it is not so much about the instructions anymore but more about the way in which the Noahides deal with this together. To be sure, communication is never one-sided, and that was never the intention.

This is especially true for the aforementioned books, the message seems to be one-sided, but one must have a network to share it and only make decisions based on that. In other words, Noahism is not something you do alone, that is a joint activity to walk together with God, just like Noah in his day, listening to God as a righteous man, and being allowed to walk with Him through this, Blessed is He.

In the Noahide tradition, communication is not a technique, but a moral obligation. Truth and respect are the anchors that keep the conversation pure.

מְדַבֵּר אֱמֶת בִּלְבָבוֹ׃

He speaks truth in his heart.

The mouth is an instrument of the soul; words can build up or destroy. That is why the ninety precepts explicitly mention the wise use of words and positive and constructive use of language.

מִדְּבַר־שֶׁ֖קֶר תִּרְחָ֑ק׃

Stay away from a lie

Therefore, the possession of the core books Mi’Qra, The Divine Code, and the Psalm collection is mentioned not only as study advice, but as means of communication, providing common language and moral direction. When modern means fail, these texts provide a lasting foundation of communication.

קְרָ֧א וְאֵינֶ֛נּוּ עֹנֶ֖ה דָּרֹ֣שׁ וְאֵ֣ין מֹוצִ֑יא לַמָּ֖וֶת יֵשֵֽׁב׃

There is a cry, but no one answers, sought, but no one leads out.

This shows that communication without a receiver is meaningless. A government emergency radio can give instructions, but only through shared interpretation, consultation and joint decision are these instructions converted into actions that strengthen the community.

Communication protocols for Noahides are therefore twofold

1. Listening vertically to God and His word, through study and prayer.
2. Sharing horizontally with each other in truth and respect, to make decisions together.

This makes it clear that Noahism is never a lonely road.

אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃

Noah walked with God.

His walking was not just individual, but for the benefit of his family, his community, and ultimately all of humanity. That is why communication is a joint activity any day. Only through truth and respect do Noahides remain able, even in crisis and without technology, to walk with each other and with God.

Read & Listen:

All treaties and institutions are temporary; only the ark of the Seven Commandments floats.

In times of crisis, pandemic, massive refugee flows or nuclear threat, the weakness of human institutions becomes visible. Old treaties or democratic structures, written in times of peace, prove insufficient to act quickly. Yet the Torah offers us a foundation that does not collapse: the Seven Noahide Commandments. Good conflict management starts with the principle that everyone is heard.

בְּרֹ֣ב יוֹעֲצִ֣ים תְּשׁוּעָֽה׃

In the multitude of counselors there is salvation.

There is a situation like an outbreak of a virus, followed by a rapid change of demographics, or a threat of a direct nuclear confrontation. And in all these situations, the government fails to take control because we are stuck in regulations made up in a time of peace where we were allowed to do so but have run into problems due to old political failures and failing democracy.

מַצְמִ֣יחַ חָצִ֣יר לַבְּהֵמָ֑ה וְעֵ֖שֶׂב לַעֲבֹדַ֣ת הָאָדָ֑ם לְהוֹצִ֥יא לֶ֝חֶם מִן־הָאָֽרֶץ׃

He causes grass to sprout for cattle, and crops for the benefit of man.

In my very humble opinion, I can only conclude that the situations I mentioned earlier are interrelated but must be resolved separately. In an outbreak of a virus, one should be aware even before the outbreak that there is an industry waiting that actually sells snake oil, if you understand the expression. The products are worthless and expensive. With a virus, it is wiser to look at how our ancestors thought, and then one quickly comes to solutions such as bacteriophages. Bacteriophages will be discussed later in the last chapter Classic Recipes, where one must consider that these phages are present in nature, but is still one of the areas that is being thoroughly researched. In the event of a virus outbreak, the Torah reminds us that healing does not lie in superstition or deception.

לֹֽא־תַטֶּ֣ה מִשְׁפַּ֗ט גֵּ֤ר יָתוֹם֙ וְלֹ֣א תַחֲבֹ֔ל בֶּ֖גֶד אַלְמָנָֽה׃

You shall not oppress the stranger, orphan and widow.

