God as Father, and the place of the Noahides.

Recently, I wondered whether, as a Noahide, I can address God as Father. Some prayer books for Noahides contain prayers in which Hashem is addressed as Father. This is a question that sooner or later arises for many Noahides. We could say: of course, it is written in a prayer book that was written under the supervision of rabbis. But still, the question remains: can we, as Noahides, actually address the Eternal One in this way? Let's see what the Torah says about this.

In the Torah, Israel is explicitly referred to as “children” or ‘sons’ of God: “My son, My firstborn is Israel” (Shemot / Ex. 4:22 prior to Sinai) “You are children of the Eternal your God” (Devarim / Deut. 14:1) These words are part of the covenant that God made with Israel. Within that covenant, God is not only Creator and King, but also a Father: the one who guides, corrects, educates, and is close. That is why addressing God as Avinu (“our Father”) is common in Jewish prayers.

This is important context, because this language is covenant language, not a general religious title, but connected to a specific relationship.

And where do the Noahides stand?

As Noahides, we also have a relationship with God. That relationship is essential, meaningful, and desired by HaShem Himself. Jewish tradition speaks of Noahides as: creatures of God, servants of God, and righteous among the nations (chasidei umot ha-olam). But what is striking is that we are not called “children of God.” Not because we are further away from HaShem, but because our relationship is different in nature. We are not part of the Sinai covenant, but of the covenant that God made with Noah and all his descendants, that is, with all of humanity (Bereshit 9).

That difference is not about value, but about role: Israel lives within a father-child relationship of the covenant. Noahides live in a relationship of Creator and human, King and subject.

Both relationships are real. They are just not the same.

Experiencing God as Father.

Yet there is something deeper that many Noahides recognize: God is not distant. He is caring and just. Yes, even very close. Many rabbis recognize that a Noahide can indeed experience God as fatherly, as the One who protects, guides, and takes responsibility for His creation. That experience is not denied. However, it is often recommended to use language in fixed or formal prayers that better suits the Noahide position, such as: Creator, King of the universe, HaShem, the One, or Lord of the World. This is not a rejection, but a form of reverence: everyone addresses God from their own place or position.

What ultimately matters?

In Judaism, closeness to HaShem is not about titles, but about faithfulness and deeds. Rambam writes that a Noahide who observes the Noahide commandments because God gave them is counted among the righteous and will have a share in the world to come. That is a powerful and certainly encouraging thought.

To be clear: a Noahide does not have to become a Jew, adopt Jewish liturgy, or use a specific form of address in order to live fully and sincerely with Hashem.

If a Noahide wishes to do so (adopt the liturgy), there are various prayer books available to supplement their prayer life. When we encounter words in a prayer book that address God as Father, we may see this as language that stems from a different covenant, but also as an invitation to reflect on God's involvement with the Noahides. And I am therefore convinced that the writers and the rabbinical supervisors of these prayer books also intended it this way. That He cares for His creatures as a father. But not as a Father-child relationship in the covenant, as with Israel. For Noahides, the power lies in living our own calling: righteous, conscious, and with reverence for the One.

Geschreven door Marco Verhaar

Vond je dit artikel leuk? Like en deel het!

© Copyright, alle rechten voorbehouden.