[section is_fullwidth=”” background_options=”{"background":"none","image":{"background_image":""},"video":{"video_type":{"selected":"youtube","youtube":{"video":""},"uploaded":{"video":""}}},"color":{"background_color":{"color":"","id":"fw-custom"}}}” auto_generated=”” first_in_builder=”1″ _array_keys=”{"background_options":"background_options"}” _made_with_builder=”true”][row][column width=”1_1″ _made_with_builder=”true”][slider slider_id=”74″ _made_with_builder=”true”][/slider][/column][/row][/section][section is_fullwidth=”” background_options=”{"background":"none","image":{"background_image":""},"video":{"video_type":{"selected":"youtube","youtube":{"video":""},"uploaded":{"video":""}}},"color":{"background_color":{"color":"","id":"fw-custom"}}}” auto_generated=”” _array_keys=”{"background_options":"background_options"}” _made_with_builder=”true”][row][column width=”1_1″ _made_with_builder=”true”][space height=”145″ _made_with_builder=”true”][/space][/column][/row][row][column width=”1_1″ _made_with_builder=”true”]
The Seven Noahide Laws
The Seven Noahide Laws are: 1
- Do not worship false gods.
- Do not curse G-d’s Name.
- Do not murder.
- Do not engage in specific forbidden sexual relations.
- Do not commit theft.
- Establish laws and courts of justice.
- Do not eat flesh that was removed from a living animal.
The first six of these law were given to the first man, Adam, the day he was created. The seventh law was added when it was given to Noach. Finally, as part of the Torah given to Moshe on Har Sinia, G-d repeated and gave the Seven Noahide Laws to Moshe along with their explanation and details.2
Observance Based on Mount Sinai
In order to receive a portion in the World to Come for observance of the Noahide Commandments, observance must be done because the G-d commanded them to Moshe on Har Sinia. This is opposed to one who observes out of his own intellect and knowledge.
“Any Gentile who accepts the seven commandments and is careful to observe them is of the ‘pious of the nations of the world’ and will have a portion in the World to Come. This is so provided that one accepts them and observes them because the Holy One, blessed is He, commanded them in the Torah and informed us through Moses our teacher that the descendants of Noah were originally commanded about them.”3
As explained by Rabbi Avraham Chaim Bloomenstiel:
The Talmud in Sanhedrin 105a proves that the Umos Ha-Olam, the gentile nations, have a share in the World to Come if they are Chasidim, pious. Therefore, a non-Jew who keeps the Seven Mitzvos [Commandments] is called MiChasidei Umos HaOlam, of the Pious Non-Jews, and he receives reward in the World to Come. However, he only merits this reward if he accepts and observes his mitzvos from the viewpoint that they were transmitted and reaffirmed to the world via Moses at Sinai.4
Positive and Negative Commandments
Six of the Noahide commandants are listed as “negative” commandments, i.e. abstain from certain acts, while one seems to be listed as a “positive”, i.e. perform an act. The truth is, all seven of the commandments contain positive and negative mitzvot.
The Talmud tells us that the Seven Noahide laws are listed as prohibitions, negative commandments. The Talmud itself questions this idea, though, asking: If all of the Noahide laws are prohibitions, then why is dinim included? Is not dinim, the requirement to carry out justice, a positive commandment? The Talmud answers that the Noahide laws are merely listed according to their negative, prohibitive qualities. In truth, though, the Noahide laws are not 100% prohibitive in nature. Similarly, dinim, the requirement to establish courts, is not a purely positive commandment. It includes both positive and negative aspects.