צֶ֧דֶק צֶ֛דֶק תִּרְדֹּ֖ף לְמַ֣עַן תִּֽחְיֶ֑ה וְיָרַשְׁתָּ֙ אֶת־הָאָ֔רֶץ אֲשֶׁ֨ר יְהוָ֧ה אֱלֹהֶ֛יךָ נֹתֵ֥ן לָ֖ךְ׃

Righteousness, righteousness you shall pursue.

A people on the run, with the (un)necessary war experience and trauma, who are immediately housed in special encampments built outside the Noahide world, on the condition that they are legal and comply with the frameworks of the seven commandments that we use.

This set of old-fashioned approach is no longer possible in the current constitutional situation where we are dependent on treaty after treaty, unless the treaties are suspended and are therefore no longer valid until further order and evaluation, we can aply law and order.

בְּכָל־דְּרָכֶ֣יךָ דָעֵ֑הוּ וְה֖וּא יְיַשֵּׁ֣ר אֹֽרְחֹתֶֽיךָ׃

In all your ways acknowledge Him, and He will make your paths straight.

Even practical decisions, food, quarantine, military deployment, must be tested for truth and respect. A nuclear threat includes deterrence; only then does one make an impression. If strategic bombs are still dropped on cities, then in addition to praying, one must prepare for aftercare and clear communication from the home defense forces that we have at our disposal in the Low Countries, among other things, not sending boys and girls to direct combat but helping the population in word and deed. All this requires preparation and many powerful people who do not let cheese eat from their bread. Suspending treaties is allowed in all the situations mentioned within the framework of the Seven Noahide Commandments for humanity.

נֵ֣ר לְרַגְלִ֣י דְבָרֶ֑ךָ וְא֖וֹר לִנְתִיבָתִֽי׃

Your word is a lamp to my feet and a light to my path.

Read & Listen:

We are allowed to rebuild because our repentance has been heard by the Eternal One

The reconstruction of a society after crisis is not a technical plan alone, but a spiritual act. We may rebuild because our repentance is heard by the Eternal. If you remember Jonah and his pious deeds in Nineveh, that he brought an entire nation to repentance with God ‘s help, then you understand the title of this subject. We call the reconstruction based on Noahide principles, Nineveh for short.

וַיַּֽאֲמִ֛ינוּ אַנְשֵׁ֥י נִֽינְוֵ֖ה בֵּֽאלֹהִ֑ים וַיִּקְרְאוּ־צוֹם֙ וַיִּלְבְּשׁ֣וּ שַׂקִּ֔ים מִגְּדוֹלָ֖ם וְעַד־קְטַנָּֽם׃

And the people of Nineveh believed in God; They proclaimed a fast and put on mourning clothes, from the greatest to the smallest.

To ensure that an entire nation repents and acts accordingly, one needs a Noahide prophet, a Jonah. Let it be clear that there will be a lot of struggles for this person. The question is why should this prophet repent to an ungrateful and wicked nation like Nineveh, which applies to many nations today? Why would the one who is called by the Eternal accomplish this?

הִגִּ֣יד לְךָ֣ אָדָ֔ם מַה־טּ֖וֹב וּמָ֣ה יְהוָ֣ה דּוֹרֵ֑שׁ מִמְּךָ֗ כִּ֣י אִם־עֲשׂ֤וֹת מִשְׁפָּט֙ וְאַ֣הֲבַת חֶ֔סֶד וְהַצְנֵ֥עַ לֶ֖כֶת עִם־אֱלֹהֶֽיךָ׃

He has made known to you, man, what is good: to do justly, to love faithfully, and to walk humbly with your God.

The answer is in the commandments, a prophet today can safely call a Noahide, a Chassid Umot HaOlam, The Divine Code teaches that a righteous among the nations, any human being who takes upon himself the seven commandments and conviction. In this way, prophetic repentance is not limited to a single person, but a person can collectively become prophetic indeed.

כִּ֣י חֶ֤סֶד חָפַ֙צְתִּי֙ וְלֹ֣א זָ֔בַח וְדַ֥עַת אֱלֹהִ֖ים מֵעֹלֽוֹת׃

For I desire love and not sacrifices; to the knowledge of God, more than to burnt offerings.

