#(its so sikhi coded of them and what i wish i could be)

[interfaithconnect]

Would Sikhs be considered Noahides according to Judaism?

Shalom and Sat Sri Akal! This is a really interesting and exciting question for us. We both (Mod Elana and Mod Lily) had to research Noahidism in order to answer this question, so please forgive us if we make any mistakes.

From our understanding, Noahides are goyim who live in accordance with the Seven Laws of Noah. Although only Jews must abide by Halacha (Jewish law), goyim living in Jewish states or societies are nonetheless required to abide by these laws. There are many ways to restate and reinterpret the Seven Laws of Noah, but in simplistic terms they are as follows:

Believe in one God and do not worship false idols.

Do not blaspheme or speak ill of God.

Do not murder.

Do not engage in illicit sexual relations.

Do not steal.

Do not eat meat from an animal while it is still alive.

Establish courts and legal systems to ensure obedience to the preceding six laws.

From what we’ve read, there’s at least two ways to use the label “Noahide.” The first is a self-identifier, applied to themselves by some goyim who wish to be spiritually closer to Judaism but who are not inoculated into the Jewish tribe. The second is used by Jews to describe goyim who live in accordance with these Seven Laws, irrespective of whether they want to be closer to Judaism or not or whether they identify with the label or not.

Under the first definition of a Noahide, there could certainly be such a thing as a Sikh Noahide, i.e. a Sikh who wishes to be spiritually closer to Judaism but who is not a Jew. Such a Sikh would likely modify their practice in such a way that more closely aligned with the principles expressed in the Seven Laws of Noah.

Under the second definition of a Noahide, however, it is not easy to apply such a concept to Sikhi. The Seven Laws of Noah are expressed in the form of commands and prohibitions (“thou shalts” and “thou shalt nots”), but there is no such corresponding concept as “Sikh law.” There is no direct Sikh parallel to Halacha (Jewish law). Rather than laws or commandments, Sikh beliefs and principles are meant to be inferred and interpreted by reading and pondering poetic scriptures. The word Sikkh (ਸਿੱਖ) itself means “learner”, and Sikkhī (ਸਿੱਖੀ) means “way of learning”. According to Sikh philosophy, teaching believers to follow laws is less effective than teaching believers to discover them. Right action (ਧਰਮ dharam) is not explicitly stated, but rather, intimated through poetry. Upon contemplating this poetry, the learner (Sikh) will discover and truly understand the dharam of Waheguru. In her book Sikhism: An Introduction, Nikki-Guninder Kaur Singh writes:

“The text [Sri Guru Granth Sahib] does not give any direct injunctions. Neither is it prescriptive, nor proscriptive. The Gurus offered only sublime poetry with intimations, which, more than rules, has the capacity to reach the inner recesses of the mind and bring about social change.” – Nikki-Guninder Kaur Singh, Sikhism: An Introduction (2011), p. 104

There is a Sikh code of conduct called the Rehat Maryada, “Code of Discipline”, but its contents are not meant to be ethical guidelines. Instead, the Rehat Maryada provides guidance on practical aspects of Sikh practice such as the maintenance of Gurdwaras (Sikh places of worship) and proper Sikh dress code. The scope of the Rehat Maryada does not cover ethical principles, but rather pragmatic ones.

Because there’s no transparent legal code governing Sikhi, it’s hard to say if Sikhs “are Noahides.” Noahidism is expressed in the form of laws, but Sikhi governs by teaching dharam, not commanding it. One Sikh might be a Noahide and live by these laws, but another might not be. It depends on what these Sikhs have learned or discovered to be Waheguru’s dharam. There are, of course, correct and incorrect ways to interpret Sri Guru Granth Sahib, but much of it is quite ambiguous and interpretable in many ways. I (Mod Lily) am going to go through each of the Seven Laws of Noah and do my best to provide scriptural support for these laws where applicable, but with the caveat that applying any kind of “laws” to Sikhi is often a difficult, ill-fated endeavor.

NOTE: Mod Lily apologizes in advance for the many errors she has surely made in transcribing Gurbani. She is rather clumsy when typing in Gurmukhi and hopes that astute readers will forgive her for any mistakes.

