This week's section is called Mishpatim, laws. In the Torah, three words appear that refer to the concept of laws, each with its own meaning:
1) Mishpatim: This refers to rational laws, that is, laws understandable to the human intellect. Even if God had not explicitly stated them, we would have deduced them, and they are fundamental for a healthy society based on mutual respect. In fact, some sages believe that non-Jews should also abide by these precepts, in addition to the well-known seven commandments of the sons of Noah (Do not blaspheme, do not murder, do not commit adultery, do not steal, do not eat meat from a living animal, acknowledge God, and establish a system of justice). The reason for this, as mentioned, is that these are fundamental precepts for the normal coexistence of all human beings, and God created the world to be populated, with different countries and peoples.
2) Eidot: refers to testimonial laws, that is, laws whose objective is to remember a certain event through performing a certain action, such as Shabbat, remembrance of the Creation in seven days, Pesach, remembrance of the Exodus from Egypt, Shavuot, remembrance of the Giving of the Torah, etc.
3) Chukím: refers to irrational precepts, that is, even after the Torah commanded them to be fulfilled, they remain incomprehensible to the human mind, such as not eating certain animals (laws of Kashrut), not mixing wool and flax, etc.
Ahora bien, los razonamientos que los seres humanos encuentran para los preceptos, aún para los Mishpatím, no son la «verdadera» razón de ser del mandato Divino, ya que es imposible captar la sabiduría Divina tal y cual es. Aún los razonamientos que aparecen en la Torá para ciertos preceptos, tampoco son los «verdaderos», es decir, no son la voluntad Divina tal y cual es, sino que consisten en humanizaciones del intelecto Divino. En otras palabras, la razón revelada de cada precepto es la vestimenta humana para comprender, según nuestra capacidad, la voluntad Divina.
Hasidic masters go a step further in understanding the meaning of Torah precepts, including those of the Mishpatim type. They explain that there are two types of commandments: 1) Commandments that create life, and 2) Commandments that are created from life.
Todos los mandatos y leyes (como los códigos civiles y penales de cada país) creados por el ser humano son creados de la vida. Basados en la experiencia de sus creadores, en la jurisprudencia conocida hasta el momento y en la imaginación de hasta dónde puede llegar la «maldad humana», los codificadores de leyes plasman en un código ordenado y preciso, todos los casos que se les ocurren y/o que ya vieron ocurrir. Por eso cada país, de acuerdo a las condiciones locales y la época, tiene códigos y leyes diferentes y, con el pasar del tiempo, se van modificando.
On the other hand, the commandments of the Torah create life. Divine commandments mold and shape life exactly as God intended it from Creation. That is why they are the same everywhere and throughout all time. It is on them that a person should focus their attention in order to live a full life in accordance with God's Will.
The Rebbe always emphasized that the Seven Laws of the sons of Noah are not literally only seven, but that each one of them contains many ramifications.
At this point, however, clarification is necessary, because many Bnei Noach believe, or are led to believe, that they can simply choose any of the 613 mitzvot and begin practicing it, without awareness or discernment of whether it is appropriate or not. Generally, these individuals are already Judaized and Judaizing, and therefore end up appropriating what is not rightfully theirs. It is precisely here that the issue of two types of mitzvot for Bnei Noach—permitted and prohibited—be emphasized.
As you rightly pointed out, the mitzvot known as mishpatim are the permitted ones, those that the bnei Noach can voluntarily practice, even in order to receive some merit.
Por otro lado, existen mitsvót prohibidas para los bnei Noach, las mitsvót identificadoras (es decir, las de identidad), aquellas que se conocen como edot, las prácticas que constituyen una señal entre Hashém y su pueblo Israel (que no son pocas; incluyendo Shabat – kidush, havdalá … -, talit, tsitsit, tefilin, mezuzá, etc).
Rabbi Tuvia Serber, could you please give your opinion on our statement?
Grateful,
Hi, I invite you to watch a video on this topic on my YouTube channel, where your question is discussed in the comments. In any case, I agree with you that it would be good to clarify this matter explicitly. God willing, I will do so through a video. Best regards!
Yes, we're already watching your videos, great.
However, it would be interesting and very important if the gentleman could write a specific piece on this topic.
The point is that the Noach people shouldn't be upset or hurt by learning the truth (that they shouldn't appropriate the Edot). And the rabbis shouldn't be lenient about this so as not to alienate these gentiles.
Rambam writes in his Laws of Kings, chapter 10, law 10:
A son of Noah who wishes to perform one of the mitzvot of the Torah in order to receive a reward, we do not prevent him from doing it as the law (halakha) commands. The Radvaz writes in commentary on these words of the Rambam:
«Y si desea hacerla diciendo que fue mandado (por Hashem) a observar la Mitzvá, no lo dejamos hacerla, sino solamente si la cumple para recibir recompensa de la misma manera que alguien que no fue ordenado a cumplir un precepto y lo cumple. […] Sin embargo, en los preceptos que requieren santidad (Kedusha) y pureza (Tahara) como Tefilín, Sefer Torá y Mezuzá yo indico ser estricto e impedirle hacerla.
Los ejemplos mencionados son los que el Radvaz mismo da. Claramente la cuestión no depende de la categoría de Mitzvá, si es Mishpat, Edot o Juka, sino de (en las palabras del Radvaz): «santidad y pureza».
It is clear that the observance of the seven commandments of Bnei Noach should not be Judaized, nor should these seven commandments be considered a gateway to future conversion. Being a Ben or Bat Noach is a matter in itself, and Judaism is a different matter altogether.
Greetings!