And that may be anyone who feels called and also everyone who is involved in the Noahide commandments, day in and day out. So, it may be clear that we are of course also talking about people, a Noahide people and that, in contrast to Jonah the prophet, are now prophets.

נֵ֣ר לְרַגְלִ֣י דְבָרֶ֑ךָ וְא֖וֹר לִנְתִיבָתִֽי׃

Your word is a lamp to my feet and a light to my path.

After the realization of what a God‘s miracle is, the nation may begin to remember that it is not the deed and the sacrifice that counts, but that one may walk with God. Always remembering that the day came when an entire nation started walking with God, by simply taking on all the commandments mentioned in the awareness that a people may walk with God, day after day, by simply living the commandments: no murder, no robbery, no idolatry, no cruelty, but justice and respect for man and beast.

We called the reconstruction after a crisis Nineveh for short. Because Nineveh shows that even a corrupt city can change if the people listen. In this way, reconstruction becomes not only a technical recovery of institutions, but a spiritual rebirth of society.

Read & Listen:

Teach your young men pure commandments, and give your children the fear of God.

It is never healthy to go through life alone and without a partner, one must be blessed or yet to be blessed with children in these times. Caring for children starts with creating a stable environment, an environment where young children are allowed to develop by trying out anything and everything, under the caring and watchful eye of a parent or parents.

וְשִׁנַּנְתָּ֣ם לְבָנֶ֔יךָ וְדִבַּרְתָּ֖ בָּ֑ם בְּשִׁבְתְּךָ֤ בְבֵיתֶ֙ךָ֙ וּבְלֶכְתְּךָ֣ בַדֶּ֔רֶךְ וּבְשָׁכְבְּךָ֖ וּבְקוּמֶֽךָ׃

And you’ll impress them with your children and talk about them when you’re in your house and on the road, when you’re laying down and when you’re getting up.

The fear of God is not fear, but a deep respect and a desire to live according to His guidelines. Therefore, start reading psalms early even if they are not always understood, the words will take root in their hearts and bear fruit later, but be careful when learning or getting acquainted with Noahide halacha, The Divine Code, build a foundation step by step, so that girls before their eleventh and boys before their thirteenth year are familiar with, foundations of knowledge of the halacha, the Mi ‘Qra scripture reading, and dexterity in the Psalm Book of the Noahides.

נֵ֣ר לְרַגְלִ֣י דְבָרֶ֑ךָ וְא֖וֹר לִנְתִיבָתִֽי׃

Your word is a lamp to my feet and a light to my path.

The transmission of wisdom, faith and good habits to the next generation is a sacred task. It is not just a duty, but a blessing and an investment in the future of humanity.

A habit that one can build in is to eat all at the table, with blessings, prayer and singing. A stable, loving environment is the breeding ground for healthy development. Please note: that this is not going to be an imitation of Judaism but take an example from it. During meals and rest days, no phones or screens. Let rest really be peaceful, filled with company, games, conversations and laughter.

Children who become lonely often carry a heavy burden. A good habit is to let the children participate in birthdays, dinners, zoos, holidays, amusement parks, but also provide a small basic knowledge of social networking and go into nature often and tell about Creation but also about the details of plants, tell that this contains life just like creation itself, they can do a lot by letting them play with other children. At home you learn the recipes that I share at the end of this book, this is really the basis. Make sure they keep a diary at a young age and provide music lessons, there is a lot to be gained there, they develop discipline, perseverance and creativity.

Good habits shape character. Build in rituals that connect the family

• Weekly moments of rest without distractions
• Joint Study of the Scriptures
• Expressing gratitude before going to sleep
• Sharing personal highlights and challenges

Children learn not only through words, but especially through the example of their parents. Live the commandments yourself, be honest, patient and just. Show love in deeds, be firm in faith and generous in judgment. Whoever teaches children truth, love and reverence for the Creator builds an inheritance that extends beyond their own lives. The words planted in their hearts today will determine the direction of their path tomorrow.

