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Six precepts were commanded to Adam:
a) the prohibition against worship of false gods;
b) the prohibition against cursing God;
c) the prohibition against murder;
d) the prohibition against incest and adultery;
e) the prohibition against theft;
f) the command to establish laws and courts of justice.
Even though we have received all of these commands from Moses and, furthermore, they are concepts which intellect itself tends to accept, it appears from the Torah's words that Adam was commanded concerning them.
The prohibition against eating flesh from a living animal was added for Noah, as Genesis 9:4 states: 'Nevertheless, you may not eat flesh with its life, which is its blood.' Thus there are seven mitzvot.
These matters remained the same throughout the world until Abraham. When Abraham arose, in addition to these, he was commanded regarding circumcision. He also ordained the morning prayers.
Isaac separated tithes and ordained an additional prayer service before sunset. Jacob added the prohibition against eating the sciatic nerve. He also ordained the evening prayers. In Egypt, Amram was commanded regarding other mitzvot. Ultimately, Moses came and the Torah was completed by him.
A gentile who studies the Torah is obligated to die. They should only be involved in the study of their seven mitzvot.
Similarly, a gentile who rests, even on a weekday, observing that day as a Sabbath, is obligated to die. Needless to say, he is obligated for that punishment if he creates a festival for himself.
The general principle governing these matters is: They are not to be allowed to originate a new religion or create mitzvot for themselves based on their own decisions. They may either become righteous converts and accept all the mitzvot or retain their statutes without adding or detracting from them.
If a gentile studies the Torah, makes a Sabbath, or creates a religious practice, a Jewish court should beat him, punish him, and inform him that he is obligated to die. However, he is not to be executed.
We should not prevent a Noachide who desires to perform one of the Torah's mitzvot in order to receive reward from doing so, provided he performs it as required. If he brings an animal to be sacrificed as a burnt offering, we should receive it.
If a Noachide who observes the seven mitzvot gives charity, we should accept it from him. It appears to me that it should be given to the Jewish poor for the Noachide may derive his sustenance from the Jews and they are commanded to support him if necessary. In contrast, if an idolater gives charity, we should accept it from him and give it to the gentile poor.
Anyone who accepts upon himself the fulfillment of these seven mitzvot and is precise in their observance is considered one of 'the pious among the gentiles' and will merit a share in the world to come.
This applies only when he accepts them and fulfills them because the Holy One, blessed be He, commanded them in the Torah and informed us through Moses, our teacher, that Noah's descendants had been commanded to fulfill them previously.
However, if he fulfills them out of intellectual conviction, he is not a resident alien, nor of 'the pious among the gentiles,' nor of their wise men.
Seedtime and harvest,
Cold and heat,
Summer and winter,
Day and night
Shall not cease.”
LOVE WORK. What does this mean? It teaches [22b] that a man should love work and not hate it; for just as the Torah was given [to man] by a covenant, so work too was given by a covenant, as it is stated, Six days shalt thou labour and do all thy work; but the seventh day is a sabbath unto the Lord thy God.
R. ‘Aḳiba said: There are times when a man does work [on the Sabbath] and escapes the penalty of death, and there are times when a man does no work [on the Sabbath] and incurs death by Heaven. How can this be? If a man sat the whole week doing no work and on the eve of the Sabbath, having nothing to eat, took of the sacred money which is in his possession and used it for his needs, he thereby incurred the penalty of death by Heaven. On the other hand, if he is at work on the Temple building, although he receives sacred money in payment which he uses for his needs, he escapes the penalty of death.
R. Dosethai said: When do we find that if a man does no work all the six days he will eventually have to work all the seven days? If he is idle all the days of the week doing no work, when the Sabbath eve arrives he will have nothing to eat. He then goes forth and joins a band of robbers; he is caught and put in chains, and is now compelled to work [also] on the Sabbath. All this is the sequel of his not working during the six days of the week.
R. Simeon b. Eleazar said: Even Adam, the first man, did not taste a morsel until he had done some work, as it is stated, And He put him into the garden of Eden to dress it and to keep it, and only then [is it recorded], Of every tree of the garden thou mayest freely eat.
R. Ṭarfon said: Even the Holy One, blessed be He, did not cause His Presence to dwell in Israel until they had performed some work, as it is stated, And let them make Me a sanctuary, that I may dwell among them.
R. Judah b. Bathyra said: What should a man do when he has no work to undertake? If he has a dilapidated courtyard or a waste field let him go and attend to it; for it is stated, Six days shalt thou labour, and do all thy work. Why does the verse add the words and do all thy work? To include the case of a man who has dilapidated courtyards or waste fields, that he should go and occupy himself with them.
R. Jose said: No man dies except in idleness, as it is stated, And he expired, and was gathered unto his people. Hence if a man had a seizure, came under the care of his physician and died, he only died because he was in idleness. If a man was standing [idly] on the top of a roof or a castle or a building or by the river’s edge and fell and died, he only died because he was in idleness.
We have heard this in connection with men, but whence in connection with women? As it is stated, Let neither man nor woman make any more work for the offering of the sanctuary. And whence in connection with children? As it is stated, So the people were restrained from bringing.
R. Nathan said: At the time that Moses was engaged upon the work of the Tabernacle, he declined to consult with the princes of Israel. Consequently they sat in silence, thinking to themselves, ‘The time will soon come when Moses will have need of us’. When they heard the proclamation made in the camp which declared, The stuff they had was sufficient, they exclaimed, ‘Alas, we have had no share in the work of the Tabernacle!’ They arose and added a large contribution of their own accord, as it is stated, And the rulers brought the onyx stones.