1. Believe in one God and do not worship false idols.

Of all the Seven Laws, this one most unambiguously applies to Sikhi. Sikhi is unflinchingly monotheistic. The name Waheguru itself (the Sikh name for the Divine) consists of ਵਾਹਿ wāhe (“singular, supreme, incomparable”) + ਗੁਰੂ gurū (“master, teacher, illuminator”). The very first verse of Sri Guru Granth Sahib, known as the Mūl Mantar (“Fundamental Mantra”), states:

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥One Infinite Divine whose Name is Truth. The Creator and Sculptor of All. Fearless, hateless. Timeless and undying. Unborn, self-existent, self-illuminated; by Guru’s grace. - SGGS p. 1

The symbol ੴ (Ik Onkar), meaning One Divinity or One Universal Truth/Being/Entity, appears dozens of times throughout Sri Guru Granth Sahib. It adorns every Gurdwara (Sikh place of worship) and is one of the most recognizable symbols of the Sikh faith. ੴ serves to remind Sikhs of Waheguru’s Oneness. This Oneness is impossible to overstate. Throughout Sri Guru Granth Sahib, it is emphasized that there is quite literally nothing in existence besides Waheguru. According to Sikh belief, Waheguru pervades and permeates all of creation, and all of creation is intimately connected to the Divine:

ਤੋਹੀ ਮੋਹੀ ਮੋਹੀ ਤੋਹੀ ਅੰਤਰੁ ਕੈਸਾ ॥ ਕਨਕ ਕਟਿਕ ਤਰੰਗ ਜੈਸਾ ॥੧॥You are me, I am you; what is the difference between us? We are like gold and the bracelet, or water and the waves. - SGGS p. 93

ਤੂੰ ਪੇਡੁ ਸਾਖ ਤੇਰੀ ਫੂਲੀ ॥ ਤੂੰ ਸੂਖਮੁ ਹੋਆ ਅਸਥੂਲੀ ॥ ਤੂੰ ਜਲਨਿਧਿ ਤੂੰ ਫੇਨੁ ਬੁਦਬੁਦਾ ਤੁਧੁ ਬਿਨੁ ਅਵਰੁ ਨ ਭਾਲੀਐ ਜੀਉ ॥੧॥O Waheguru, You are like a big tree, and this world is the blossoming branches. You are the subtle essence, which has become tangible. You are like the ocean, and this world is like bubbles and froth arising from it. Except You I do not see anything else. - SGGS p. 102

As far as idolatry is concerned, Sikhs are not to worship any physical symbols of the Divine. We have many symbols and images which remind us of our faith, such as the previously mentioned ੴ (Ik Onkar), but we are not to pay worship or tribute to anyone or anything but Waheguru. (NOTE: I include the following verse only for elaboration on the agreements between Sikhi and the Seven Laws of Noah. This blog serves a hugely diverse group of people with a wide range of beliefs, and I would never to wish to antagonize those faiths which do place immense value on paying tribute to idols, shrines, and other representations of the Divine.)