Let your home be a place where peace dwells, where prayer sounds, where knowledge is shared, and where joy is found in simple things. Be steadfast in what is good, even when the world is shaky around you. For the strength of a nation begins in the family, and the strength of the family begins in the heart of the parent.

May every meal, every conversation, every walk, and every moment of play be an opportunity to build faith, wisdom, and love. In this way, the next generation will become heirs, not just of your words, but of your example, and that is the greatest blessing you can leave behind.

Read & Listen:

Since Noah’s covenant, man sometimes lives in abstract reason.

Since Noah’s covenant, man lives not only in the concrete world, but sometimes in abstract reason. These are times of abundance of information, resources and possibilities, which can be placed in the right context for us through our upbringing and education. But as in many periods of plenty, this also evokes memories of the story of Joseph and his brothers. Joseph, taught by his father Ya’akov, understood that abundant years are always followed by lean years. His dreams, sent by the Eternal, revealed a cycle of seven fat and seven lean years. This was not symbolism, but a divine warning: be prepared.

וַיֹּ֣אמֶר פַּרְעֹ֔ה אֶל־יוֹסֵ֖ף אַחֲרֵ֣י הוֹדִ֑יעַ אֱלֹהִ֕ים אוֹתְךָ֖ אֶת־כׇּל־זֹ֑את אֵ֥ין נָב֛וֹן וְחָכָ֖ם כָּמֽוֹךָ׃

And Paro said to Joseph; Since God has made you know all this, there is no one so wise as you.

This was reflected in the disappointing harvests throughout the area, that Ya’akov sent his sons to fetch grain for survival, and also an act of trust. Joseph, as a visionary, had not only received the dream, but also the insight to act. He advised the Paro to build supplies in the years of plenty, so that the people could endure the lean years. This is a lesson for any society, and especially for a Noahide community, preparation is not a luxury, but a moral duty.

וַתִּשָּׁחֵ֥ת הָאָ֖רֶץ לִפְנֵ֣י הָאֱלֹהִ֑ים וַתִּמָּלֵ֥א הָאָ֖רֶץ חָמָֽס׃

The earth was corrupted before God, and the earth was full of violence.

Back to our time of abundance, one can say that those times of less are yet to come, and they are coming. What do they do then? What does Noahide society do, right, exactly what Joseph dreamed, and advised the Paro to be prepared for this.

In this light, we can also better understand the story of the Flood. God, in His infinite mercy, gave mankind a set of universal commandments, not as a suggestion, but as a command, but not as a question. He has done this out of His infinite grace, for He is the Most Merciful One. These seven Noahide commandments form the foundation of a just society. They are not religious in the narrow sense, but moral and universal, a compass for times of chaos, decay and moral darkness.

We constantly prepare for times with less, and also with little morale. The Flood was not an arbitrary punishment, but a consequence of moral collapse. Noah’s generation drowned not because they were ignorant, but because they ignored the commandments.

The book The Divine Code provides an in-depth explanation of these commandments and their application in the modern world. It is a halachic guide for those who want to prepare for moral challenges, just as Joseph prepared for economic disaster. The danger of our time is not only material scarcity, but also moral confusion. By studying The Divine Code, we can arm ourselves against this confusion and build a society that puts justice, compassion, and truth at its core.

After the Second World War, it became clear how deep moral collapse can be. The horrors of the extermination camps and execution fields called the peoples to repentance: never again. Yet history shows that knowledge alone is not enough. Noah’s generation had commandments but ignored them.

The danger of our time is not only material scarcity, but also moral confusion. Through the study of The Divine Code, along with the Mi’Qra and the Psalms, we can arm ourselves against that confusion and build a society with justice, compassion, and truth.

Why so much horror and why this perspective of the story of Joseph in relation to the Flood? As often in life, it is good to be prepared, and that starts in the years of plenty. Here you can gain knowledge about the seven commandments, but there is a risk because this did not succeed in thousands of years after the generation of Flood who drowned. This risk of even danger is exactly what is described in The Divine Code, that is the whole text, and one may venture to understand and learn how to prepare for a moral collapse, so darkness and evil do not return in the same way, just like in the visionary dream of Joseph and his cows.

