On March 3, a new Sefer Torah (Torah scroll) was presented to the United Nations, with the words “Unity and Peace” engraved on its cover. This special gift was initiated by Rabbi Yakov David Cohen of the Institute of Noahide Code, an officially recognized nongovernmental organization (NGO) accredited by the United Nations’ Economic and Social Council (ECOSEC). The event saw the participation of several prominent figures, including U.N. diplomats, NYC Commissioner of International Affairs Edward Mermelstein, New York City Councilmember Inna Vernikov, Joel Eisdorfer (chairman of NYC Mayor Eric Adams’ Jewish Advisory Council and his former Senior Adviser), NYPD Chief Richie Taylor (commanding officer of the Community Affairs Unit), Jewish NGO U.N. delegates, community rabbis, and local leaders.

The participants marched with the Torah from the U.N. General Assembly building across First Avenue to another U.N. building, where a kosher luncheon was held. During the luncheon, Rabbi Cohen welcomed the guests and elaborated on the mission of the Institute of Noahide Code. He explained, “My NGO promotes the Torah, not just for Jewish people, but for all people. When God gave the Torah to the Jewish people, He also provided seven fundamental laws and guidelines for humanity. Just as Jews are required to study and observe the Sabbath, non-Jews too have the responsibility, as well as the opportunity, to engage with the Torah. When the Messiah comes, there will be no need for money or power. The world will be filled with goodness, mitzvos (commandments), justice, peace, love, and respect for all nations and all people. Everyone will experience Hashem (God), everyone will serve Hashem, and we will witness the construction of the Third Temple in Jerusalem, the holy city and eternal capital of the Jewish people.”

Rabbi Yakov David Cohen led the Torah procession at U.N. Headquarters.

Referring to the Torah portion of the week, Tetzaveh, Rabbi Cohen stated, “The Torah is truth from the beginning to the middle to the end. The Torah is for all humanity, Jews and non-Jews alike. When the Torah was given at Mount Sinai, it was an extraordinary event: 613 commandments were given to Jews, while seven fundamental ones were given to non-Jews. Everyone has a role in the Torah. Jews have a more significant role, but everyone has a part to play. When the Torah was given, there was no echo. Everything stood still. Time stood still. It happened only once, and it will never happen again. Why? Because it permeated the entire world, and everyone experienced it.”

Rabbi Cohen also recalled a significant moment in 1990, when the Lubavitcher Rebbe stood on 43rd Street, which is also the site of the Isaiah Wall quoting the prophet Isaiah’s vision: “There will come a time when nations shall not learn war; they shall beat their swords into plowshares, and war will be no more.” The Rebbe remarked that the prophecy of Isaiah had begun to unfold when world leaders, Presidents Gorbachev and Bush, met to sign the nonproliferation treaty.

Rabbi Aharon Raskin, from Chabad of Downtown Brooklyn and Congregation Beth Abraham, played a significant role in establishing the Noahide Institute decades ago. He remarked, “This morning, we have dedicated a holy Torah at the United Nations. The word ‘Torah’ means lessons and instructions. It is also referred to as the book of light. The Rambam, originally from Spain and later a resident of Egypt, teaches that the ultimate objective of the Torah is the United Nations. The purpose of Torah is to foster peace and unity across the entire world. The well-known commentator Rashi, born in France, also teaches that the Torah was created for the sake of peace.”

Dancing with the Torah on the steps of U.N. Headquarters in Manhattan.

Rabbi Raskin continued, “The world was created for the Torah, not just for the Jewish people, but for all the nations of the world. Our beloved Rebbe instructed us to teach these Torah laws to all the nations. The act of bringing the Torah into the United Nations today is a powerful statement to the world—a clarion call declaring our dedication to spreading light: the light of righteousness, ethics, values, peace, and redemption, and ultimately, the light of the coming of the Messiah, which will bring peace to the entire world.”

Steven Cohn, a long-time legal advisor to the Noahide Institute, highlighted the seven “Mitzvos Bnei Noach” (Commandments for the Children of Noah) that the NGO promotes. These laws include: belief in one God, respect for all life, honoring the institution of marriage and family, respecting others’ property, establishing a legal system to ensure justice, and prohibiting blasphemy and idolatry.