In one sense it requires the establishment of courts and enforcement of the laws (the positive aspects). It also prohibits perversions of justice and the allowance of crime to run rampant (the negative, prohibitive aspects)… Based upon this understanding of dinim, we see that dinim includes laws pertaining to the establishment and operation of a legal system (thou shalts) and prohibitions to prevent perversions and laxity (thou shalt nots). As a general rule, the Seven Noahide laws, despite being termed as prohibitions, contain positive as well as negative mitzvos.5
“Sub-Catagories” of the Seven Laws
Part of what the negative and postive “dual-nature” of the Seven Noahide Laws shows us is that the Seven Noahide Laws are more than they appear. In fact, the Seven can be broken down categorically into many “sub-laws”. I’ve seen the Seven broken down into 30 to 100 different subcategories. In The Noahide Laws, Rabbi Avraham Chaim Bloomenstiel cites to the “earliest surviving statement of the Noahide laws with their expanded derivations… from the Torah commentary of Rabbi Shmuel ben Chofni Gaon” and lists 30 catagories as follows: 6
I. Idolatry
1) Belief in the unity of God
2) Prohibition of idolatry
3) To offer ritual sacrifices
4) To honor one’s father and mother
5) Prohibition of worshiping the Molekh
6) Prohibition of witchcraft
7) Prohibition of soothsaying and soothsayers
8) Prohibition of conjuring and conjurers
9) Prohibition of sorcery and sorcerers
10) Prohibition of sciomancy
11) Prohibition of demonomancy
12) Prohibition of theurgy
13) Prohibition of necromancy
II. Blasphemy
14) Prohibition of blasphemy
15) To Pray
16) Prohibition of false oaths
III. Murder
17) Prohibition of suicide
18) Prohibition of murder
IV. Sexual Immorality
19) Prohibition of adultery
20) To engage in formal marriages
21) Prohibition of incest with a sister
22) Prohibition of homosexuality
23) Prohibition of bestiality
24) Prohibition of castration
V. Not to Eat a Limb Torn From a Living Creature
25) Prohibition of eating the limb of an animal that died naturally
26) Prohibition of eating the limb of a living animal
27) Prohibition of eating or drinking blood
28) Prohibition of crossbreeding animals
VI. Justice
29) To establish courts of justice
VII. Theft
30) Prohibition of theft and robbery
- Rabbi Moshe Weiner. The Divine Code: The Guide to Observing the Noahide Code, Revealed from Mount Sinai in the Torah of Moses, Fourth ed., Ask Noah International, 2020, p. 24.
- The Divine Code, 4th ed., pp. 24-25.
- The Divine Code, 4th ed., pp. 31. (quoting Laws of Kings 8:11).
- Rabbi Avraham Chaim Bloomenstiel. The Noahide Laws. Yeshiva Pirchei Shoshanim, 2014, p. 24.
- The Noahide Laws, p. 59. (citing Sanhedrin 58b-59a).
- The Noahide Laws, pp. 49-50.
Noahides and Shabbat
“Speak unto the children of Israel, saying: You must keep My Shabbat, for it is a sign between Me and you throughout your generations, that you may know that I am the Lord who sanctifies you.” Exodus 31:13.
G-d gave Shabbat to the Jews as a sign, and non-Jews are prohibited from observing Shabbat. 1
“Nevertheless, the Seventh Day is very relevant to Noahides. However, it is not relevant as a ‘Shabbat,’ a word implying a ‘day of rest,’ but as a commemoration of the completion of creation… While the ‘Shabbat,’ as a Day of Rest is specifically designated as a sign between the Jews and G-d, the seventh Day is relevant to the world as a commemoration of G-d’s creation… even though Noahides cannot observe Shabbat, the Seventh Day is important for Noahides.” 2
As written by Rabbi Avraham Chaim Bloomenstiel: 3
When G-d rested on Shabbos, He beheld the goodness of His Creation — He saw that it was well suited for its purpose. So too Adam, in his revelation, suddenly understood the greatness of G-d’s world and the incredible potential that it offered.
In that revelation, he saw the ‘big plan’ — he understood the nature of reward and punishment, the fate of the wicked, and the ultimate reward of the righteous. He understood his purpose and how the world was designed for it.
Rashi understands [Psalm 92] as, primarily, an acknowledgment of the World to Come, the ultimate Shabbos.
We see that Adam’s relationship to Shabbat was not one of rest. It was of epiphany, a day of awakening and realization. This is the Noahide relationship to Shabbot.
It is therefore appropriate to base the Noahide acknowledgement of Shabbat on Psalm 92 and Adam’s epiphany. In this way, Noahides are following in the way of Adam, to whom the Noahide laws were commanded.
Thus, we can have a nice meal with family and friends on Friday night discussing Torah and the greatness of G-d’s world and reciting blessings with the warmth of candle light and the friendliness of a glass of wine.
Even more so, if we use this time of relaxation and fondness to explore HaShem and His Torah perhaps we can better associate G-d’s Torah with the warmth, love, and joy of family and better impart our love and fondness for HaShem and His Torah to our children and grandchildren.
However, we must not confuse a candlelit, Friday-night, family-and-friends, Torah-centered dinner with G-d’s gift of Shabbat to the Jewish people.
