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Gen 1:30 [Rashi; Sanhedrin 59b] – Eiver Min Ha’Chai / Kjøtt fra levende dyr – Etter syndfloden ga Gud Noah’s etterkommere lov til å spise kjøtt.

And to all the beasts of the earth and to all the fowl of the heavens, and to everything that moves upon the earth, in which there is a living spirit, every green herb to eat,» and it was so.

Rashi, He equated cattle and the beasts to them [to man] regarding the food [that they were permitted to eat]. He did not permit Adam and his wife to kill a creature and to eat its flesh; only every green herb they were all permitted to eat equally. When the sons of Noah came, He permitted them to eat flesh, as it is said (below 9:3): “Every creeping thing that is alive, etc.” Like the green herbs, which I permitted to the first man, I have given you everything. — [from Sanh. 59b]

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Gen 2:15 [The Midrash Says – the book of beraishis (ulike kilder)] – De syv (seks) Noahittiske Lovene blir gitt til Adam.

God took the man and placed him in the Garden of Eden, to work it and to guard it.

The Midrash Says p.41-42, – How Adam Spent the Day in Gan Eden.

Not only did the trees of Gan Eden produce luscious fruits, but its soil too brought forth ready-to-eat food in the form of delicious pastry. [] (It was only later when Adam sinned that he was cursed with having to work the ground and prepare his food.)

Adam walked around in the garden while the angels stood ready to do his bidding. They roasted meat for him and poured him wine. []

The meaning of this is that Adam’s food in Gan Eden was of a spiritual nature. []

Hashem allowed Adam to partake of all the fruits in the garden (2:16) because Adam’s food before he sinned did not accentuate his physical nature, but on the contrary, it elevated him spiritually. Hashem therefore wished him to have unlimited enjoyment of all the fruits. []

What was Adam’s occupation while in Gan Eden?

When Hashem placed him in the garden, He instructed him (2:15) , le’avda uleshamra – «to work and guard it.»

What work was there to be done in Gan Eden that Hashem commanded «to work and guard?» The meaning cannot be that its vineyards required ruining nor that its earth had to be ploughed or raked, for all the trees grew by themselves. We might think that Adam was required to irrigate the garden. Yet this was not so either for it states that a river went forth from Eden to water it (2:10). [] What kind of work was it then that Hashem assigned to Adam?

Hashem commanded him to occupy himself with Torah and guard His mitzvos. It was Adam’s task to eat of the Tree of Life which was in the center of the garden. The Tree symbolises the Torah about which it is stated (Mishlai 3:18), «It is a tree of life to those who uphold it.» It was Adam’s task, then, to toil in Torah. []

Since the Torah was actually given only twenty-six generations later, the question arises as to what Torah Adam was commanded to study.

Hashem instructed him in six mitzvos:

1. dinim / appointing judges (whose task it is to ensure that the other five mitzvos are fulfilled)

2. birkas Hashem / the prohibition against desecrating Hashem’s Name by blasphemy.

3. avoda zara / the prohibition against idol worship

4. sh’fichus damim / the prohibition against bloodshed

5. gilui arayos / the prohibition against adultery

6. gezel / the prohibition against theft. []

Hashem gave the first man these six fundamental commandments as the basic Divine Laws to be transmitted to posterity. In Noahc’s time, Hashem added a seventh prohibition, eiver min hachai/eating the limb or flesh of a living animal. These seven laws constitute the Seven Noachide Laws which are binding on all humanity. []

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Gen 2:16 [Seder Olam 1:5; Genesis Rabbah 16:6; Sanhedrin 56b; Hilchot Melakim 9:1 (based upon Gen Rab 16:6); Kuzari (Judah HaLevi) 3:73; Devarim Rabbah 2:25; ] – De syv (seks) Noahittiske Lovene blir gitt til Adam.

And the Lord God commanded man, saying, «Of every tree of the garden you may freely eat.»

