I was shown the following in Rambam’s list of the 613 commandments.

Negative Mitzvah 58: Those engaged in warfare shall not fear their enemies nor be panic-stricken by them during battle. (Deut. 3:22, 7:21, 20:3)

IDF Soldier of the Nahal Haredi battalion dons his tefillin.

Deuteronomy 3:22 “You shall not fear them; for HaShem your G-d, it is He that fights for you”
Deuteronomy 7:21 “You shall not be terrified by them”
Deuteronomy 20:3 “1 When you go forth to battle against your enemies, and see horses, and chariots, and a people more than you, you shall not be afraid of them; for HaShem your G-d is with you, who brought you up out of the land of Egypt.

2 And it shall be, when you draw nigh unto the battle, that the priest shall approach and speak unto the people,

3 and shall say unto them: ‘Hear, O Israel, you draw nigh this day unto battle against your enemies; let not your heart faint; fear not, nor be alarmed, neither be you affrighted at them;

4 for HaShem your G-d is He that goes with you, to fight for you against your enemies, to save you.’”

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When a Jewish soldier is called up to the battlefront, he must trust in HaShem. He must realize that he is fighting for the sake of the Master of the Universe.

The Jewish soldier is commanded not to fear the enemy. He must gather all his courage and rely on HaShem to protect him.  This is no small feat.

A Jewish soldier who retreats from the enemy because of fear violates this Negative Mitzvah.

“The turbid, stormy waters of secularity roar and foam,
as they seek to swallow up all that is sacred.

In their quaking enormity,
they inundate nations and peoples,

but the strength of Israel
shall never founder.”

(Ma’amarei HaRe’iyah 150)

“The baser a person, the harder for him to distinguish hatred of evil
from hatred for people who do evil…
The exalted trait of people with lofty souls
is their ability to make this distinction.
Their hatred of evil
is trained solely on the evil itself…
and thus the light of loving kindness
illuminates their wisdom.”

(Orot HaKodesh 4:497)

Last post I suggested a definition for Noahide Culture:

The expression of love, admiration, and reverence for the G-d of Israel, His Torah, and His People.

I had begun a camparison of Thomas Jefferson and Alexander Hamilton.  However, I was not successful in clearly bringing out the lessons I thought I could bring out from their biographies.  Both men had greatness and both had flaws.

The point I want to bring across, however, is the following:

America is a religious country.  Statistically, America is by far the most religiously observant country in the Western world.  For that reason, I think that there is still hope for America in terms of her role in the End of Days.

Yes, America/Rome is descended from Esav, but what was Esav’s role supposed to be in this world?

Originally Esav was to be guardian of the physical, while Yaakov would be guardian of the spiritual.  Together they would form a symbiotic relationship, supporting one another.  Only after Esav failed to use his talent for the good did Yaakov have to transform into Yisrael, who can master both the physical and the spiritual simultaneously.

(Second Chance) [The] Netziv [commentary] reminds us of the potentially symbiotic relationship that can exist between the descendants of Yakov and Esav, specifically embodied by Rav Yehudah haNasi (Rebbi) and Antoninus [of Rome].

The spiritual greatness of Rebbi was used to elevate Antoninus, while, in turn, Antoninus could assure much of Rebbi’s temporal concerns (see Avodah Zara 10b). When the latter taught the former, the power and splendor of Rome was placed at the disposal of the Jewish leader. Seforno on 27:29 suggests that this potential symbiotic relationship was what was envisioned by Yitzchak when he wanted to bless Esav with physical wealth and power [in the first place].

Further more, Rashi on Genesis 32:23 brings the Midrash that blames Yakov for not allowing Esav the opportunity to do teshuva!

What’s clear is that the future is not sealed.  Teshuva, returning to G-d’s Torah, is still open for those with a heart beating to the drum of Truth.  I believe this to be true even for Esav, as manifest by America today.

Although, it behooves me to note that my opinion here seems to contradict some of the greatest sages in all of Jewish history, namely Rabbi Shimon Bar Yochai t”zl.

So perhaps teshuva for Esav as a nation is unrealistic, but certainly parts of the nation of Esav are changing their ways, as in the beautiful emergence of the Bnei Noach.

Below you can listen to Rabbi Tovia Singer’s lecture from the 2008 Noahide World Conference.

Rabbi Singer has a show on IsraelNationalNews.com and also is the founder of OutreachJudaism which does anti-missionary work on behalf of G-d’s people Israel.

Listen Here.

Hat tip to Ari.

Excerpts I especially enjoyed:

I’ll tell you this, if tomorrow the U.N. comes out with a resolution blessing you, supporting you, if Jimmy Carter next week comes out and blesses you, check your theology - haha! - because you don’t want the praise of the nations of the world, you want the praise of the G-d of Heaven.

