Practical Conclusions
Introduction & Review Thus Far
This is a summary of what the sources have taught us so far:
Sanhedrin 58b – Cites Genesis 8:22 which prohibits all mankind fromkeeping Shabbat. The verse prohibits cessation from work for a 24 hourperiod. Prior to Sinai, the respite of Shabbat was for God alone At Sinai,the Jews were commanded to partake in the experience of Shabbat as asign of their unique status.
Rashi, Radbaz, Rav Moshe Feinstein commenting on the Rambam–For the sake of this prohibition, it does not make difference as to why onerests for an entire day. Even if one sets aside an entire day only torecuperate from work, he still transgresses. The Radbaz clarifies, though,that this is only if one establishes a regular, fixed day. To take anoccasional day off is permitted.
Midrash Rabba – Explains that the prohibition of non-Jewishobservance of Shabbat takes on special poignancy after the giving of theTorah. The Jews were commanded at Sinai to partake of the divine rest ofShabbat as a sign of their covenant. Anyone else who tries to do so isinterposing between God and Israel.
The Patriarchs – The patriarchs, we are taught, kept the Torah.However, both the nature of their observance and their identity asNoahides are not clear enough for us to draw any practical conclusions.Additionally, there is a principle that we do not learn halakha, practice,from the actions of the patriarchs.
Binyan Tzion – When the verse in Genesis prohibits the observance ofShabbat (by prohibiting a cessation of labor), it is not using the Torah’sdefinition of labor. Instead, it is using the colloquial definition of labor.From here, it would appear that a non-Jew may keep Shabbat by observingthe Jewish definition of Sabbatical labor, yet may not abstain from thecolloquial definition of labor. This interpretation does not seem to be relied upon by many of the above cited authorities who imply that even the Jewish definition of labor is prohibited for non-Jews. This Binyan Tzion also contradicts the Midrash’s understanding of the Jewish Shabbat as a unique sign between God and Israel.
Maimonides
§9 A non-Jew1 who delves into the Torah is obligated to die. They should only be involved in the study of their seven commandments.
Similarly, a non-Jew who rests, even on a weekday, observing that day similarly to a Shabbat, is obligated to die. Needless to say, this is also the case if he creates a festival for himself.
In the Torah, the Hebrew word “shabbat” may refer to the Shabbat, the seventh day, or any day upon which labor is prohibited by the Torah. This would include festivals. The Radbaz quotes Rashi who writes2 that any kind of rest for any reason should be prohibited. However, the Radbaz adds “This is if he establishes a day for rest; however, occasional cessation from labor is not prohibited.”
The general rule governing these matters is this: they may not originate a new religion or create/perform mitzvot for themselves based on their own reasoning. Either convert and accept all the mitzvot or uphold their commandments without adding or detracting from them.
Maimonides explains that the reason for the prohibition of Shabbat observance by non-Jews is chiddushei dat, originating a new religion (discussed at length in a prior lesson). Chiddushei dat would preclude Noahides from observing Shabbat even by refraining from the Jewish definition of labor; the 39 melachot.
If a gentile delves into the Torah or Shabbat, or innovates a religious practice, he is beaten, punished, and informed him that he is obligated to die for his actions. However, he is not actually executed.
HaRav HaGaon
Moshe Feinstein, ztz”l
Rabbi Moshe Feinstein3 explains that chiddushei dat is a general prohibition against Noahides adopting Jewish practices as religious observances. However, the prohibition of observing Shabbat and the strictures on Torah study are singled out by Maimonides due to their severity.
In Conclusion
According to the Binyan Tzion, Noahides may not establish any 24 period as a time of rest from work. By work, he means whatever is colloquially defined as work.
According to Maimonides, Noahides may also not observe Shabbat by refraining from the Jewish definition of work (the 39 melachos). This would be chiddushei dat.
Chiddushei dat would also prohibit Noahides from marking Shabbat in anyway by using Jewish rituals such as lighting candles, making Kiddush, making the blessing for bread over two loaves, etc.
The conclusion of the poskim is, therefore, that Noahides may not observe Shabbat in anyway by refraining from work for a 24 hour period or by adopting Jewish rituals. Noahides may not either establish a regular 24 hour period of rest even for non-regligious reasons.
This is also the conclusion of Rabbi Moshe Weiner in The Divine Code.4
Letter of the Law vs. Spirit of the Law
A Noahide has two options as to how to deal with the question of labor on Shabbat. He may either take the liberal approach, which follows only the strict letter of the law, or he may take a pious, conservative approach acknowledging both the spirit and letter of the law.