Seder Olam 1:5, From the Reed Sea they travelled to Marah as it is said (Ex. 15:23): «they came to Marah»; and it is said (Ex. 15:25): «there He gave them ordinances and laws and there He tried them.» There Israel received 10 commandments, seven of those had already been given to all of mankind as it is written (Gen. 2:16-17): «There commanded the Eternal, God, to Man, saying: From any tree of the Garden you may certainly eat.» «There commanded» refers to a system of laws, and so it says (Gen. 18:19): «For I knew him so that he should command his descendants after him to exercise justice and law in the land.» «Eternal» refers to blasphemy as it is said (Lev. 24:16): «He who blasphemes the name of the Eternal shall certainly die.» «God» refers to idolatry as it is said (Ex. 20:3) «You shall not have other gods before Me.» «To Man» refers to murder, as it is said (Gen. 9:6): «He who spills the blood of a man, by man his blood shall be spilled.» «Saying» refers to adultery as it is said (Jer. 3:1): «Saying: If a man send his wife away and she went and became another man’s, could he return to her again? Would not the land be filled with immorality? But you committed harlotry with many friends, nevertheless return to Me, pronouncement of the Eternal.» «From any tree of the Garden» refers to robbery as it is said (Lev. 5:24): «About anything that one would swear falsely about, he should pay its capital and at its fifths to it.» «You may certainly eat» refers to eating limbs of a still living animal as it is said (Gen. 9:4): «But meat, when its life is still in its blood, you shall not eat.» Israel added to these at that time Sabbath, the Procedural Law, and Honor of Father and Mother.

Genesis Rabbah 16:6, 1 – AND HE COMMANDED (WAY-TETZAW) alludes to idolatry as you read: Because he willingly walked after tzaw – i.e. idols (Hosea 5:11). 2 – THE L-RD (YOD-HEY) alludes to blasphemy, as you read, And he that blasphemeth the name of the L-rd (Lev. 24:16). 3 – G-D (ELOKIM) alludes to the [authority of] judges, as you read, Thou shalt not revile G-d – i.e. the judges (Ex. 22:27). 4 – THE MAN (ADAM): This alludes to bloodshed, as you read, Whoso sheddeth man´s blood (Gen. 9:6). 5 – SAYING (LEYMOR) alludes to incest, as you read: Saying: If a man put away his wife, etc. (Jer. 3:1). 6 – OF EVERY TREE OF THE GARDEN THOU SHALT FREELY EAT: here He commanded him against theft. [7. OF EVERY TREE OF THE GARDEN THOU MAYEST FREELY EAT. R. Jacob of Kefar Chanan said: When does [an animal] become food, and when is it fit to be eaten? When it is ritually slaughtered. Thus He intimated [the forbidden character of] a limb torn from a living animal.]

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Gen 2:24 [Rashi; (Bereishis Rabbah 18:5); Sanhedrin 58a] – Gilui arayot / forbudte seksuelle relasjoner

Therefore, a man shall leave his father and his mother, and cleave to his wife, and they shall become one flesh.

Rashi, Therefore, a man shall leave: The Divine Spirit says this, to prohibit forbidden unions to the Noahides. — [from Sanh. 58a]

Sanhedrin 58a, «And cling to his wife» implies that there are other relationships and that they are forbidden.

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Gen 3:6, [] – The Divine Presence (Shechina) departs to the Seventh Heaven due to transgressions of the Seven Noahide Laws.

When the woman saw that the tree was good for food and tempting to the sight, and that the tree was a delight to contemplate, she took of its fruit and ate, and she also gave some of it to her husband, and he ate.

The Maharal Of Prague On The Noahide Laws (G’vuros HaShem, Chapter 66), [The Midrash goes on to] say that Adam came and sinned with desire [(limb from a living animal)]when he took the fruit which he coveted, and the Divine Presence departed to the first Heaven. Cain came and sinned with murder [and] the Divine Presence departed to the second Heaven. The generation of Enosh came and sinned with idolatry, as the Sages stated in the chapter of the Talmud, «Kol Kisvei«: «The very states, ‘One who keeps the Sabbath from being profaned…’ and next to it is written ‘Happy is the person [enosh] who will do this’ [Isaiah 56:2]. From this [apposition is learnt] that anyone who keeps the Sabbath according to its laws, even if he served idolatry like the generation of Enosh, will be forgiven. For it is written m’chalalo [‘from being profaned’] but do not read it as m’chalalo, but rather as mochul lo [‘he is forgiven’]» [In the Talmudic tractate Shabbos 118b.] His generation was the first to serve idolatry, as it is written ‘then it was begun to call [the names of men and other beings] by the Name of G-d» [Genesis 4:26], and the Divine Presence departed to the third Heaven.