In the Low Countries, a region with a rich history of freedom, struggle and community, there is a unique opportunity to embrace these principles. As a Noahide community, we can build together a morally conscious collective, rooted in the seven commandments and sustained by trust in the One, blessed is He. Not by fear, but by hope, not by compulsion, but by insight. Not only for us, but for the generations to come.

Read, Make & Listen:

With classical sources for the recipes

Pan bread with wild herbs

It is known that in Judea, people ate flat bread every day, baked on hot stones or iron plates.

Mix whole wheat flour, wheat or barley, water and a pinch of salt. Let rest, roll flat and fry in dry pan. In Dutch nature we find herbs such as nettle, ground elder or wild garlic for the dough.

נֹתֵ֣ן לֶ֣חֶם לְכָל־בָּשָׂ֑ר כִּ֖י לְעוֹלָ֣ם חַסְדּֽוֹ׃

He gives bread to every living thing, for His lovingkindness endures forever.

Barley stew with carrot and leek

Barley or barley was a staple food of farmers in Judea.

Put barley, linseed, onion, carrot, leek and bay leaf with water in hot plate, 6–12 hours, the advice is that the barley or barley only goes into the stock at the last, plus minus one hour in advance, and let it cook for one hour on the hot plate before eating. In Dutch nature we find herbs such as ground ivy, sorrel, garlic-without-garlic, for a delicious broth.

מַצְמִ֣יחַ חָצִ֣יר לַבְּהֵמָ֑ה וְעֵ֥שֶׂב לַעֲבֹדַ֥ת הָאָדָ֗ם לְהוֹצִ֣יא לֶ֣חֶם מִן־הָאָֽרֶץ׃

He causes grass to sprout for cattle, and crops for the service of man, to produce food from the earth.

Puls the Roman farmer’s porridge

Roman farmers ate pulse, simple porridge of barley and lentils, the basis of their diet.

Boil groats with lentils and olive oil until thick porridge. Add wild celery, flaxseed or chervil. In Dutch nature we find herbs such as lovage, plantain leaf.

לֶ֣חֶם אֱמוּנָ֑ה יֹאכֵ֖ל וּמֵ֥ימֵי צָרָֽה׃

He will eat bread of security and drink water of distress.

Cream cheese with nettle

Hard cheeses are old, King David brought hard cheeses to his brothers

Heat whole milk to just below boiling point, add 2 tablespoons of acid per half liter: lemon or natural vinegar. Let curdle and drain cloth. Mix with salt and nettle. In Dutch nature we find herbs such as caraway, wild thyme, dandelion petals.

וְיָ֣נֵק חֶמְאָ֔ה וּדְבַ֖שׁ עַ֣ד דַּעְתּ֑וֹ לְמָא֞וֹס בָּרָ֤ע וּבָחוֹר֙ בַּטּֽוֹב׃

He will eat butter and honey until he knows how to reject evil and choose good.

Lentelsoup of Esau

When Jacob cooked lentil soup …

Cook lentils with onion, garlic and cumin, and half a teacup of flax seeds. Finish with olive oil. In Dutch nature we find herbs such as wild garlic or sorrel for the broth.

וַיִּזְדֵּ֥ יַעֲקֹ֖ב נָזִ֑יד וַיָּבֹ֥א עֵשָׂ֛ו מִן־הַשָּׂדֶ֖ה וְהוּא עָיֵֽף׃

Ja’acov cooked a dish of lentils, and Esau came out of the field, tired.

Duckweed – spinach stove

Fitting with Noahide use of natural food.

Pick the clean duckweed using only clear water, blanch briefly, use spinach in barley or soup.

פּוֹתֵ֣חַ אֶת־יָדֶ֑ךָ וּמַשְׂבִּ֖יעַ לְכָל־חַ֣י רָצֽוֹן׃

You open Your hand and satisfy all that lives according to Your pleasure.

Spelt porridge with honey and fruit

Emmer and spelt were early grains, the basis of peasant cuisine.

Boil spelt grains in water or milk into porridge. Sweeten with honey, serve with blackberries or elderberries.

טוֹב־אַתָּ֣ה וּמֵטִ֣יב לַמְּדֵ֑נִי חֻקֶּֽיךָ׃

You are good and good doing; teach me Your ordinances.

