The discrepancy between Jewish law’s demands of Jews and its requirements for gentiles seems quite dramatic. Torah commands a Jew to fulfill six hundred and thirteen commandments whereas the non -Jew has a mere seven obligations. Does this indicate a system which severely limits the capability for religious excellence for those outside of the Jewish community?

In truth, the numbers gap is far smaller than it initially appears. First of all, some of the six hundred and thirteen apply specifically to priests or to the king and do not apply to the average Jew. More importantly, as the Sefer haChinnuch points out (mitzva 416), individual Noahide laws incorporate many Torah prohibitions. Many different Torah commandments relate to idolatry or sexual immorality; they are all included in broad Noahide categories. Likewise, the Noahide law against theft even includes the prohibition not to covet your neighbor’s possessions. Thus, the seven Noahide laws include far more than seven mitzvot.

Furthermore, many rabbinic texts recognize value in gentiles fulfilling positive religious commandments. One gemara (Kiddushin 31a) utilizes Dama ben Netina, a non-Jew, as the paradigm of honoring parents. Rabbenu Nissim (commentary on Sanhedrin 56b) assumes that the obligation of charity exists for non–Jews. R. Moshe Feinstein (Iggerot Moshe Orach Chaim 2:25) contends that non-Jews have a religious obligation to pray in times of distress. Based on Rambam, he argues that the seven Noahide laws must be rooted in a faith commitment to God. Given such a religious orientation, a person of faith confronting difficulties would naturally turn to God in the hope of succor.

An important position of Ramban also enlarges the scope of gentile religious obligation. While six of the Noahide laws consist of negative prohibitions, the seventh is a positive commandment to set up some kind of judicial body (dinim). What does this positive demand consist of? Rambam (Hilchot Melachim 9:14) sees it as a more limited commandment to enforce the other six Noahide laws. Ramban (commentary on Bereishit 34:13), on the other hand, understands this obligation in much broader terms.

According to Ramban, halacha commands gentiles to setup a court system that addresses issues of theft, fair prices, employer – employee relations, guardians, rape, damages, assault, loans, and business. This list reflects a fairly wide and encompassing requirement. Apparently, decency and morality in society depend upon just such a system. Therefore, Halacha must incorporate these concerns into its obligations for non – Jews.

An approach that contrasts six hundred and thirteen commandments with seven proves misleading; in truth, the Torah includes a far greater religious mandate for gentiles. May they, and we, succeed, in our striving for religious excellence.