- Noahide Nations. The Order: A Communal and Individual Noahide Siddur. Noahide Nations, 2019, p. 71. (citing Sanhedrin 58b and commentaries; Maimonides, Hilkhos Melakhim 10:9, Ridbaz ad loc.,; Igros Moshe YD II:19.).
- The Order, p. 71.
- Rabbi Avraham Chaim Bloomenstiel. The Noahide Laws. Yeshiva Pirchei Shoshanim, 2014, pp.228-229.
Noahide Holidays and Important Dates
The Jewish calendar is full of holidays and dates steeped in history and meaning. As G-d-fearing people, it is almost second nature to want to jump feet first into all of these holidays and traditions. However, as Noahides, it is important to know what significance these holidays and dates have to us. Are any mandatory? Are any prohibited? Do we as Noahides have our own holidays and important dates?
However, as Noahides, it is important to know what significance these holidays and dates have to us.
Following is list of holidays and important dates. As time goes on, each should be a link to an article about that holiday and date.
- Rosh Hashanah
- Yom Kippur
- Sukkot
- Shemini Atzeret & Simchat Torah
- Chanukah
- Fast of Tevet 10
- 15 Shevet
- Purim
- Passover
- Lag B’Omer
- Shavout
- The Three Weeks
- The 15th of Av
Noahide Dietary Laws
Only one of the Seven Noahide Laws puts a direct restriction on our diet; “Do not eat flesh that was removed from a living animal.” Although this seems like a rather narrow restriction, there is discretion as to how a Noahide may observe this law and just how strict they would like to be.
The first man, Adam, was permitted to use animals for any useful tasks.1 However, he was not permitted to kill animals for food, although he could eat meat from an animal that died naturally.2 It was not until after the flood that Noah was permitted to kill animals for food.3
Every moving thing that lives shall be yours to eat; like the green vegetation, I have given you everything.4
Despite the permission to kill animals for food, we are not permitted to eat the flesh that was removed from an animal while that animal was still alive.
But, flesh with its soul, its blood, you shall not eat.5
Even if the animal from which the flesh was removed while living dies thereafter, the flesh that was removed before the animal died is prohibited for consumption.6
Flesh that becomes detached from it [while it is dying] is considered like flesh detached from a living creature and is prohibited to a Noahide even after the animal has expired.7
For purposes of Noahide consumption, an animal is considered dead once the heart stops beating.8 Generally, in large slaughterhouses in the United States, the method of slaughter does not usually bring about immediate death. However, the length of time between the slaughtering and processing is typically enough time for the heart to stop beating. In smaller slaughterhouses, however, this may not be so. If the animal’s heart had not stopped by the time it was processed, the meat would be prohibited for Noahide consumption.9
What this means, is that unless we know “with certainty how the animal was slaughtered, and the policies of the slaughterhouse as to determining the death of the animal,” we cannot know with certainty if the meat we buy is permitted.10
Despite this doubt, Noahides are allowed to eat meat bought from a grocery store, at least in the United States. As Rabbi Avraham Chaim Bloomenstiel wrote:
There are two approaches to dealing practically with the question of flesh from a living animal:
1) Regular, grocery store meat is 100% acceptable for Noahides. Even though there are uncertainties as to whether or not the concepts of “nullification by majority” and “doubt” apply to Noahides, there are also uncertainties as to whether or not meat from living creatures is even present in the marketplace. Noahides may rely upon these two uncertain factors in combination to permit regular grocery store meat.
2) Because there are some who would question this leniency, a Noahide may voluntarily, and as a stringency only, elect to only eat meat that was slaughtered according to Jewish ritual practice.
This latter approach does not advocate or imply that Noahides are in any way obligated or expected to keep Kosher – the Jewish dietary laws. The only reason for electing to consume such meat is that, by doing so, one can be guarded from any suspicion of ever min ha-chai, flesh taken from a living animal, according to most authorities. Observing this elective stringency does not constitute chiddushei dat, creating a new religion. The reason it is not chiddushei dat is that one observes this stringency only in order to avoid eating ever min ha-chai, flesh from a living animal. One does not observe this stringency to “keep kosher” or in any way imitate Jewish practice; after all, a Noahide has no share or obligation in such laws. Furthermore, the fact that such meat, which is certain not to be ever min ha-chai, happens to have been slaughtered according to Jewish law is arbitrary. After all, one could achieve the same effect by electing to only eat meat that he himself has slaughtered. By doing so, he can ensure that the animal has fully died before it is carved up.11
For those who wish to take the more stringent approach, there are websites and organizations that can assist. One such place is Certified Humane. Certified Humane monitors, certifies, and labels humanely-raised and slaughtered livestock. The well-known animal behaviorist Temple Grandin is on their board and helped draft their guidelines for care, slaughtering, and processing.