[Then] came the generation of the flood and sinned with theft, as the verse states explicitly, «And the earth was filled with violence [hamas] [Genesis 6:13] – other than this, no other sin is explicitly stated [in Scripture in relation to the Flood] – and the Divine Presence departed to the fourth Heaven. [After that] the generation of the Dispersion came and sinned with blasphemy when they said, «Let us build ourselves a city and a tower» [Genesis 11:4] and make war with Him – this was blasphemy – and the Divine Presence departed to the fifth Heaven. [Then] there arose the people of Sodom and sinned [in the realm of] justice as is evident from the deeds, which are told of them, and of what the judges of Sodom did and how their judgments were, and the Divine Presence departed to the sixth Heaven. The Egyptians worse [next] in the days of Abraham and sinned [with forbidden] sexual relationships as is evident from the «practice of Egypt» referred to in the verse, «Like the practice of Egypt…» [Leviticus 18:3]. For this reason Pharaoh did not say to Abraham, «Behold, my land is before you…» [Genesis 18:19] as Abimelech said to Abraham, since he acknowledged that the Egyptians were immersed in lewdness, and the Divine Presence departed to the seventh Heaven.

Now came Abraham …

[quoted from the book «Perspectives on the Noahide Laws – Universal Ethics» by Shimon Dovid Cowen, pp. 111-112]

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Gen 3:11 [Bereishis Rabbah 24:5] – Adam klarte ikke å overholde de seks budene som han hadde blitt gitt. 

And He said, ‘Who told you that you are naked? Have you eaten of the tree from which I commanded you not to eat?’

Encyclopedia of Biblical Personalites, ‘Adam’, Adam was worthy of having the Torah given through him. Said the Holy One, Blessed is He, «I will give it to him, for he is the work of My Hands.» [After Adam sinned,] the Holy One, Blessed is He, said to him, «What now? I gave you six commandments and you could not uphold them. How can I give you 613?» Adam was worthy of begetting the Twelve Tribes. Said the Holy One, Blessed is He, «I gave you two sons, and one rose and slew the other. What will happen if I give you twelve tribes?» (Bereishis Rabbah 24:5).

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Gen 5:3 [Zohar Chadash 22:2; Zohar Chadash 22b] – Adam overfører sin Torah kunnskap [og læren om de universelle lovene] til sin sønn Seth.

When Adam had lived one hundred and thirty years, he begot in his likeness and his image, and he named him Seth.

Encyclopedia of Biblical Personalites, ‘Adam’, Adam knew the Torah and bequeathed it to his son Seth (Zohar Chadash 22:2; Zohar Chadash 22b).

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Gen 7:2 [Rashi; Zevachim 116a] – Noah studerte Torah.

Of all the clean animals you shall take for yourself seven pairs, a male and its mate, and of the animals that are not clean, two, a male and its mate.

Rashi, Of all the clean animals: that are destined to be clean for Israel. We learn [from here] that Noah studied the Torah. — [Zev. 116a]

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Gen 9:3-4 [Rashi (see also Gen 1:30 above); Sanhedrin 59b] – Eiver Min Ha’Chai / Kjøtt fra levende dyr – Noah og hans etterkommere fikk tillatelse til å spise kjøtt. Forutsetningen var at dyrene ble slaktet på en forsvarlig måte, og at de var helt døde før kjøttet ble separert fra dyret.

3. Every moving thing that lives shall be yours for food; like herbal greenery I have given you everything.

Rashi, shall be yours to eat: (Sanhedrin 59b) For I did not permit the first man [Adam] to eat meat, but only vegetation, but for you, just as the green vegetation which I permitted for the first man, I have given you everything.

4. But flesh; with its soul its blood you shall not eat.

Rashi, flesh with its soul: He prohibited them [to eat] a limb [cut off from] a living creature; i.e., as long as its soul is in it, you shall not eat the flesh. — [from Sanh. ad loc.] [i.e., if the limb is cut from the animal while it is alive, it is forbidden to be eaten even after the animal expires.]