ਪਾਤੀ ਤੋਰੈ ਮਾਲਿਨੀ ਪਾਤੀ ਪਾਤੀ ਜੀਉ ॥ ਜਿਸੁ ਪਾਹਨ ਕਉ ਪਾਤੀ ਤੋਰੈ ਸੋ ਪਾਹਨ ਨਿਰਜੀਉ ॥੧॥ ਭੂਲੀ ਮਾਲਨੀ ਹੈ ਏਉ ॥ ਸਤਿਗੁਰੁ ਜਾਗਤਾ ਹੈ ਦੇਉ ॥੧॥ ਰਹਾਉ ॥ ਬ੍ਰਹਮੁ ਪਾਤੀ ਬਿਸਨੁ ਡਾਰੀ ਫੂਲ ਸੰਕਰਦੇਉ ॥ ਤੀਨਿ ਦੇਵ ਪ੍ਰਤਖਿ ਤੋਰਹਿ ਕਰਹਿ ਕਿਸ ਕੀ ਸੇਉ ॥੨॥ ਪਾਖਾਨ ਗਢਿ ਕੈ ਮੂਰਤਿ ਕੀਨ੍ੀ ਦੇ ਤੈ ਛਾਤੀ ਪਾਉ ॥ ਜੇ ਏਹ ਮੂਰਤਿ ਸਾਚੀ ਹੈ ਤਉ ਗੜ੍ਹਣਾਹਰੇ ਖਾਉ ॥੩॥ ਭਾਤੁ ਪਹਿਤਿ ਅਰੁ ਲਾਪਸੀ ਕਰਕਰਾ ਕਾਸਾਰੁ ॥ ਭੋਗਨਹਾਰੇ ਭੋਗਿਆ ਇਸੁ ਮੂਰਤਿ ਕੇ ਮੁਖ ਛਾਰੁ ॥੪॥You tear off the leaves, O gardener, but in each and every leaf, there is life. That stone idol, for which you tear off those leaves — that stone idol is lifeless. In this, you are mistaken, O gardener. The True Guru is the Living Lord. Brahma is in the leaves, Vishnu is in the branches, and Shiva is in the flowers. When you break these three gods, whose service are you performing? The sculptor carves the stone and fashions it into an idol, placing his feet upon its chest. If this stone god was true, it would devour the sculptor for this! Rice and beans, candies, cakes and goodies — the priest enjoys these, while he puts ashes into the mouth of the idol. - SGGS p. 479

2. Do not blaspheme or speak ill of God.

There is no direct injunction or intimation in Sikh scriptures against speaking ill of Waheguru. It is generally believed that Waheguru’s Glory is neither increased nor diminished by the words of humans. However, slander (ਨਿੰਦਾ nindā) is referenced and condemned dozens of times. Sikhs are to refrain from speaking ill of all others, not merely Waheguru.

ਪ੍ਰਥਮੇ ਛੋਡੀ ਪਰਾਈ ਨਿੰਦਾ ॥ ਉਤਰਿ ਗਈ ਸਭ ਮਨ ਕੀ ਚਿੰਦਾ ॥ ਲੋਭੁ ਮੋਹੁ ਸਭੁ ਕੀਨੋ ਦੂਰਿ ॥ ਪਰਮ ਬੈਸਨੋ ਪ੍ਰਭ ਪੇਖਿ ਹਜੂਰਿ ॥੧॥ ਐਸੋ ਤਿਆਗੀ ਵਿਰਲਾ ਕੋਇ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪੈ ਜਨੁ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥First, I gave up slandering others. All of the anxiety of my mind was dispelled. Greed and attachment were totally banished. I see Waheguru ever-present, close at hand; I have become a great devotee. Such a renunciate is very rare. Such a humble servant chants the Name of the Divine, Har, Har. – SGGS p. 1147

Slander is seen as a very high offense in Sikhi, and slanderers are portrayed in Sri Guru Granth Sahib as pitiful, wretched figures. Those who slander are false, and do not know themselves; they are full of ego and selfishness (ਹਉਮੇ haume), and most importantly of all, they are unhappy. One who does not slander or speak ill of others realizes that all are connected to Waheguru, and remains happy and blissful while the slanderer is lost in anger and vitriol.

ਨਿੰਦਕ ਕਾ ਕਹਿਆ ਕੋਇ ਨ ਸਾਨੈ ॥ ਨਿੰਦਕ ਝੂਠੁ ਬੋਲਿ ਪਛੁਤਾਨੇ ॥ ਹਾਥ ਪਥੋਰਹਿ ਸਿਰੁ ਧਰਨਿ ਲਗਾਹਿ ॥ ਨਿੰਦਕ ਕਉ ਦਈ ਛੋਡੈ ਨਾਹਿ ॥੨॥ ਹਰਿ ਕਾ ਦਾਸੁ ਕਿਛੁ ਬੁਰਾ ਨ ਮਾਗੈ ॥ ਨਿੰਦਕ ਕਉ ਲਾਗੈ ਦੁਖ ਸਾਂਗੈ ॥ ਬਗੁਲੇ ਜਿਉ ਰਹਿਆ ਪੰਖ ਪਸਾਰਿ ॥ ਮੁਖ ਤੇ ਬੋਲਿਆ ਤਾਂ ਕਢਿਆ ਬੀਚਾਰੀ ॥੩॥No one believes what the slanderer says. The slanderer tells lies, and later regrets and repents. He wrings his hands, and his his head against the ground. The Lord does not forgive the slanderer. The Lord’s slave does not wish anyone ill. The slanderer suffers, as if stabbed by a spear. Like a crane, he spreads his feathers, to look like a swan. When he speaks with his mouth, then he is exposed and driven out. - SGGS p. 1152

Only one passage makes explicit reference to “slandering the Saints”, the closest which Sri Guru Granth Sahib comes to discussing the notion of blasphemy.