INSTITUTE OF NOAHIDE CODE INVITES THE UN PRESS CORPS

The HISTORIC U.N. MENORAH LIGHTING CEREMONY

ISAIAH WALL/ RALPH BUNCH PARK 1^ST Ave and 43^rd St. NYC

Israel Ambassador Gilard Ardan with families members from Oct 7 hostages Chanukah Dec. 14, 2023

Lighting and Remarks by Ambassadors

Background

The origin or lighting a Menorah stems from the moment when just a few people were able to confront a huge and well-trained army that wanted to do away with religious freedom and be victorious over that army.  It is also a symbol of freedom, of the yearning of people to exercise their religious beliefs without any external imposition.  And finally, the Menorah also incorporates the notion that there should ever be more light in the world, as one candle is added each night to be lit at the darkest period of the year. In all countries of the world, leaders have been seen lighting the Menorah at their Jewish communities.

As the Rabbi Director of the Institute of the Noahide Code, a U.N. NGO, I am heartened coming into the United Nations Headquarters with the Isaiah Wall right across the UN in which the day is mentioned that no nation will wage war against another nation, and the swords will be transformed into plowshares.  The Seven Universal Laws of Noah are means by which humanity strives to live in unity and peace.  These laws for peace and unity encompass respect for G-d, for human life, respect for the Family, for other people’s property, the creation and respect of a judicial system, and respect for all creatures and environment.

The United Nations acknowledges human rights as well as humanity’s right to freedom, including that of religion.  This Menorah lighting ceremony would be open to all, including visitors to the United Nations of all races, religions, and ethnicities.  It would be a celebration of all that unites us as human family that we are:  our yearning for ever more light at a time that humanity hopefully emerges victorious with light over darkness, the forces of human rights and freedom successful over intolerance, and the ideals of the Noahide Laws prevailing throughout the world.

ID: CSPT-31-07-23-01
31st July 2023
HISTORICAL AND RABBINICAL ANALYSIS OF POSSIBLE MIKVEH FOUNDED IN THE STREET VIZCONDE DA LUZ Nº21 IN COIMBRA, PORTUGAL
Upon getting knowledge about the discovery that the Municipal Chamber of Coimbra carried out on November 2013 related to a possible medieval Mikveh that is located at Rua Vizconde da Luz Nº 21, the Jewish Community of Coimbra CJC, in conjunction with the Jewish Community Network CASEI, organized a delegation to visit the place and carried out a rabbinic and historical analysis on the possible mikveh in accordance with the laws and the history of the Jewish people. And based on the evidence founded, decide if could be certified that the enclosure discovered in Coimbra meets the halakhic requirements and other circumstances to be considered as a Mikveh of the Medieval age.
To reach this objective, two visits were organized. The first visit was conducted by Mr. David O. Abraham, president of the CASEI Jewish Community Network, as official investigator on behalf of the Jewish Community of Coimbra. Said visit was conducted on December 18th 2022 in order to make a pre-assessment of the site and analyze if the place meets the conditions required to be able to organize a second and more relevant visit.
After seeing that the site have the necessary indications to consider it as a potential medieval mikveh, a second visit went organized, on this occasion, the visit was attended by Mr. David O. Abraham and by Rabbi Yakov David Cohen, Rabbinical Judge graduated in the Yeshiva (rabbinical academy) Tomchei Temimim of Chabad Lubavitch, that visit took place on June 5th 2023.
After the second visit, to conduct a more exhaustive analysis, Mr. David Abraham asked Dr. Elisabete Carvalho, head of the Department of Museology of the Municipal Chamber of Coimbra, to provide them with a copy of the technical study they had conducted to date on the site. As requested, Dr. Carvalho was kind enough to provide us, on June 6th, 2023, with a copy of the document entitled “Technical-scientific Report on Geology and Geo archaeology” (Cunha, 2022) which was written on November 22, 2022, by Dr. Pedro Proença Cunha from the Faculty of Science and Technology of the University of Coimbra.
After having studied the information obtained, a new requirement was presented to Dr. Carvalho in relation to some questions we had about functions and measurements that some areas of the possible mikveh have. These questions were answered by Dr. Carvalho and Dr. Cecília Mendes, senior technician in the Museology Division of the Chamber of Coimbra, within a series of videos and emails that were received on July 20th 2023.
So, after having conducted the on-site inspections and having analyzed in detail the information provided in the study, we wish to state the following conclusions:
COLLECTED INFORMATION
Before analyzing the information received through the document titled “Technical-scientific Report on Geology and Geo-archaeology” (see Annex No. 1), after having analyzed the site in person and, before analyzing the information received in the attached document of the email from July 20, 2023 (see annex No. 2), we would like to highlight the following data that, that for our objective, is mandatory to take into account before to get a final conclusion:
DEFINITION OF “MIKVEH” ACCORDING TO JUDAISM
In a current way it is understood that a mikveh is a space where the members of the communities perform purification baths (either of people and/or kitchen utensils) that are prescribed by the laws of Judaism. In a certain way it is a water container where a person or certain objects must be completely submerged.
Now, the explanation and definition of a mikveh is more complex than what we have stated in the previous paragraph, since in chalachic1terms there are two types of bodies of water that allow compliance with the laws regarding ritual baths; the bor (cisterns) and the ma’ayan (natural springs), this differentiation is very important since both have their own laws that define the characteristics that each one must have in order for the respective Halakhic condition to be identified.
To begin with, the origin of the religious precept of the mikveh comes from The Torah, in the section of Vaikra (Levítico – Antigo Testamento)11:36, in which it says the following: “A ma’ayan (natural spring) or bor (cistern), an accumulation of water will be pure”.
As can be seen, the Torah mentions two different masses or types of water, the ma’ayan and the bor, also indicating that neither of them can become Tamei (ritually impure). The Sifra2, (Arikh, 175–247 a.c.a) in a commentary referring to this verse, understands that they cannot become Tamei (impure) because they themselves are sources of purity. Therefore, in addition to their own inability to become Tamei, immersion in them purifies people and utensils that can come out of their Tamei state.
1 Halacha is the Hebrew name for the laws that govern the Jewish people.
2Sifra is the Midrash halakhic (Midrash halakha: was the ancient Judaic rabbinic method of Torah study that expounded upon the traditionally received 613 Mitzvot (commandments)) to the Book of Leviticus. It is frequently quoted in the Talmud (Talmud: is the central text of Rabbinic Judaism and the primary source of Jewish religious law (halakha) and Jewish theology.), and the study of it followed that of the Mishnah (The Mishnah or the Mishna is the first major written collection of the Jewish oral traditions that are known as the Oral Torah).
The Sifra further interprets the phrase “grouping/gathering of waters” (mikveh mayim) as an allusion to a more general category derived from the characteristics of the cistern. A cistern joins waters that would have no connection to each other if they did not flow into it. Thus, their presence in the very “gathering of water” defines the contents of the cistern as a unit.
On the other hand, the waters of a ma’ayan are a single body by virtue of the link with their source, so, they can purify others even without meeting in one place. For this reason, the term mikvah (“gathering”) is often used instead of “bor, mikveh mayim” when describing cisterns and other pools of water that lack a natural source from underground.
DIFFERENCES BETWEEN A MIKVAH AND A MA’AYAN see appendix