I also enjoyed:

We know from the book of Genesis chapter 12 that G-d blesses those nations that bless Israel, that bless the Children of Israel, and curses those who damn our people, because in reality when they curse Israel they’re cursing the G-d of Israel.

So it’s really quite illogical for someone to say “I’m gonna put my hope with Rome.”  Hard to imagine how someone today would stand up and raise his fist against the G-d of Israel, after all we’ve seen mighty miracles here in the Holy Land.

So [what I've said up until here] are the two parts of the Gentile world that have turned their backs on the G-d of Israel.  And G-d will harden theirs hearts as he did Pharaoh.  And they’ll rise up to destroy Jerusalem.  And the Bible tells us in Zakariah chapter 12 that G-d will take even the weakest Jew, verse 8 & 9: “He will strengthen him like David even like the angels of the Lord of Hosts.”

But then there’s this third part, this other section of the Gentile world, who will choose the G-d of Israel, above every other god, above every other lord, above every other host.  And then G-d is going to refine them like gold.  That’s you, the Righteous Gentile, who chose the G-d of Israel.

Also I enjoyed this:

You recognize that the Almighty is working with the Children of Israel.  And you made a tough decision.  I would imagine that for many of you listening to my voice right now, walking out of a Church…You might have lost some family over that decision; to this day it’s quite possible that your mom won’t even talk to you.  Sisters have disowned you because you left The Assemblies of G-d, you won’t walk into a Baptist Church, and you won’t praise any other name than the G-d of Abraham, Isaac, and Jacob.

I don’t wish any suffering upon you, but if you’ve suffered on behalf of the G-d of Israel, you’re alright.  I wouldn’t sell it on the open market, I wouldn’t put your suffering on eBay.  [But] the Almighty sees every pain that you’ve endured on His behalf, that’s uppercase H.  And you’ve decided to cleave to the Children of Israel.

“When a person diminishes himself and is filled with humility, he draws nearer to his essence and the crux of his soul is revealed to him in all its glory. From its reflection he sees all the heavenly majesty in the depths of his own infinitely great soul.”

(Erpalei Tohar 125)

זבחי אלקים, רוח נשברה: לב–נשבר ונדכה––אלקים, לא תבזה.

Psalms 51:19 The sacrifices of G-d are a broken spirit;
a broken and a contrite heart, O G-d, Thou wilt not despise.

(image: http://science.howstuffworks.com/light-stick2.htm)

The Torah’s version of a “broken heart” is not what we consider a broken heart.  For us, a broken heart sounds like a loved one hurt us, or like a friend betrayed us, ch”v.

What the Torah speaks of as a broken heart is vastly different.

Rebi Yehoshua ben Levi said in the Gemara:
“Come and see how great the humble are in the eyes of The Holy One, Blessed is He…regarding a contrite person, the Torah ascribes it to him as though he had offered every one of the sacrifices, as it says, ‘The sacrifices of G-d are a broken spirit’ (Psalms 51:19). More than that, his prayer is not despised, for it continues [there], ‘A broken and a contrite heart, O G-d, You will not despise’.” (Sotah 5b)

In this way, he glows with humility.

Rabbi Nachman of Breslev
Rebbe Nachman distinguishes between “a broken heart” and “sadness.” Sadness is that which is dark and leads a person further and further from G-d and is expressed in anger and irritability. Hence, in Judaism we say that “Joy is an Obligation.”

On the other hand, a “broken heart” is when a person understands and feels how distant he is from G-d, like a child who ran away/was sent away/was kidnapped from his Father. With such a “broken heart” a person is filled with a desire and motivation to draw closer to his father, to draw closer to G-d.

In this way, he glows with a longing for closeness.

Student of A Simple Jew
This lovely person’s own interpretation is that a “broken heart” is a heart that is not complete. A person who recognizes that it he is not perfect, that he has much room to grow is a person with a “broken heart.” This is when we see ourselves with truth un-obscured by ego.

In this way, he glows with a desire to perfect himself.

How do you glow?

I’m searching for a reputable site discussing tzedakah (charity) with regards to Noahides.

That includes a mention of the general rule of the 20% (one fifth) minimum and the precept that giving often is preferable.

Have been looking, haven’t found it.

-CY

Dear CY,

Next time, instead of searching on Google, try searching here:
http://4torah.com/ That’s a customized Google search by selected Torah-oriented websites.

You can even narrow the search by clicking “Noachide” on the homepage.

For all things Noachide, go here: http://www.WikiNoah.org

I also would note that the notion of a 20% minimum is not correct.  The number “20%” is the maximum amount that the rabbis instituted for Jews, lest the giver himself become impoverished, ch”v.

The exception is for those who are very wealthy and have the means to give great amounts - they can and should give beyond 20%, instead of spending the money on speed boats and extra vacation homes.  Of such people, my rabbi says “G-d gives you money so you can give it away.”