ਸੰਤ ਕੀ ਨਿੰਦਾ ਜੋਨੀ ਭਵਨਾ ॥ ਸੰਤ ਕੀ ਨਿੰਦਾ ਰੋਗੀ ਕਰਨਾ ॥ ਸੰਤ ਕੀ ਨਿੰਦਾ ਦੂਖ ਸਹਾਮ ॥ ਡਾਨੁ ਦੈਤ ਨਿੰਦਕ ਕਉ ਜਾਮ ॥੧॥ ਸੰਤਸੰਗਿ ਕਰਹਿ ਜੋ ਬਾਦੁ ॥ ਤਿਨ ਨਿੰਦਕ ਨਾਹੀ ਕਿਛੁ ਸਾਦੁ ॥੧॥ ਰਹਾਉ ॥Slandering the Saints, the mortal wanders in reincarnation. Slandering the Saints, he is diseased. Slandering the Saints, he suffers in pain. The slanderer is punished by the Messenger of Death. Those who argue and fight with the Saints — those slanderers find no happiness at all. - SGGS p. 1145

3. Do not murder.

Sikhs have great respect for the intrinsic value of life, from the smallest ant to the largest elephant. Even water itself is described as a living thing in Sri Guru Granth Sahib. Because all living things are connected to one another as siblings and children of Waheguru, causing unnecessary pain to living things is considered a heinous act. Killing others, especially in the name of God or faith, is condemned.

ਰੋਜਾ ਧਰੈ ਮਨਾਵੈ ਅਲਹੁ ਸੁਆਦਤਿ ਜੀਅ ਸੰਘਾਰੈ ॥ ਆਪਾ ਦੇਖਿ ਅਵਰ ਨਹੀ ਦੇਖੈ ਕਾਹੇ ਕਉ ਝਖ ਸਾਰੈ ॥੧॥You keep your fasts to please Allah, while you murder other beings for pleasure. You look after your own interests, and do not see the interests of others. What good is your word? - SGGS p. 483

ਜੀਅ ਬਧਹੁ ਸੁ ਧਰਮੁ ਕਰਿ ਥਾਪਹੁ ਅਧਰਮੁ ਕਹਹੁ ਕਤ ਭਾਈ ॥ ਆਪਸ ਕਉ ਮੁਨਿਵਰ ਕਰਿ ਥਾਪਹੁ ਕਾ ਕਉ ਕਹਹੁ ਕਸਾਈ ॥੨॥You kill living beings, and call it a righteous action. Tell me, brother, what would you call an unrighteous action? You call yourself the most excellent sage; then who would you call a butcher? - SGGS p. 1103

ਕਬੀਰ ਜੀਅ ਜੁ ਮਾਰਹਿ ਜੋਰੁ ਕਰਿ ਕਹਤੇ ਹਹਿ ਜੁ ਹਲਾਲੁ ॥ ਦਫਤਰੁ ਦਈ ਜਬ ਕਾਢਿ ਹੈ ਦੋਇਗਾ ਕਉਨੁ ਹਵਾਲੁ ॥੧੯੯॥ ਕਬੀਰ ਜੋਰੁ ਕੀਅ ਸੋ ਜੁਲਮੁ ਹੈ ਲੇਇ ਜਬਾਬੁ ਖੁਦਾਇ ॥ ਦਫਤਰਿ ਲੇਖਾ ਨੀਕਸੈ ਮਾਰ ਮੁਹੈ ਮੁਹਿ ਖਾਇ ॥੨੦੦॥Kabir, they oppress living beings and kill them, and it call it proper. When the Lord calls for their account, what will their condition be? Kabir, it is tyranny to use force; the Lord shall call you to account. When your account is called for, your face and mouth shall be beaten. - SGGS p. 1375

However, Sikhi is not a pacifist religion and Sikhs are not necessarily called to nonviolence. Sikhs believe that violence is acceptable only if it is an act of defense of the self or of others. Sikhi teaches that the only time when violence is acceptable is to defend innocents from evil which would seek to kill them first.