Rashi, flesh with its soul…you shall not eat: This refers to a limb of a living creature. And also, its blood, you shall not eat-This refers to blood of a living creature. — [from above source]

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Gen 9:5-6, [Beresishit Rabbah ch. 34; Bava Kamma 91b; Sanhedrin 57a, 57b; Rambam, Laws of Murderers 2:3, Laws of Kings 9:4; Ramban] (category of) Murder

5. But, your blood of your souls I will demand, of every beast will I demand it; but of man, of man for his brother, I will demand the soul of man. 6. Whoever sheds the blood of man, among man, his blood shall be shed; for in the image of G-d He made man.

Ramban (Artscroll), [G-d] commanded thus for Noahides [benei Noach] just as He did for Israel, and the meaning of, Whoever shads the blood of man, [by man shall his blood be shed] will thus be, anyone who sheds blood, whether beast or man, will have his own blood spilled. Thus, [man’s] blood is demanded both in court and by the hand of Heaven.

Divine Code, Part V:1:1, «… The Sages explained: (a) «… your blood of your souls I will demand» refers to one who commits suicide [(Bava Kamma 91b)]. (b) «… of every beast will I demand it» refers to one who places another person before an injurious animal so it will kill him. (c) «… of man for his brother» refers to one who sends another to kill. For all these three cases, the verse states, «I [G-d] will demand,» which refers to punishment by G-d. [Rambam, Laws of Murderers 2:3, the source being Rabbi Yochanan in Midrash Beresishit Rabbah ch. 34] (d) «Whoever sheds the blood of man» refers to one who kills actively and deliberately. [Rambam, ibid.] (e) «Whoever sheds the blood of adam within adam» refers to one who kills a human fetus, which is «a person within a person.» [Sanhedrin 57b; Rambam, Laws of Kings 9:4] (f) «… his blood shall be shed» refers to the judgment of capital punishment that is meted out by a court of law. [Sanhedrin 57a; Rambam ibid.]

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Gen 12:5 [Gen Rabbah 39:14] – The converts that they made

Abram took his wife Sarai and Lot, his brother’s son, and all their wealth that they had amassed, and the souls they made in Haran

Rashi, and the souls they had made in Haran: whom he had brought under the wings of the Shechinah. Abraham would convert the men, and Sarah would convert the women, and Scripture ascribes to them [a merit] as if they had made them (Gen. Rabbah 39:14).

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Gen 17:11  [Gutnick ed. p.94 ‘The Explanation’ Q: Why did Avraham not circumcise himself before being told to do so) (v.11)] Subcategory of Murder: Spilling of one’s own blood.

You shall circumcise the flesh of your foreskin, and that shall be the sign of the covenant between Me and you.

Chumash Gutnick ed. p.94 (Q: Why did Avraham not circumcise himself before being told to do so?), After the flood, God told Noach, «I will demand (an account) for your blood and for your souls» (Gen 9:5), on which Rashi comments that «your blood» refers to, «one who sheds his own blood.» … Rashi explains that this refers to, «one who sheds his own blood,» i.e. a separate prohibition of spilling one’s own blood, regardless of whether this occurred in an act of suicide. It is thus prohibited under Noachide law for a person to make himself bleed, even with a small cut.       Halachically, Avraham was obligated by the laws which God gave Noach, which were binding on all mankind. Avraham’s decision to observe the mitzvos of the Torah before they were given was, technically speaking, a hiddur (enhancement of his obligatory observance of the Noachide laws).       Under Noachide law, Avraham was prohibited from circumcising himself before he was commanded to do so, as this would involve spilling his own blood. And since, for Avraham, circumcision was only a hiddur (enhancement)  prior to God’s command, he would not have been permitted to transgress an outright prohibition of spilling blood, in order to achieve a non-obligatory enhancement to his Divine Service. [The Gutnick edition continues with discussing two problems related to this explanation]

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Gen 18:19 [] – The Way of HASHEM

For I have loved him, because he commands his children and his household after him that they keep the way of HASHEM, doing charity and justice, in order that HASHEM  might then bring upon Abraham that which He had spoken of him.