MEDIEVAL MIKVE FROM STRASBURG
The Strasbourg mikveh (Daltroff, 2008) is in the basement of a modern building at 20 rue des Charpentiers, in the historic center of Strasbourg, halfway between the Cathedral of Our Lady of Strasbourg and the Bishop’s Palace of Strasbourg.
It is a mikveh that mainly functioned based on the concept of the ma’ayanot mikvehs, although some theories consider that the mikveh could also had, at some point in its operation, a bor-type rainwater supply system, but until now not there is a lot of evidence that supports this idea as we will see below.
The ritual bath is in the form of a square room of gray sandstone, about 3 meters on each side, surmounted by a barrel vault of red brick.
Strangely, it has a small pool in the center of the room, which is believed to have contained purification water (with a capacity of 0.5 m3) coming directly from the water table. Some believe that perhaps this system was created to make easier the viability of the mikveh in case of droughts, so that the minimum amount of water necessary for the mikveh could be completed with rainwater or water manipulated with human mechanisms (the addition of rainwater was ritually possible, but it is not attested in the case of the present mikveh) . It is important to clarify that the water table is no longer visible today because its current level. In the neighborhood of the Cathedral, you can find it at a depth of about 8 meters below street level.
In the center of the barrel vault there is a circular area of 0.90 m in diameter. This was perhaps used to bring rainwater. The remains of a gray and pink sandstone staircase are clearly visible. This stairway led from the entrance to the bath, on the ground level of the cellar, down to the water table. At the level of the last step of the stairs, the bathroom itself opens. Is possible that part of the steps of the staircase were reused in the later construction of the well that replaced the ritual bath, after the departure of the Jews.
At the bottom of the basin, a wooden arrangement was discovered, delimiting a space of 1.70 m by 1.50 m. This development, whose interlocking at the corners is characteristic of the 11th or 12th century, was probably a support formwork associated with the construction of the ritual bath.
The mouth of the filled shaft, found during the excavations, was displaced from the zenith hole of the cellar vault, which raises unresolved questions. The cleaning work of the ritual bath left at the bottom of this well, a square pond made up of four large slabs approximately 1 m wide, 1.3 m high and 12 cm thick. The room that communicates with the square room could have been used as a dressing room.
Now, since we already have a basis to understand and analyze the discovery made in Coimbra, we will proceed to analyze the room found from a Halakhic and historical point of view to see if we can identify it as a mikveh of the time.