The Letter of the Law
The letter of the law is that a Noahide may not commemorate Shabbat by regularly refraining from work for an entire day. It does it matter if one rests from daybreak-to-daybreak or from nightfall-to-nightfall. He should not refrain from the colloquial definition of work. However, a Noahide may refrain from labor using the Jewish definition of “work,” provided that he not observe all of the Jewish prohibitions of labor. He should turn on a light, make a fire, write, or do at least one prohibited act so that his observance of Shabbat is not a complete observance. Otherwise he would transgress the prohibition of observing Shabbat.
We should keep in mind that this observance of Shabbat, however, is meaningless. Observance of Shabbat means resting from the 39 labors defined at Sinai. The purpose in a Noahide doing one prohibited labor is so that he does not run afoul of the prohibition of observing Shabbat. That means that his one-prohibited-labor invalidates the entire observance. Therefore, despite resting for a whole day, he never actually kept Shabbat anyway!
Furthermore, as we mentioned earlier, God only asked Israel to share in Shabbat. A Noahide who does so is imposing his will upon God. As we saw in earlier lessons, this is a severe issue.
Although this mode of behavior is in step with the letter of the law, it fails to acknowledge the spirit of the law. It is a liberal approach to Torah law and Noahism.
The Shabbat of a Pious Noahide
One who seeks to go beyond the letter of the law as a matter of piety, will refrain from any observance of Shabbat. A pious, God fearing, religious Noahide will not attempt to observe Shabbat in any way by resting. A Noahide who imitates Jewish observance of Shabbat is a less observant Noahide than one who does not observe Shabbat!
Observance vs. Acknowledgement
Until now, we have only discussed the observance of Shabbat. By observance, however, we mean refraining from labor or imitating other Jewish Shabbat obligations. However, this prohibition does not preclude Noahides having a positive, meaningful connection with Shabbat. In short, Noahides may not observe Shabbat, but they may certainly acknowledge and commemorate Shabbat. In fact, Noahides may even be required to acknowledge Shabbat, as indicated in the following Midrash:5
[The wicked Turnus Rufus]6 asked Rabbi Akiva: “From where can you prove to me that God wished to honor the Seventh Day?” … Rabbi Akiva responded: “Verify it with [via necromancy,] because a spirit will ascend on any day of the week except for Shabbat – verify it with the spirit of your father!”… Turnus Rufus checked the veracity of Rabbi Akiva’s claim with the spirit of his own father. His father’s spirit ascended on every day of the week except Shabbat. On the following Sunday, Turnus Rufus again raised his father and asked him, “father, is it possible that you became a Jew after you died, that you now observe Shabbat? Why did you ascend every day of the week, but did not ascend on Shabbat?” He [Turnus Rufus’s father] answered him, saying: “Anyone who does not willingly observe the Sabbath among the living is forced to do so among the dead!”
The Maharzu7 explains that the spirit of Turnus Rufus’s father could not mean that non-Jews must observe Shabbat. Rather, it means that any non-Jew who denies the significance of Shabbat will be “forced to do so among the dead.” What does it mean “forced to do so among the dead?” The Midrash goes on to explain that the wicked are punished with the fires of Gehinnom (purgatory) every day of the week, but are given respite on Shabbat. One who denies the existence and significance of Shabbat, even a Non-Jew, will apparently be held accountable.
Furthermore, Noahide acknowledgement of Shabbat goes back to the beginning of creation. There is a fascinating midrash8 about Adam, Kayin, and the composition of Psalm 92:
Adam met Kayin and asked of him: “What happened? What was your judgment?”
Kayin replied: “I repented and it was mitigated”
Adam began slapping his own face and cried out: “Such is the power of repentance – and I didn’t know it!” Adam immediately arose and declared: Mizmor shir le-yom ha-Shabbat, a Psalm, a song for the Shabbos…
Psalm 92, recited by Adam for Shabbat, only mentions Shabbat in its opening. It then goes on to praise God’s deeds and creations, curiously contrasting the permanence of His deeds with the temporary follies of the wicked, and then concludes with the praises of the righteous man.
What is the connection between the ideas of teshuvah, repentance, the temporary prospering of the wicked, and the Shabbos?
Speaking with Kayin, Adam realized the power of repentance and marveled at its greatness. Teshuvah is the great creation for which Adam praises God. God is also praised for His incredible kindness: He does not execute judgment immediately. Rather, He waits, allowing transgressors time to either do teshuvah or lose themselves further. Alternatively, Adam also realized that this world is the place of finite recompense. Here a person is rewarded for the minority of his deeds. Therefore, the wicked are often rewarded for their few mitzvos, while the righteous are often punished for their few aveiros, sins.