 

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Gen 20:12 [Rashi] – Abraham speaking to Abimelech

And also, indeed, she is my sister, the daughter of my father, but not the daughter of my mother, and she became my wife.

Rashi, «my sister, the daughter of my father: And the daughter of one’s father is permitted to a Noahide [for marriage], for a gentile has no father (i.e., his lineage is not traced from his father).»

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Gen 21:25 [Sforno] – Abraham rebuking Abimelech for not upholding justice [dinim] in his land.

Then Abraham disputed with Abimelech regarding the well of water that Abimelech’s servants had seized.

Sforno (Artscroll Chumash), Then Abraham disputed – Sforno comments that Abraham rebuked Abimelech for tolerating flagrant violence in his country.

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Gen 21:30 [Midrash Hagadol] – The Seven Ewes representing the Seven Noahide Laws

He said, «Take these seven ewes from my hand so that it will be proof for me, that I dug this well.»

Midrash Hagadol (The Illuminated Torah/Artscroll), – The phrase, «So that it will be proof for me,» indicates that or father Abraham set seven ewes apart , corresponding to the seven mitzvoth commanded to the (non-Jewish) descendants of Noah (Midrash Hagadol).

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Gen 22:2 [Chazal] – Universal mission / Moriah; teaching – Morah; fear

And He said, «Please take your son, your only one, whom you love – Isaac – and go to the land of Moriah; …»

Bereishis Artscroll commentary, – המריה Moriah, i.e., Jerusalem. The Sages explained that Jerusalem was so named because הוראה teaching, went forth forth from it to the world. … Ramban states that Onkelos’ rendering, land of worship, is not derived from the myrrh of the incense as Rashi conjectures. Rather the intent of Onkelos is: to the land in which they will worship God, deriving the word, Moriah, as the Sages did, from the word מורא, fear, for in that land the people feared God and served Him. [It should be remembered that Moriah was in the area of Jerusalem (Shalem) where Malcizedek (Shem son of Noah) maintained a Torah Academy.]

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Gen 22:18-19 [Targum Jonathan] – Isak studied at the Academy of Shem (after the akeida)

And the angels on high took Izhak and brought him into the school (medresha) of Shem the Great; and he was there three years. [from Targum Jonathan]

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Gen 25:22 [Aggadath Bereishith, ch. 73, Targum Jonathan and Yerushalmi] – The Academy of Shem and Ever

And the children agitated within her, and she said, «If [it be] so, why am I [like] this?» And she went to inquire of the Lord.

Artscroll Chumash, The children agitated. The Rabbis explain that ויתרצצו, agitated, is derived from the root רוצ, to run: When Rebecca passed the Torah academy of Shem and Eber, Jacob «ran» and struggled to come forth; and when she passed a temple of idol worship, Esau «ran» and struggled to come forth (Midrash).

Rashi, And she went to inquire: to the academy of Shem. — [Aggadath Bereishith, ch. 73, Targum Jonathan and Yerushalmi]

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Gen 25:27 [Rashi; Genesis Rabbah 63:10] – Jacob studied at the Academy of Shem and Ever.

And the youths grew up, and Esau was a man who understood hunting, a man of the field, whereas Jacob was an innocent man, dwelling in tents.

Rashi, dwelling in tents: the tent of Shem and the tent of Eber. — [From Gen. Rabbah 63:10]

Artscroll Chumash, Jacob, however, was morally wholesome, saying what he thought and never being duplicitous, and spending all his time in the study tents of Shem and Eber (Rashi).

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Gen 26:5 [Ramban; ]

Because Abraham obeyed My voice, and observed My safeguards, My commandments, My decrees and My teachings.

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Gen 34:13 [Ramban/Gutnick edition; ]

Thereupon, Jacob’s sons answered Shechem and his father Hamor with cunning, and they spoke, because [after all] he had defiled their sister Dinah.

Ramban, «[God] commanded them [the Children of Noah] concerning laws of theft, overcharging, withholding wages, the laws of bailees, [etc.] … comparable to the civil about which Israel was commanded …»

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Gen 34:25 [Gutnick edition; ]

Now it came to pass on the third day, when they were in pain, that Jacob’s two sons, Simeon and Levi, Dinah’s brothers, each took his sword, and they came upon the city with confidence, and they slew every male.