Additionally, there may be some kosher food delivery service available depending where you live. In my area there is Kosher Kaddy. Kosher Kaddy delivers kosher food including kosher meats.
- Rabbi Avraham Chaim Bloomenstiel. The Noahide Laws. Yeshiva Pirchei Shoshanim, 2014, p. 339.
- Rabbi Moshe Weiner. The Divine Code. Expanded Second ed., Vol. I, Ask Noah International, 2011, p. 295.
- The Noahide Laws, p. 340.
- Genesis 9:3
- Genesis 9:4
- The Divine Code, p. 297.
- The Noahide Laws, p. 349 (quoting Chullin 121b).
- The Noahide Laws, p. 350
- The Noahide Laws, pp. 350-351
- The Noahide Laws, p. 351
- The Noahide Laws, pp. 353-354
Modesty for Noahides
Disclaimer: I am not an expert in this area. This post is not meant, in any way, to be exhaustive. I do not claim to be holier-than-thou. I am in this fight with everyone else. This post, and site, is meant to be a sort of starting point and launching pad. As time goes on, I will add more links to more resources, and more lists of good books and articles so we can all learn together as a community of G-d-fearing, truth-seeking Noahides.
In Judaism, modesty is not only what one wears, but it is also what one views and thinks about. For women, modesty struggles usually revolve around what they wear. For men, modesty struggles usually revolve around what they see and think about.
Modesty is almost an impossible test. Not only does society bombard us with immodest images, but clothing found in most stores can make it difficult to dress modest.
The fact that modesty is such a challenge in today’s world speaks to its importance. As Rabbi Moshe Weiner wrote, “The significance of modesty for men and women is not only that it prevents many sins, but also that it is the correct expression of response for G-d’s creation of mankind in His image.”1
In his book, The Divine Code, Rabbi Moshe Weiner addresses modesty for Noahides and states, in part:
Every woman is obligated to act in a modest way, and must not cause others to err through her dressing and acting in a way that brings them to sinful thoughts, and thereby closer to sinful actions, as the Torah says, ‘You shall not put a stumbling block before the blind.’2…
A man should not intently gaze at the form of a woman in a lustful way, even [if] she is single, as Job said in his righteousness, ‘I have made a covenant with my eyes not to look upon a virgin.’3
- Rabbi Moshe Weiner. The Divine Code. Expanded Second ed., Vol. I, Ask Noah International, 2011, p. 542.
- The Divine Code, p. 542.
- The Divine Code, p. 543.
Noahides and Prayer
There are two general types of prayer in Judiasm; communal prayer and personal prayer.
…The fixed communal prayers require Jews to gather and pray three times each day facing toward Jerusalem. These prayers are not personal prayers, but are fixed prayers with specific texts that are said on behalf of the Jewish community. These prayers were established in place of thrice daily sacrifices offered in the temple. Personal prayer, however, is spontaneous and may be said in any language, using any words, and at any time one wishes.
Both forms of prayer are required and expected by G-d for the Jewish people.1
As Noahides, we have no specific obligation to pray. However, it is a mitzvah for any non-Jew to pray to HaShem, whether we are going to Him with our needs or circumstances, or going to Him with praises and thanks.2
As Rabbi Moshe Weiner states:
Therefore, a Gentile needs to serve G-d in his thought and emotions to motivate himself often to love and fear G-d. How does one serve Him? By arousing his will to focus his mind and heart, to direct his thoughts and opinions so that his actions will be in accordance with the will of the Creator, which will bring pleasure and satisfaction to Him…
The main part of this service of the heart and mind is prayer. Therefore, one should always pray before G-d, to make requests to Him for all of his needs, and he should thank and praise Him always according to his ability.3
The importance and benefit of personal prayer cannot be overstated. In fact, prayer among all people and nations is mention through out the Tanakh. For example:
“My house shall be called a house of prayer for all peoples.” Isaiah 56:7.
“Praise the L-rd, all nations, extol Him all the peoples.” Psalms 117:1.