OBSERVATIONS REGARDING THE POSSIBLE MIKVE FOUNDED IN COIMBRA ARCHITECTURAL DESCRIPTION

1. The mikveh room is inside a cave, which through a channel that was built at the time, channels spring water to a type of pool.
2. This small pool inside is built in one piece (especially valuable information in case you wanted to use this pool to contain rainwater due to the problem of leaks) it measures 133 cm long, 72.5 cm wide and 55/75 cm high depending on where it is measured. These measurements would give it the capacity to store 0.53 m3of water, which is the minimum amount necessary to create a bor-type Mikveh.
3. On the other hand, at the back of the mikveh there is a ceramic channel (see image 1) approximately 60 cm long that channels the water to the small pool. However, it is important to note that at the end of said channel a copper tube was placed as we can see in image 2:
   While it is true that the fact that he used a copper tube right at the end of the channel would automatically invalidate the mikveh as such due to the concept of mekabel tumah17, we consider that this tube could have been added long after the construction of the mikveh itself 18 and because the corrosion of copper. (Corrosion Testing Laboratories, 2010) We make this comment taking into consideration the painting that
   17 Mekabel Tumah: In English “carriers of impurity” is a list of materials that according to Jewish law are not suitable for channeling water (metal being one of them), especially if there is no hashamcha channel of at least 30 cm in diameter length between the metal and the destination cistern.
   18 18. It is important to note that usually copper tubes have an average duration of 100 years and observing the conditions in which the tube is seen being constantly subjected to a current of water, would let us understand that it must have been placed in a period very close to the last 60 – 80 years. This is also very probable especially because of the presence of water- (copper oxidizes more rapidly due to the formation of sulfuric acid and nitrates on the surface of the copper metal and this situation is aggravated if the water in question has considerable amounts of nitrates and other minerals). Also, sulfuric acid and nitrates increase the rate of oxidation and can cause copper to corrode more quickly reducing its life span.
   Was made on the wall resembling a mirror with a design typical of the 17th- 20th century. We base this idea on the fact that, if you look with more attention to the wall, this tube gives the impression of having been added after the construction of the wall and not being part of the original structure of the mikveh, but this fact will have to be verified by the team that is carrying out the respective investigation.
4. Outside the mikveh, the left wall is 32 cm high, but if we assess the space between the small pool and the rest of the room, we can see that the space located to the left of the mikveh has a gap between 1.43 cm and 1.72 cm. In addition, there is a small window in height that, between the inner edge and the floor, has approximately 82 cm in height, while in width (between the left wall of the room and the left wall of the mikveh) there is a distance 1.24 cm wide. On the other hand, between the wall of the window and the tier No1, there is 1 mt. long, with respect to tier Nº 2 it is 1.42 mt long and in relation to tier Nº 3 it is 1.61 mt long. With these measurements, therefore, we can conclude that the external space has the capacity to store approximately at least 2 m3in addition, the external area does not have any drainage system, a typical characteristic of medieval bor-type mikves.
5. Finally, it is important to mention that the potential mikveh also has a channel carved into the stone itself on the ceiling that is above the stairs (see image 3)
   In this document we will not proceed to make an in-depth analysis of this finding, but I would like to expose this thesis so that in the future it can be investigated whether said channel could have been a connection channel for a rainwater cistern that was above the current structure which could have disappeared over time since that channel is currently closed on the other side.
6. The potential mikveh also has an upper room which could have served as a wardrobe, as we can see in image 4
   FINAL HYPOTHESIS ACCORDING TO HALACHIC CRITERIA AND HISTORICAL REFERENCES
   We believe that the site founded in Coimbra, Portugal, does correspond to a medieval mikveh for the following reasons:
7. The site is located right in the old Jewish quarter of Portugal, so it could not have been used as a public bathroom by Christians or Muslims. We say this by referring to the law of the “Siete Partidas19” of the King Alfonso X of Castile (1221-1284). Although it is true that he didn’t govern Portugal or Coimbra,
