Editing Seven Laws of Noah (section)

== Modern analysis ==
=== Rabbinical ===
{{blockquote|For this reason you will find that the Noachian and the Mosaic laws, though differing in matters of detail, as we shall see, agree in the general matters which come from the giver. They both existed at the same time. While the Mosaic law existed in Israel, all the other nations had the '''Noachian law''', and the difference was due to geographical diversity, Palestine (i.e. "[[Eretz Israel]]" being different from the other lands, and to national diversity, due to difference in ancestry. And there is no doubt that ''the other nations attained human [[happiness]] through the Noachian law'', since it is divine; though they could not reach the same degree of happiness as that attained by ''Israel through the Torah''. The Rabbis say: {{qi|The pious men of the other nations have a share in the [[world to come]]}}. This shows that there may be two divine laws existing at the same time among different nations, and that each one leads those who live by it to attain human happiness; though there is a difference in the degree of happiness attainable by the two laws. This difference in the laws can not concern fundamental or derivative principles. Therefore the examination of the law itself is always of the same kind. But the examination relating to the messenger may undergo change. At all events the verification must be direct, though the verification of one religion may be different from that of another. The question whether a given divine law may change for the same people in the same land, we shall examine in the Third Book...|[[Joseph Albo]], ''[[Sefer HaIkkarim]]''}}

The ''[[Encyclopedia Talmudit]]'', edited by Rabbi [[Shlomo Yosef Zevin]], states that after the giving of the [[Torah]], the Jewish people were no longer included in the category of the sons of Noah. Maimonides (''[[Mishneh Torah]]'', ''Hilkhot M'lakhim'' 9:1) indicates that the seven commandments are also part of the Torah, and the [[Babylonian Talmud]] (''[[Sanhedrin (tractate)|Sanhedrin]]'' 59a, see also [[Tosafot]] ad. loc.) states that Jews are obligated in all things that gentiles are obligated in, albeit with some differences in the details.<ref name="Talmudica"/> According to the ''Encyclopedia Talmudit'', most [[Rishonim|medieval Jewish authorities]] considered that all the seven commandments were given to Adam, although Maimonides (''[[Mishneh Torah]]'', ''Hilkhot M'lakhim'' 9:1) considered the dietary law to have been given to Noah.<ref name="Talmudica"/>

[[Menachem Mendel Schneerson]], the [[Chabad-Lubavitch|Lubavitcher Rebbe]], published and spoke about the Seven Laws of Noah many times.<ref>[https://m.youtube.com/watch?v=ezMhaAx3iqY "The Rebbe - Purpose in life" (Chabad Lubavitch Channel - YouTube)]</ref> According to Schneerson's view, based on a detailed reading of Maimonides' ''Hilkhot M'lakhim'', the Talmud, and the [[Hebrew Bible]], the seven laws originally given to Noah were given yet again, through [[Mosaic authorship|Moses at Sinai]], and it's exclusively through the giving of the Torah that the seven laws derive their current force.<ref name=lk_26_yisro3>{{cite book |last=Schneerson |first=Menachem Mendel |author-link=Menachem Mendel Schneerson |year=1985 |title=[[Likkutei Sichos|Likkutei Sichot]] |volume=26 |pages=132–144 |trans-title=Collected Talks |language=yi |location=Brooklyn |publisher=[[Kehot Publication Society]] |isbn=978-0-8266-5749-7}}</ref> What has changed with the giving of the Torah is that now, it is the duty of the [[Jewish people]] to bring the rest of the world to fulfill the Seven Laws of Noah.<ref name=lk_4_vaeschonon>{{cite book |last=Schneerson |first=Menachem Mendel |author-link=Menachem Mendel Schneerson |year=1979 |title=[[Likkutei Sichos|Likkutei Sichot]] |volume=4 |page=1094 |trans-title=Collected Talks |language=yi |location=[[Brooklyn]] |publisher=[[Kehot Publication Society]] |isbn=978-0-8266-5722-0}}</ref>