So, even though there is no specific requirement of a Noahide for prayer, it is a necessity. Moreover, although communal prayer and specific prayers are not required, they are not prohibited. In fact communal prayer can be a very important aspect of building a strong Noahide community and praying from texts can give us the jump start we may need at times.
Siddurs – Prayer Books
Currently, there are several Noahide siddurs that have been developed. Most of these track the Jewish siddur in some sense and provide one with a good framework for instituting daily prayers. Again, there is no requirement for a Noahide to prayer at certain times or a certain amount of times. However, developing set prayer times, either personal, from texts, or both, can help immensely in one’s relationship with HaShem. A list of Noahide siddurs or prayer supplements that I am aware of can be found on the Noahide Resources page under books.
If one is uncomfortable using a Noahide siddur for prayer, but would still like something to read as part of their prayers, the book of Psalms is a collection of amazing prayers from some very righteous individuals such as King David. Many times one can find a list to help guide which Psalms are fitting for different occasions.
Finally, there is the Jewish siddur.
The core liturgy of the siddur was established in the 4th century BCE by the Anshei Kenesses HaGedola, the Men of the Great Assembly. This was a group of scholars and prophets under the leadership of Ezra who rebuilt and reestablished Jewish practice in the Holy Land following the destruction of the first temple. After the destruction of the second temple, the prayer book underwent a number of subsequent revisions to reflect the situation of diaspora Judaism.
The result is a prayer book specifically tailored to the unique obligations and needs of the Jewish community in exile. As such, most of the siddur is not relevant to Noahides.4
Even though the Jewish siddur is tailored to the Jewish community, it does not mean there are no parts applicable to Noahides. However, a Noahide should be careful when using the Jewish siddur. Specifically, if a Noahide uses a Jewish siddur, they should be sure to skip over non-applicable prayers and change certain phrasing, i.e. “G-f of our forefathers” to “G-d of Abraham, Issac, and Jacob.” The important thing is to not pray things that are not true, i.e. as a non-Jew, Abraham, Issac, and Jacob are not our forefathers. Additionally, there are some prayers referring to “us” as part of Israel or the like. However, in those cases, “us” refers to Jews or the House of Israel, not non-Jews. Thus, those prayers would need to be omitted or revised accordingly. As Rabbi Avraham Chaim Bloomenstiel wrote:
The issue, however, goes beyond non-application; were non-Jews to use many of the prayers in the siddur, they would be praying falsely. For example, to say a prayer which includes the petitioner as part of Israel is a mistake because Noahides are not part of Israel. Though this seems like a minor detail, consider the verse from Psalms [101:7]:
One who utters falsehood shall not stand before me.
Therefore, before saying any prayers found in the siddur, a Noahide must assess whether or not the particular prayer is relevant to non-Jews.5
- Rabbi Avraham Chaim Bloomenstiel. The Noahide Laws. Yeshiva Pirchei Shoshanim, 2014, p. 138.
- The Noahide Laws, p. 141.
- Rabbi Moshe Weiner. The Divine Code. Expanded Second ed., Vol. I, Ask Noah International, 2011, p. 94.
- The Noahide Laws, p. 141.
- The Noahide Laws, p. 148.
Chiddushei Dat – Defining and Protecting the Boundaries of Noahism
As Noahides, we are faced with so many decisions when figuring out how to live a Noahide Life. We do not have an established community with community leaders and standards. We are forced to seek out our answers. Baruch Hashem, it is getting easier. Rabbis are becoming more aware of Noahides and our need for answers, and we are getting more books and websites to help us on this journey.
However, in figuring out what it means to live a Noahide Life, we must remember, we are not Jewish. There are many things Hashem gave exclusively to the Jewish people, and there are many things Hashem requires exclusively of the Jewish people.
That is what the principle of Chiddushei Dat addresses. Chiddushei Dat sets boundaries for Noahides and protects those boundaries.
