Thank you for you comment.
Allow me to clarify things with two examples of errors that have cropped up because of the religious emotion:
1. A few years ago, I was at a conference for Noahides. On Friday evening, the leaders of the meeting ushered in Shabbat by lighting seven candles, each of a different color of the rainbow. As they lit each candle, they recited one of the seven Noahide laws.
I hope you see the problem.
The people who did this meant well. They wanted a way to grow close to Hashem. And they felt that this would be a great way to do it. They were not keeping Shabbat according to the manner of the Jewish people, because that was prohibited. So they invented their own custom.
In so doing, they were still violating halacha. Noahides are not permitted to create their own observances. Here they wanted something to grow closer to God. They do not find it fulfilling to keep His Laws. It did not feel like service to them. So, to find some means to feel closer to God, they violated His Law. This does not bring them closer. It moves them away from Hashem. But it satisfied their emotions.
This was all about them. If it was service to Hashem they were interested in, they would have kept His commands to them. Since that did not appeal to their emotions, they violated Torah. Their emotions were satisfied. But if it had been about God, rather than themselves, they would not have violated His decree.
The sad thing about this story is that rabbis were present at the ceremony. They allowed this violation, because they wanted the Noahides to feel connected to God. They did not want the Noahides to feel like second-class citizens. Instead, they should have been teaching that there is nothing second-class about obeying Hashem. The rabbis left the Noahides with the idea that only the Jew is close to God, because only the Jew has Shabbat. This error is probably what leads to the next.
2. There are two rabbis now teaching that Noahides are not prohibited from keeping Shabbat in the manner that a Jew must keep it. This is a violation of halacha. And the rabbis do not argue from the mishnah to prove Noahides may keep Shabbat. They rely on aggadata, from which halacha is not derived.
One must ask himself why they are teaching this. It is because the religious emotion has come over some in the Noahide community. They want religious observances of their own, to which they can adhere to make them feel close to God. However, as in the first example, this will not make them close to God. One is not brought closer to God through the violation of His Law. If this were about God, again, they would be content to keep the laws He gave them. Moreover, they could take on other mitzvot, those that are not prohibited. But the one that they want to do is the one they are disallowed to do.
What is truly sad about this, is that one of the rabbi, Rabbi K____ is one of which the Noahide should be wary. He has been fleecing the poor Noahide sheep for some time. He offers “name readings” where one can learn his “mazal” based on the Gematria of their name. If one pays R’ K____ $75 ($100 for an audio recording), he can learn that his name means that he has great affinity to justice or righteousness, mercy or beauty, that he is a bulwark against Amalek or whatever other nonsense R’ K___ dreams up. Because he claims that this is Kabbalah, they come to him and trust that this is much different than astrology. They do not imagine that they are getting what equates to a “psychic reading” from a new Sylvia Browne. And how wonderful it is to be told that one represents chesed! They have no means of testing his reading, but they don’t mind. They trust him.
It is obvious why they trust him. He says the kinds of things that appeal to the emotion. They want to be told that their name indicates something remarkable about themselves. He grants them their wish. They want to be told that they can keep Shabbat, same as a Jew. He accommodates. And because he is a rabbi, they trust him. They trust to his authority.
We Noahides are in a precarious position. We do not know very much. We must have the humility to know that we are not to study Kabbalah. Some rabbis will wish to accommodate us. We must thank them and move on. We do not know enough to even know what we don’t know. Kabbalah, if there is a viable tradition still alive today, is meant for Torah scholars. A Noahide, who is not even to study those parts inapplicable to himself, cannot be qualified such study.
We must also distinguish between what pleases us and what pleases God. If in pursuit of a relationship with Hashem, we follow after our fantasies, then it was not Him we were attempting to please. We must start again. We must consider carefully His commands and the philosophy behind them. We must not press on to a deeper area of study until we have mastered this one. This does not appeal to the fantasy or the ego. But no one will go astray following the light of God’s Torah.
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Yisroel C. Blumenthal