   19 The “Siete Partidas”, or simply “Partidas”, are a normative body drawn up in Castile during the kingdom of Alfonso X (1221- 1284) with the aim of achieving a certain legal uniformity in the kingdom. Its original name was “Book of the Laws”, and around the 14th century received its current name, by the sections in which it was divided. This work is considered one of the most important legacies of Castilla to the history of Law, being the legal body of broader and longer validity in Spain and Latin America (until the 19th century). It has even been described as an “encyclopedia humanist”, since it deals with philosophical, moral and theological themes (of a Greco-Roman slope), although the text itself confirms the legislative nature of the work, it is important to state that in the prologue he affirms that said treaty was dictated in view of the confusion and normative abundance so that only by means of this treaty can people be judged.
   The law code of the “Siete Partidas” had an important influence within the kingdom of Portugal20 and serves to identify the beliefs and traditions of the time.
   This note becomes important, especially if we remember the restrictions that the law applied regarding the use of public baths by Jews, as we can read in the following fragment:
   “Et aún mandamos que ningunt judío non sea osado de bañarse en baño en uno con los cristianos” (and we also command that no Jew dare bathe together with Christians)21.
8. In halachic terms, considering that the enclosure only has a single tank, it could be considered a Ma’ayan-type mikveh for the following reasons:
   I. The mikveh, (except for the section indicated by the copper tube which we assume is an addition after the time it was in operation) has a direct and continuous connection to the spring water.
   II. It is possible that the actual mikveh was the entire lower room, and that the mikveh window was used as a drain for it (with the intention to change the water), but, in order to prevent situations where the mikveh was inoperative due to the great droughts that constantly plagued Portugal22, it was decided to build a small pool in order to make better use of the water.
   III. The previous point would also open the possibility that the mikveh was converted from a ma’ayan type to a bor type mikveh, but we do not see that it is necessary to apply this change, since, as we have explained previously, the ma’ayan type mikvehs do not require a minimum amount of water, therefore, if we consider the average height of the population in the 12th-17th century23 and based on the criteria of the Rambam cited above, the small pool could operate
   20 The great code of the “Siete Partidas” by Alfonso X, despite being a legal work of Castilian origin, left Portugal with a unique and indelible trace of its use within the society of the time. There is written evidence that supports the use of the Siete Partidas by the highest representative of political power. D. Dinis used “Partidas” laws in at least four legislative decisions: law of March 4, 1295, law of May 4, 1305, agreement of August 9, 1309, and a law without date. His successor son, D. Alfonso IV, used the “Partidas” to draft the law of April 29, 1325.
   21 The “Siete Partidas”: Partida VII, title. XXIV, law VIII.
   22 22. We have found records from the time where important droughts are mentioned at a European level, for example the known famine stones that record terrible droughts in the Elbe River of the Czech Republic since the year 1417. In the case of Portugal, we have found records of severe droughts in the years 1354-55, 1385-98, 1504-06, 1733-38 and 1753, therefore, it would be more than obvious that the administrator of the Mikveh tried to place a cistern that would allow him to guarantee the functionality of the mikveh.
   23 According to historical records, in the Iberian Peninsula, during the Middle Ages, men had an average height of 1.60 cm., while women used to measure 1.55 cm. That being the case, an average person with those measurements could dive into the small pool without difficulty.
   Without any problem as a ma’ayan mikveh as long as there is no metal object channeling the water to the cistern. Otherwise, it would be interesting to look for ways that let us find out if the small pool was added many years after the hall was created, so being so would further confirm the condition of mikveh that the room in question would have.
9. There are mikvehs of the time that have a structure similar to the Coimbra mikveh, especially we propose as a reference the mikveh located in Strasbourg, which precisely despite being a Ma’ayan mikveh has a pool of similar size in the center of the room with the apparent aim of preserving pure rainwater (but this is not confirmed).
10. It would also be interesting to be able to assess the use that the channel had on the roof, since, as we mentioned before, it could have been used as a connection route to a cistern or a rainwater collector created to reserve rainwater, however, this is just an idea that we want to contribute for the future research, and as long as said the actual research does not confirm this theory, we will leave this idea out of the argumentative analysis.
    CONCLUSION
    After having carried out an in-depth analysis of the information provided and after having thoroughly analyzed the Jewish and historical texts that are technically related to this subject, we have come to the conclusion that the enclosure found on Rua Vizconde Da Luz street No. 21 in Coimbra, Portugal, is at least a Ma’ayan-type mikveh that meets the characteristics of the 12th and 17th century mikvehs.
    Writing and research done by: David Obando Abraham
    Reviewed and endorsed by: Rav Yakov David Cohen