Acorn and chestnut bread

In times of scarcity, acorns and chestnuts were ground into flour, mixed with grain.

Roasting, grinding and mixing chestnuts with flour for bread or porridge. Acorns first leach out of tannic acid.

לַֽיְעֵנִים֙ נָתַ֣ן לָ֔חֶם וְהִנִּ֥יחַ לָהֶ֖ם מֵעֲמָלָֽם׃

He gives bread to the poor and gives them rest from their trouble.

Cabbage stew with beans

Farmers stewed cabbage with broad beans and onions.

Slowly stew cabbage, broad beans, onion and celery. Season with dill or caraway.

ט֗וֹב וְיָפֶ֥ה לַאֲכֹֽל־וְלַעֲשׂ֑וֹת וְשִׂמְחָ֖ה יָעֲשֶׂ֥ה לַלֵּב׃

Good is the food for eating and doing; and joy makes the heart glad.

Dried apples with honey

Apples and honey were popular with farmers; Apples were dried for preservation.

Cut apples into rings, dry slowly over fire. Serve with honey.

ט֗וֹב דְּבַ֥שׁ מְעַ֑ט לֶאֱכֹ֖ל מֵהַרְבּֽוֹת׃

Better little honey to eat than a lot and too much.

Whey drink with herbs

Whey in cheese making was drunk diluted with herbs.

Mix fresh whey with honey and mint or sage.

יַ֭יִן יְשַׂמַּ֣ח לְבַ֣ב־אֱנ֑וֹשׁ לְהַצְהִ֥יל פָּנִ֗ים מִשָּׁ֥מֶן׃

Wine makes the heart of man rejoice; oil makes the face shine.

Wild herb soup

Farmers collected nettles, sorrel, wild garlic and ground ivy for soup.

Blanch wild herbs, cook with onion and barley or beans, flaxseed is an extra addition and provides magnesium.

יְֽהוָ֗ה רֹ֫עִי לֹ֥א אֶחְסָֽר׃

The Eternal is my shepherd, I lack nothing.

Classic sources for the recipes

Mi’Qra – the Hebrew Bible

Bareley in Lentel: Genesis 25:29; Jacob in Esau.

Cheese: 1 Samuël 17:18

Honey: Judges 14:8–9

Bread: Psalm 136:25; Psalm 104:14

Talmud

Berachot about bread and meals.

Passover grain and dough.

Ketuvot dairy, cheese and milk.

Sanhedrin self-protection, food rules.

Roman agricultural writers

Cato the Elder, De Agri Cultura ca. 160 BC; pulse which is barley/lentil porridge, farmer’s practices.

Columella, De Re Rustica 1st century AD; about grain, cattle, wine, fruit.

Pliny the Elder, Naturalis Historia 77 AD; about plants, honey, chestnuts, acorns.

Apicius, De Re Coquinaria 4th century AD, compilation of earlier traditions with basic recipes and legumes, cheeses, vegetables although much is aimed at elite, there are folk cuisine elements in it.

Read & Listen:

Why This Book Is Noahide-Responsible

This book is written from the perspective of the seven commandments that the Eternal gave to Noah and his descendants. It is not a new religion and does not pretend to be an alternative system, but it points back to the oldest covenant that the Creator made with humanity.

The strength of this work lies in three points

Bound to Israel and the Torah, the explanation is not based on one’s own speculations, but on the sources of the Torah, the oral tradition, the Talmud and the contemporary interpretation of The Divine Code written by Rav Moshe Weiner. In this way, this book remains grounded in the tradition that Israel carries and does not take the place of Israel.

Universal, but concrete, the seven commandments apply to all humanity, in all times and cultures. This book applies them to contemporary situations, war, economic collapse, climate threat, and shows how these commandments remain a moral anchor, even when human systems fail.

Practically and spiritually balanced, it is written as a manual for crisis, but never loses sight of the fact that the source of strength lies not in human structures, but in the One Creator. Therefore, it is a guide to both practical preparation and mental resilience.

In this way, this book wants to contribute to the vocation of the Noahide, a servant at the gate, standing in simplicity and justice, connected to Israel and bringing light to the nations.