As described by Rabbi Avraham Chaim Bloomenstiel:
Chiddushei Dat is a principle fundamental to the identity and practice of Noahism. However, it is a concept difficult for many Noahides to grasp. To those unfamiliar with the mechanics of the Torah, it appears to impose restrictions upon Noahide practice. Chiddushei Dat, though, does no such thing. It defines and protects the boundaries of Noahism, preserving it as a unique identity.1
Chiddushie Dat “prohibits Noahides from imitating mitzvos which were commanded to the Jewish people unless those mitzvos have a logical, practical, real-world benefit (i.e. the mitzvos of charity, honoring one’s parents, etc.).”2
[A]ny Jewish commandment between man and his fellow man, or between man and G-d, which has a reason and a logical benefit for a person or society, is permitted for Gentiles to perform. But this does not apply for any commandment that does not have a logical, natural benefit, but is rather a sign for Jews, such as ritual fringes (tzitzit), mezuzah, scrolls, or phylacteries [tefillin], or is a G-dly statute for the Jew without a reason or benefit understood to a person.3
If he wants, he can seek proper conversion to become a Jew in all respects, or he can remain observant of the Noahide Code, without adding to or subtracting from the Noahide Commandments that he observes.4
Conceptually, Chiddushie Dat may be easy to understand. However, practically speaking, it can be difficult to accept. At times, Chiddushie Dat can seem just like a lot of “NO’s”, and for those seeking positive expressions of their faith and love for Hashem, this can be frustrating at a deep level. But who is more qualified to tell us how to serve Hashem than Hashem Himself?
The Jewish concept of Bitul Hayeshus means to “nullify our will in the search for and servitude of [Hashem’s] will.”5 Meaning, if Hashem tells us, through His Torah, certain things are prohibited, then no matter how much we wish to do them, we must not. “The true cleaving of a person to G-d can only be in a way that accords with the will of G-d, who has given mankind a path of connection to Himself, and to a spiritually higher level of eternal existence that is inconceivable by natural means.”6
We must strive to understand G-d’s will, learn to recognize it, and learn how to fulfill it according to its specific details. The objective guidepost for determining G-d’s will and its fulfillment is the study of the Torah according to the principles of Torah elucidation handed down from time immemorial.
In certain areas, G-d has given the man leeway to beautify the mitzvos, or to declare certain things as holy or “set aside” for service to G-d. However, if a Jew decides to do a mitzvah where it clearly does not apply, that Jew is “forcing” his will upon G-d…
The Jewish people are VERY stringently enjoined against the idea of forcing their will upon HaShem…
It is vitally important for anyone wishing to adopt a Noahide identity to embrace this point: there are not two Torahs. The same mechanics that govern Jewish observance of the 613 mitzvos also govern the Noahide observance of the 7 mitzvos. Just as the Jews have Baal Tosif, the Noahides have Chiddushei Dat. 7
- Rabbi Avraham Chaim Bloomenstiel. The Noahide Laws. Yeshiva Pirchei Shoshanim, 2014, p. 119.
- Rabbi Avraham Chaim Bloomenstiel. Should a Noahide Light Shabbos Candels? Noahide Nations, https://www.noahidenations.com/index.php/academy-of-shem/ask-the-posek/818-should-a-noahide-light-shabbos-candles. Accessed September 21, 2020. (citing Maimonides, Hilkhos Melakhim 10:9 – 10; Igros Moshe OC II:25, V:18, YD I:3, I:6, II:7, II:8, III:90, IV:51:1, and CM II:69; Sefer Sheva Mitzvos HaShem I:1:3).
- Rabbi Moshe Weiner. The Divine Code. Expanded Second ed., Vol. I, Ask Noah International, 2011,pp. 70-71.
- The Divine Code, 2nd ed., p. 65.
- The Noahide Laws, p. 130.
- Rabbi Moshe Weiner. The Divine Code: The Guide to Observing the Noahide Code, Revealed from Mount Sinai in the Torah of Moses, Fourth ed., Ask Noah International, 2020, p. 31.
- The Noahide Laws, pp. 130-131.
Noahides and Community
I know my family and I are not the only Noahides, but it certainly feels that way sometimes… well, most of the time. I am sure I am not alone in feeling this way. As much as we can lament this fact (and my wife and I have, and do, our fair share of lamenting this fact), this fact will never change if we do nothing but lament, a fact one could also lament.
So, where do we start? Well, one obvious place is the internet. COVID-19 showed the world just how much we can connect via the internet, if need be. Although, I will be the first to admit, ZOOM meetings and virtual classes are not a full replacement for in-person gatherings.
So, if you are in Southwest Florida (my family and I are in Sarasota), send me a message and perhaps we can figure out some in-person meetings. In the meantime, Noahide Nations started a online Noahide community (think small town Facebook), as well as a virtual meeting room for Noahide groups sorted by state and country.