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The laws below are sited by Rabbi Yoel Schwartz who is the rabbi designated to lead the High Court of Bnei Noach in Jerusalem.  See more at WikiNoah.

Here’s what the Torah Law is for Bnei Noach¹ as regards tzedakah (charity):

A Noahide is called upon to give to charities and persons in need. According to Rav Saadiah Gaon, it is commendable for a person to tithe, meaning that he set aside up to one tenth of all his earnings for this purpose. However, a person need not deprive himself of his own basic necessities in order to give to others.

According to Ezekiel, one of the reasons for the punishment of Sodom was that the poor people there were not given alms. It is worthwhile that a person keep a special account for such a purpose, and once a week or month he should transfer it to good causes. It is best to transfer it directly to the needy people.

A Noahide is called upon to act in a graceful manner and to be benevolent. One should be hospitable and a good host with all his heart as Abraham did.

There are eight degrees of charity², one higher than the other:

1. The highest degree is to aid a man who is in danger of losing his financial independence by offering him a gift or a loan, by entering into partnership with him, or by providing work for him, so that he may remain self supporting.

2. The next highest degree is where the one who gives and the one who receives are not aware of the identity of each other.

3. The third, inferior degree, is when the giver knows who is the recipient, but the recipient does not know who is the giver.

4. The fourth, still lower degree is where the recipient knows who is the giver, but the giver does not know who is the recipient.

5. The fifth degree is where the giver puts the alms into the hands of the poor without being asked.

6. The sixth degree is where he puts the money into the hands of the poor after being asked.

7. The seventh degree is where he gives less than he should but does so cheerfully.

8. The eighth degree is where he gives resentfully.

May you merit to give an abundance of tzedakah, and never come to need to receive it.

Regards,

Daniel

P.S.
While on the topic of tzedakah, I would note that it is the only investment of your money that is GUARANTEED to pay off. Think about that next time you see the stock market roller coaster headlines.

The Kuzari was the king of Khazar, a city whose king and inhabitants are said to have converted to Judaism after lengthy discussion with a Jewish sage.

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69. The Rabbi: “I can answer that in just a few short sentences.  Do you ascribe the wisdom you detect in the anatomy of an ant to the influence of a star, a galaxy or something other than God Almighty?”

70. The Kuzari: “The anatomy of an ant is nature’s doing.”

71. The Rabbi: “And what do you mean by ‘nature’?”

72. The Kuzari: “The scientists call it a kind of force.  I admit, I don’t have the foggiest idea what they mean by that, but I”m sure the scientists know what they are talking about.”

73. The Rabbi: “Believe me, they don’t know any more than we do.  Aristotle vaguely defined nature as the primary cause that makes things move or rest, as long as these changes are inherent — not accidental — to these things.”¹

74. The Kuzari: “Aristotle seems to be saying that an object that changes inherently — in and of itself –[like a plant that grows or dies] — has a cause that makes it change.  He calls that cause “nature.”

75. The Rabbi: “Aristotle drew a sharp distinction between things that move or rest accidentally [through outside influences] and things that move or rest inherently, by nature.”

76. The Kuzari: “If so, [that nature is the cause that makes things grow,] I realize that these thinkers have misled us with the definition of the word “nature.”  They have us believe that nature has the power to think and act, just as God does.  Why don’t we just say ‘God’ instead of ‘nature’?”

77. The Rabbi:  “You are right.  When we speak of ‘the wisdom of nature’ we mean the wisdom of the Creator.  Still, the term ‘nature’ should not be cast aside completely; it does have some validity.  The sun, moon, and stars, all have inherent powers, such as warming, cooling, providing moisture and dryness.  They do these things, not because they have a will and can think on their own, but because God appointed them to perform these functions.  However, the composition of all living things, their ability to reproduce, and their will can be attributed only to the All-knowing, Almighty God.  You may use the term ‘nature’ to describe the functions of the sun, moon, and the planets which affect the climate of the world, as long as you don’t credit them with any intelligence.  A man and woman who have a child did not actually create and form the baby.  They only supplied the seed which is the raw material which is shaped by the Creator into the human form…”

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From “The Kuzari - Part 1″ Translated by Avraham Yaakov Finkel

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Many things are happening right now, in a global way, and in a personal way.

“The one thing you can’t take away from me is the way I choose to respond to what you do to me.  The last of one’s freedoms is to choose one’s attitude in any given circumstance.”

- Victor Frankl

כל העולם כולו גשר צר מאוד, והעיקר - לא לפחד כלל
Kol ha’olam kulo gesher tzar me’od, v’ha’ikar lo lefahed klal.
“All the world is a very narrow bridge, and the most important thing is not to fear at all.”

- Rebbe Nachman of Breslev