David Obando Abraham President
Rede Comunidades Judaicas CASEI
Rav Yakov David Cohen Chief Rabbi & Dayan
Jewish Community of Coimbra

Synergy is the combination of two or more seemingly opposing, yet mutually complementary forces.

Our task is to unite these opposing forces into an entity that is greater than its parts.

A rabbi and a Muslim woman and a NYC lawmaker walk into City Hall with a bill in their hand. That’s not the start of a joke, but a successful team that got Kosher and Halal food passed for NYC schools. As individuals, we had plenty of differences, but together, we were formidable.

As we will explore, the spiritual world and the physical world are seemingly opposite in nature, yet they need not be in conflict. The ultimate goal of our existence is to fuse these two worlds. This will be accomplished when the physical world is fully permeated by the spiritual.

The world is hungry to figure out what this means. 

The Divine purpose of every Biblical commandment from G-d – every mitzvah – is to take a physical creation and utilize it for holiness. Thereby, a wonderful harmony is achieved – between the individual and the world at large.  Wherever a person finds himself, he is capable of utilizing the task at hand for its Divine purpose, thereby transforming the world into a dwelling place for G-d.

A teenager in the bustling city of Paris, and a withered, elderly couple on the frozen plains of Siberia each have an equal opportunity to do something holy. Because a mitzvah is G-d given, it doesn’t matter who I am, but rather whose Will I am doing.

Every human being is “created in the image of G-d,” and therefore fit to “imitate G-d.”  By performing the Divinely-given commandments, every man, woman and child can achieve holiness.  While the Jewish people were given 613 commandments, G-d gave an additional 7 commandments to all humankind. These commandments are known as the Seven Noahide Laws are from the Bible for all people.

 Actually, the first six of these laws were originally commanded to the first created person, Adam. Ten generations later, at the time of Noah, the seventh commandment was added and therefore this combination of laws was given the Talmudic name Noahide.

The Seven Noahide Laws form the basis of a body of mitzvot all derived from the basic Seven. The Ten Commandments given by G-d Almighty to Moses on Mt. Sinai, represented the many mitzvos to be transmitted to all nations of the world.

The Seven Noahide Laws include the prohibitions of idolatry, blasphemy, forbidden sexual relationships, theft, murder, lawlessness (the failure to establish courts with the ability to enforce justice) and cruelty to animals. Only after the Flood, was mankind permitted to slaughter meat for consumption, and with this leniency came the law prohibiting one to “eat the limb of a living animal” that included the prohibition of treating animals cruelly. The reader is encouraged to learn the myriad of details of each of these laws, by asking questions and studying the commentaries on the Torah, and particularly the insights of Chassidus, the philosophy upon which many of the concepts discussed in this book are based.

 “Throughout the ages, Jewish scholars have viewed the Seven Laws of Noah as… universal norms of ethical conduct, as a basic concept in international law, or as a guarantee of fundamental human rights for all.” The Biblical story of Noah’s ark and the sign of the covenant that G-d made with the children of Noah – the rainbow – symbolize a universal theme.

The United Nations chose the olive branch for their emblem, projecting the theme of global peace.

The olive branch that was brought back to Noah by the dove, symbolized the receding of the waters of the flood and the rebirth of the vegetation of the world.  G-d placed a rainbow in the sky and commanded the survivors to go out and replenish and build the world again. As stated by G-d in Genesis 9:12, “This [rainbow] is the sign of the Covenant that I give between Me and you, and every living being that is with you, to generations forever. I have set My rainbow in the cloud, and it shall be a sign of the Covenant between Me and the earth … that water shall never again become a flood to destroy all flesh.”

The tradition of the Universal Noahide Code is kept alive by the Noahide movement, the B’nai Noah (Sons and Daughters of Noah), who believe that they are supposed to both learn and follow these laws, religiously. The Noahides are not Messianic Jews, rather, descendants of Noah. The Children of Noah, the righteous Gentiles, also known as “the pious among the nations” (chasidei umos ha’olam), have taken upon themselves the obligation to fulfill the Seven Laws of Noah, because they believe these laws are the Will of G-d for all mankind, as expressed in the Holy Torah.