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Gen 35:2 [D.C. II.7:1n190; ]

So Jacob said to his household and to all who were with him, «Discard the alien gods that are in your midst; cleanse yourselves and change your clothes.»

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Gen 37:2 [Rashi; Parsha talk; ] – Joseph slanders his brothers

… Joseph, at the age of seventeen years, was a shepherd with his brothers by the flock, and he was a youth with the sons of Bilhah and the sons of Zilpah, his father’s wives; and Joseph would bring evil reports of them to their father.

Rashi, Any evil which he would see in his brothers, the sons of Leah, he would tell to his father; that they would eat a limb /which was detached/ from a living animal, … . [7]

footnote |7.] in Rashi commentary, « … In the case of eating meat detached from a live animal, some commentators suggest that they ate from a mefarcheses, an animal which is still thrashing about after having its neck slit. Such an animal is considered slaughtered, and fit to be eaten by a Jew, but is nonetheless considered a living animal by the standards which apply to non-Jews. The sons of Jacob were of the opinion that, even before the Tora was given at Sinai, they had the status of Jews, and were therefore allowed to eat it. Joseph, however, held that the law which applies to Jews would not come into effect until the Torah would be given (Tosafos HaShalem; see also Parashas Derachim, Derech HaAsarim, D’rush, sv.., vehanerah atvilei d’joseph)

…»

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Gen 39:7-9 [Rashi, Sanhedrin 56a] – Joseph and Potiphar’s wife

7. Now it came to pass after these events that his master’s wife lifted up her eyes to Joseph, and she said, «Lie with me.» 8. But he refused, and he said to his master’s wife, «Behold, with me my master knows nothing about anything in the house, and all he has he has given into my hand. 9.In this house, there is no one greater than I, and he has not withheld anything from me except you, insofar as you are his wife. Now how can I commit this great evil, and sin against God?»

Rashi, and sin against God: The sons of Noah were commanded against immorality. [From Sanh. 56a]

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Ex 15:25 [Baraita; Sanhedrin 56b]

There [at Marah] He gave them a statute [chok] and an ordinance [mishpat], and there He tested them.

Rashi, At Mara, He gave them a few passages of the Pentateuch, that they might begin to study them, namely, the Sabbath, the red heifer, and dinim.

Rakover, Nahum [The Noahide Universal Law], According to one view, Israel was commanded regarding dinim prior to the revelation at Sinai. The verse, «There He made for them a statute and an ordinance, and there He tested them» (Exodus 15:25), is cited in a baraita as evidence that Israel was commanded concerning dinim already at Mara (one of the stops on the way to Sinai):[42. Sanhedrin 56b. See also Torah Shelemah, Ex. 21:1 and Millu’im to vol. XVII, p. 17; See also Encyclopedia Talmudit, s.v. Dinim, vol. VII, p. 396.] «Israel received ten commandments at Mara: the seven that the descendants of Noah had received and, in addition to these, dinim, the Sabbath, and the honor of [43. See Rashi, Ex. 15:25: «At Mara, He gave them a few passages of the Pentateuch, that they might begin to study them, namely, the Sabbath, the red heifer, and dinim.»] parents.»[44. Concerning this baraita, the Talmud, Sanhedrin 56b, raises the obvious question that the descendants of Noah were also commanded regarding dinim, and answers that this particular baraita, according to which it appears as though the descendants of Noah were not given the commandment of dinim, was formulated in accordance with the opinion of R. Menasheh. R. Menasheh accepts a different reckoning of the Noahide commandments, replacing dinim and blasphemy with the prohibitions of mixed species and castration.]

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Ex 24:3 [Sanhedrin 56b]

Moses came and told the people all the words of Hashem and all the law, and the entire people responded with one voice and they said, «All the words that Hashem has spoken, we will do.»

Rashi, and all the laws. – The seven commandments which the sons of Noah were commanded.

[http://asknoah.org/7-commandments/locate-sources, Timeline of G-d’s re-affirming the Noahide Commandments at Mount Sinai, where He commanded them with specific details as part of the eternal Torah of Moses]