In the Name of HASHEM, G-d Eternal
In the Name of HASHEM, G-d Eternal

Interview with Mori Michael S. Bar-Ron on Arutz 7 Radio

In the Name of HASHEM, God Eternal

2 Heshwan 5770 (20 October 2009)

In the spirit of parashath NoaH 5770, Jeremy Gimpel and Ari Abramowitz interviewed me on their radio show, “A Light Unto the Nations” regarding the launch of my new book, “Guide For the Noahide” and surprised me with a question regarding my work to restore the Abir/Qesheth Hebrew Warrior Arts. 

Although I am not a professional speaker with no radio experience to speak of, I agreed to appear on the show to promote this important work.  The interview can be found on the segment “The Unwavering Faith of Noahides” on Arutz 7 Radio’s show, “A Light Unto the Nations”, at:


It should be noted that although they called me a “halakhic decisor according to the RaMBaM”, I am not comfortable with that title.  I regard myself as a student and teacher, not a halakhic decisor. 

According to the tradition I received from my mori, the RaMBaM himself remains our halakhic decisor par exellence.   The awesome work he composed leaves us with the purest halakhic guidance possible for all generations until the Sanhedrin will be restored.  It literally puts the entire breadth of practical Torah law even into the hands of laymen, women, and children — besides Torah scholars.  (Laws of Foundations of Torah 4:21)  

This is not a simplistic, anachronistic approach:  it is the very stated purpose for which the Mishneh Torah was written.   (See Mishneh Torah, Introduction 42, and RaMBaM’s Epistle to his student, Rav Yoseph Ben Yehudah, QapaH edition, points 24-25).     The best way to learn, practice and teach halakhah in our times is straight from the Mishneh Torah with no “halakhic decisor” in between.

In practice, however, some measure of Torah guidance is necessary.  If this is true for Hebrew-speaking Jewish scholars, how much more so for Jewish laymen, and even more so for non-Hebrew speaking Noahides!  However, following even a rabbinical figure of the highest repute does not exempt the follower from his rabbi’s mistakes.  Every human being is personally responsible for practicing HaShem’s Law correctly, and is punishable for his mistakes–even those he learned from his rabbi.  For the serious student, even the greatest rabbi is a poor alternative to taking responsibility for his own learning.   It is to aid the non-Jew in this goal, that “Guide For the Noahide” was written.  

That being said, I reiterate what I wrote in the book (Author’s Preface page xi):

“Lastly, as comprehensive as we tried to make this guide, it was not meant to take the place of a competent rabbi or Torah scholar in the field of Noahide Law.  In a case of doubt, a competent Torah teacher should be consulted.” 

When I can be of service to anyone in that regard, I undertake it as a sacred privilege and responsibility.  

With Torah blessings,

Mori Michael Shelomo Bar-Ron


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