But what does this all have to do with Shabbos? When God 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 God’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 this Psalm as, primarily, an acknowledgement of the World to Come, the ultimate Shabbos.
We see that Adam’s relationship to Shabbat was not one of rest. It was a relationship of epiphany, a day of awakening and realization. This is the Noahide relationship to Shabbat.
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.
Shabbat Prayer and Service in the Home
As with all of the liturgies brought in this course, they are based on the traditional Jewish prayers, yet adapted as needed for Noahide use. These prayer services are by no means the final or definitive forms of these prayers. Instead, these services are intended as a starting point for growth and development.
Lighting Candles
The principle of chiddushei dat prohibits Noahides from imitating any mitzvos which were commanded to the Jewish9 people unless those mitzvos have a logical, practical, real-world benefit (i.e. the mitzvos of charity, honoring one’s parents, etc.)10 It also prohibits Noahides from inventing or deriving new religious obligations. Nevertheless, Noahides, like Jews, may innovate customs to positively enhance their religious engagement and experience. Innovation of customs is subject to two rules: 1) the custom can in no way resemble a mitzvah commanded to Jews, and 2) Noahides must know that the custom is neither desired by God nor may even please God; rather, the custom is an entirely human innovation made for our own purposes.
Lighting candles on Friday night is a specifically Jewish mitzvah, and therefore many not be practiced by Noahides. However, if Noahides wish to light candles for some other reason – to enhance the meal or beautify the home for the seventh day – then it is certainly permitted. More so, if Noahides wish to light seven candles in commemoration of the Noahide laws, and as an expression of their desire that they illuminate the world, it would even be praiseworthy. However, this must be done in a manner that in no way resemble the Jewish lighting. We suggest lighting seven candles, held in a seven branch candelabrum, after nightfall on Friday night. This custom is uniquely Noahide because it is an action that a Jew may never perform under any circumstances. This is for two reasons: 1) Jews are specifically prohibited from using, making, or owning any items that resemble the utensils of the temple – this includes owning, making, or lighting a seven-branched candelabrum, and 2) Jews are prohibited from lighting candles after sunset on Fridays. Noahides, however, are permitted to make, use, and own utensils that resemble temple implements. Therefore, only they may light a seven-branched candelabrum. Noahides are also permitted to kindle fire after sunset on Fridays. Furthermore, lighting a seven-branched candelabrum is a positive expression of Noahide faith: seven candles for seven mitzvos.
The Seven Candles, held in a seven-branched candelabrum, are lit after nightfall.
They may either be lit before prayers or after prayers at the evening meal. We suggest that they be lit by either the man or woman of the household on behalf of the entire home.
Once the candles are burning, the one who kindled them recites:
May it be Your will, Lord, Our God, that the light of Your commandments will shine forth, illuminating the entire world. May all peoples see the light and truth of your eternal Kingship, O Creator, and bind their souls to Your teaching and to Your service.
My God, favor me and my household. Grant us long life and we shall serve You. Remember us for goodness, blessing, salvation, and compassion. Bless our household and illuminate Your presence upon us.
May it be your will, O Lord, our God, that we merit to raise wise, upright, and understanding children. May they love and fear You, may they walk in truth, and may they illuminate the world with righteous deeds. Hear our prayers and turn your countenance to us; O Lord, shine your countenance upon us.
The Order — A Prayer Book for Righteous Gentiles, Recommended by Leading Rabbis
The Order is a distinguished prayer book, thoughtfully composed for Noahides — the Righteous Among the Nations — who seek to serve the Creator with sincerity, devotion, and understanding. Endorsed by respected rabbis across the globe, The Order offers a structured and heartfelt path to daily worship and spiritual connection.
Within The Order, you will find:
Daily prayers tailored specifically for the Non-Jewish believer
Special prayers for Shabbat and the Biblical festivals
Inspiring meditations and teachings to guide your service to God
Timeless wisdom rooted in the Seven Universal Laws
Translated into five languages, The Order ensures that all sincere souls, wherever they may reside, have access to authentic, reverent prayer — in words they can understand and internalize.
Whether you are newly embracing your role as a Noahide or seeking to deepen your relationship with the Almighty, The Order provides a firm foundation for living a life of holiness, purpose, and truth.
Strengthen your bond with God. Elevate your daily life. Join a worldwide community of righteous souls illuminated by the path of prayer.
Order your copy today — and step confidently into your sacred mission.