=== Academic and secular ===
According to [[Michael S. Kogan]], professor of philosophy and [[religious studies]] at [[Montclair State University]], the Seven Laws of Noah are not explicitly mentioned in the Torah but were exegetically extrapolated from the Book of Genesis by 2nd-century rabbis,<ref name="Kogan 2008">{{cite book |last=Kogan |first=Michael S. |year=2008 |chapter=Three Jewish Theologians of Christianity |chapter-url=https://books.google.com/books?id=aE8SDAAAQBAJ&pg=PA73 |title=Opening the Covenant: A Jewish Theology of Christianity |location=New York City |publisher=[[Oxford University Press]] |pages=73–76 |doi=10.1093/acprof:oso/9780195112597.003.0003 |isbn=978-0-19-511259-7 |s2cid=170858477 |via=[[Google Books]]}}</ref> which wrote them down in the Tosefta.<ref name="Kogan 2008"/>

According to Adam J. Silverstein, professor of [[Middle Eastern studies]] and [[Islamic studies]] at the [[Hebrew University of Jerusalem]], Jewish theologians started to rethink the relevance and applicability of the Seven Laws of Noah during the [[Middle Ages]], primarily due to the precarious living conditions of the Jewish people under the [[History of European Jews in the Middle Ages|Medieval Christian kingdoms]] and the [[History of the Jews under Muslim rule|Islamic world]] (see [[Jewish–Christian relations]] and [[Islamic–Jewish relations|Jewish–Islamic relations]]), since both [[Christians]] and [[Muslims]] recognize the [[Patriarchs (Bible)|patriarch]] [[Abraham]] as the unifying figure of the [[Abrahamic religions|Abrahamic tradition]], alongside the [[Monotheism|monotheistic]] [[God in Abrahamic religions|conception of God]].<ref name="Silverstein 2015">{{cite book |last=Silverstein |first=Adam J. |year=2015 |chapter=Abrahamic Experiments in History |chapter-url=https://books.google.com/books?id=_B2DCgAAQBAJ&pg=PA43 |editor1-last=Blidstein |editor1-first=Moshe |editor2-last=Silverstein |editor2-first=Adam J. |editor3-last=Stroumsa |editor3-first=Guy G. |editor3-link=Guy Stroumsa |title=The Oxford Handbook of the Abrahamic Religions |location=[[Oxford]] |publisher=[[Oxford University Press]] |pages=43–46 |doi=10.1093/oxfordhb/9780199697762.013.35 |isbn=978-0-19-969776-2 |lccn=2014960132 |s2cid=170623059 |via=[[Google Books]]}}</ref> Silverstein states that Jewish theology came to include concepts and frameworks that would permit certain types of non-Jews to be recognized as righteous and deserving of life in the Hereafter due to the "Noachide Law". He sees there being two "Torahs": one for Jews, the other for the gentile "Children of Noah". Whilst theoretically the Noachide Law should be universal, its prohibitions against blasphemy and idolatry mean that in practice it only really applied to non-idolatrous theists. Therefore, Jews normally considered Christians and/or Muslims when discussing this concept.<ref name="Silverstein 2015"/>

[[David Novak]], professor of [[Jewish theology]] and [[Jewish ethics|ethics]] at the [[University of Toronto]], presents a range of theories regarding the sources from which the Seven Laws of Noah originated, including the Hebrew Bible itself, [[Hittite laws]], the [[Maccabees|Maccabean period]], and the [[Judea (Roman province)|Roman period]].<ref name="Novak 1983">{{cite book |last=Novak |first=David |author-link=David Novak |year=2011 |orig-year=1983 |title=The Image of the Non-Jew in Judaism: An Historical and Constructive Study of the Noahide Laws |location=[[Toronto]] |publisher=[[Liverpool University Press]] |series=Littman Library of Jewish Civilization |doi=10.2307/j.ctv1rmj9w |isbn=9781786949820}}</ref> Regarding the [[#Modern Noahide movement|modern Noahide movement]], he denounced it by stating that {{qi|If Jews are telling Gentiles what to do, it's a form of [[imperialism]]}}.<ref name="Kress"/>