UN HQ NY, NY DEC 16, 2020

The Isaiah Wall in front of the United Nations Headquarters has become a meeting place this past month of Kislev, as a meeting point for groups who defend human rights around the world.   The prophesy of Isaiah draws independent groups clamoring for respect for human rights and religious freedoms in their countries, to this corner of New York, known for the day when nations will beat their swords into plowshares, and their spears into pruning hoods;  nations shall not lift up swords against nation, neither shall they learn war any more.   It is in this spirit that The Institute of Noahide Code, has gathered at Isaiahs’ Wall in front of the UN, to present the First Menorah of Peace Award.   This distinction was awarded to Mr. Jeffrey Davis, alongside his distinguished 94 year old Mother, who accompanied this group of members of the Institute, in the midst of New York’s first seasonal blizzard.   It is true that those who tearfully sow, will reap in glad song.   On the first night of Chanukah, members of the Institute of Noahide Code, directed by Rabbi Yakov Dovid Cohen, stood alongside members of Cuban groups who gathered on the 72nd Anniversary of the establishment of the Universal Declaration for Human Rights.   Chanukah, the festival of religious freedom, coincided with the secular commemoration of the universal code for human rights.   As a start, Rabbi Cohen delivered a speech to those present, advocating that universal rights are to include, the first declaration of rights, and duties, The Noahide Code.   Rabbi Cohen told those present that respect, the right to life and to freedom is due the world over, especially in Yemen, in Syria, among the million of Uyghurs held in China, to Cubans in their quest for freedom for the last 60 plus years, and now especially, in Europe, the challenge to religious freedom of the millennial tradition in Belgium, involving the practice of ritual slaughtering known as Schita.  Human rights and human freedom to practice a religion are enshrined in the Universal Noahide Code, which is fully covered by Torah.   It is the intent of Rabbi Yaakov D. Cohen as Director of The Institute of Noahide Code, to continue working in the sphere and realm of the United Nations, to promote freedom of religion the world over, and the duties and rights of nations, to its peoples, to respect their traditions whether as Uyghurs in China, or European Jews in their tradition of ritual slaughter for their food. 

Moment of Silence

IT’S A SILENT REVOLUTION, orchestrated by a single person on
a part-time basis, but it is already seeing success in the U.S., in Israel, and
in a dozen more countries. Here is the fascinating, untold story of the Rebbe’s
inspired Moment of Silence initiative. In 1983 the Rebbe called for every
public school to begin its day with a Moment of Silence, in order to instill a
sense of reverence for the Eye that sees and the Ear that hears: “As many
parents have not given their child the proper moral upbringing…schools need
to become more involved in this process.” 
And then there is the matter of crime which is a direct result of lack
of morals and not, as some would say, a direct result of poverty. The Congressional
record of June 13, 2000, finds that “violent criminals are overwhelmingly those
who grew up without fathers.” Boys growing up without physical fathers
desperately need at least a spiritual Father, or a terrible lawlessness, a lack
of self-control and lack of conscience, is often result, G-d forbid. Boys
growing up without fathers need a connection with their Father in Heaven and
how, other than through a daily Moment of Silence, will they get it? As Rabbi
Avraham Frank says, “What will guarantee that our children will go in the correct
path? We must raise them with the awareness of a Higher Authority, a Higher
Being to whom they must answer, to ensure that they grow up to be moral
citizens.”

We are working with Rabbi Frank on an international scale.
There are now schools in British Columbia, Mexico, Trinidad, Australia, Nigeria
and Ireland, practicing the daily Moment of Silence. A principal in British
Columbia implemented MOS with the students, and contributed 120 letters towards
his upcoming book. The principal was so enthusiastic that he called the local
radio and television stations to report the success of MOS. This television
presentation was so successful that the neighboring TV station in Vancouver
wants to follow up and explore this further. Unofficially, we were told that over
800 schools have implemented it in South America. In Argentina IELADEINU has
taken some 300 children under its wings in a way that has drawn the attention
of UNICEF and become the subject of a book by UNESCO.

As the director 
of  the Moment of Silence program
around the world .We currently have over 1100 schools implementing this free
program. The goal of the program is to promote morality and uplift the
educational and psychological well-being of every student. Indeed, the program
is successfully doing just that, as evidenced by the letters the children have
written where they say that it calms them down, increases their focusing, makes
them happy, and increases bonding with siblings and parents.   

        The dynamics
are simple: Every day before school starts an announcement is made that the
school will be having a minute of silence. The parents are notified to please
discuss with their child what they should think about. About two weeks later,
the children are asked to write memos about what the Moment of Silence means to
them. Then, an assembly is held, where each child who wrote a letter, is
awarded with a certificate and a prize.

        I have had the
honor of working alongside Rabbi Yakov Cohen, who has been most instrumental in
spreading this program to places where it would not ordinarily reach. Through
Rabbi Cohen’s influence at the United Nations, I was asked to speak and was a
panel member on the topic of: how we can prevent terrorism around the world, in
front of anti-terrorist groups. I made the acquaintance of Ugogi  Ugoji A. Eze, Esq. President & Founder of
the Eng. Aja Eze Foundation,  who
introduced me to Emmanuel  Ande Ivorgba
Director of the New Era Educational & Charitable Support Foundation, Nigeria
URI West Africa Regional Coordinator, 
Project Happiness. I telephoned Mr. Ivorgba, and convinced him to
implement Moment of Silence. He was more than obliging, and has implemented
Moment of Silence in several schools already.

           Rabbi Cohen, in light of his prestige, will be continuing his campaign to introduce   Moment of Silence to several more African nations in the near future.

      

Based on the teachings of the Rebbe of righteous memory ; adapted by Eli Touger

He saw him coming. Everyone else knelt to prostrate himself, but Mordechai sat upright. As Haman approached, his eyes met Mordechai’s. They didn’t see anger or rebellion, but rather the calm, resolute gaze of someone who knows what he stands for and chooses whom he stands with.

At that moment, Haman decided that he would try to rid the kingdom of Mordechai and his people.

A little lesson in history: Haman was the Persian viceroy, the most powerful man in the empire that ruled the world. Mordechai was the leader of the Jewish people; he “sat at the King’s gate,” serving as one of the royal counselors.

Haman had the king agree that all the people in the empire should worship him. Mordechai refused to comply.

Now why didn’t Mordechai bow down to Haman? Mordechai was a realistic person. He could have foreseen the consequences of his refusal. Why was he willing to risk everything – not only his own life and position, but that of the entire Jewish people?

So Haman was asking to be worshipped like a god. Big deal. Bow down to him and go further. Why waste more time about it? It definitely doesn’t make sense to give up one’s life – and risk those of one’s entire people – not to bow down.

But that’s the point. There are some things that are above making sense. There are immutable rules which G‑d wove into the very fabric of the universe. There is no way they can be broken. If a man tries, he will break himself against them.

Acknowledging G‑d and refusing to acknowledge any other power are the two most fundamental of these laws. Mordechai saw bowing down to Haman as a challenge to the fundamental core of his existence. Of course, he was not going to believe in Haman’s divinity. But no one was asking him a philosophical question. It was the deed that was most important.

Would he bow down to Haman and thus show his acceptance of the Persian empire as the most powerful force in his life? Or would he defy Haman’s decree and incur his wrath, but demonstrate his connection to G‑d?

For Mordechai, it wasn’t a question. Mordechai didn’t separate his faith from his live, or his principles from his day-to-day modus operandi. He lived what he believed in; he believed in what he lived. There was no dichotomy.

And this wasn’t true only of Mordechai. The entire Jewish people stood behind him. Even when Haman passed a decree calling for every Jew in the empire to be executed, they did not try to hide their Jewishness. On the contrary, they intensified their adherence to the Torah and its commandments.

Abstract idealism? An impractical approach?

Well, let’s see what happened. Haman was killed, Mordechai was given his position, and instead of the Jews being slain by their enemies, they annihilated all those who rose against them.

Not bad for idealism.

Because this was not just idealism, it was an awareness of the reality of our existence. It’s G‑d’s world. And when Mordechai and the Jewish people affirmed that, they were successful.

One further point: When Mordechai and the Jewish people affirmed of their Jewish identity and faith in G‑d, they did not retreat into isolationism. Mordechai became the viceroy; he – and his people – took a far wider role in Persian affairs than before. And while doing so, he proudly emphasized his Jewish identity; everyone referred to him as “Mordechai, the Jew.”

The two aren’t contradictory. Since one Judaism and one’s connection to G‑d are inherent facts of one’s existence, affirming them makes one more in sync with His order for the world, and more able to play a significant role within it.

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