ਕਬੀਰ ਸੋਈ ਮਾਰੀਐ ਜਿਹ ਮੂਐ ਸੁਖੁ ਹੋਇ ॥ ਭਲੋ ਭਲੋ ਸਭੁ ਕੋ ਕਹੈ ਬੁਰੋ ਨ ਮਾਨੈ ਕੋਇ ॥੯॥ ਕਬੀਰ ਰਾਤੀ ਹੋਵਹਿ ਕਾਕੀਆ ਕਾਰੇ ਊਭੇ ਜੰਤ ॥ ਲੈ ਫਾਹੇ ਉਠਿ ਧਾਵਤੇ ਸਿ ਜਾਨਿ ਮਾਰੇ ਭਗਵੰਤ ॥੧੦॥Kabir, kill only that, which, when killed, shall bring peace. Everyone shall call you good, and no one shall think you are bad. Kabir, the night is dark, and men go about doing their dark deeds. They take the noose and run around; but rest assured that God shall destroy them. - SGGS p. 1364-5

4. Do not engage in illicit sexual activities.

Sri Guru Granth Sahib makes frequent reference to the “five thieves”, or ਪੰਜ ਚੋਰ (panj cor): conceit (ਅਹੰਕਾਰ ahankār), greed (ਲੋਭ lobh), anger (ਕ੍ਰੋਧ krodh), attachment (ਮੋਹ moh), and lust (ਕਾਮ kām). These thieves steal one’s happiness, and lead people away from Waheguru into suffering (ਦੁੱਖ dukkh). They are not “sins”, but rather vices which bring emotional and spiritual pain to people who practice them. Replacing these thieves with the “five virtues” is the path to unwavering happiness (ਚੜਦੀ ਕਲਾ caṛdī kalā): truth (ਸਤ sat), contenment (ਸੰਤੋਖ santokh), compassion (ਦਇਆ dayā), humility (ਨਿਮਰਤਾ nimartā), and love (ਪਿਆਰ pyār).

Lust is condemned many times throughout Sri Guru Granth Sahib, portrayed as one of the thieves who steal one’s mind away from remembrance of Waheguru. However, Sikhi does not elaborate as much on the topic of lust and sexuality as Judaism does, so I cannot say for certain whether “illicit sexual activities” under Jewish law would be considered “illicit” by Sikh teachings. One teaching that Sikhi is clear on is that adultery (having sex with the spouse or significant other of another) is a spiritual poison:

ਦਿਨੁ ਦਿਨੁ ਕਰਤ ਭੋਜਨ ਬਹੁ ਬਿੰਜਨ ਤਾ ਕੀ ਮਿਟੈ ਨ ਭੂਖਾ ॥ ਉਦਮੁ ਕਰੈ ਸੁਆਨ ਕੀ ਨਿਆਈ ਚਾਰੇ ਕੁੰਟਾ ਘੋਖਾ ॥੨॥ ਕਾਮਵੰਤ ਕਾਮੀ ਬਹੁ ਨਾਰੀ ਪਰ ਗ੍ਰਿਹ ਜੋਹ ਨ ਚੂਕੈ ॥ ਦਿਨ ਪ੍ਰਤਿ ਕਰੈ ਕਰੈ ਪਛੁਤਾਪੈ ਸੋਗ ਲੋਭ ਮਹਿ ਸੂਕੈ ॥੩॥Day after day, he eats his meals with many different foods, but his hunger is not eradicated. He runs around like a dog, searching in the four directions. The lustful, lecherous man desires many women, and he never stops peeking into the homes of others. Day after day, he commits adultery again and again, and then he regrets his actions; he wastes away in misery and greed. - SGGS p. 672

Beyond this, Sikhi’s teachings on sexual conduct are rather vague. The Five Thieves are referenced dozens of times in Sri Guru Granth Sahib, but lust is rarely elaborated upon on its own; almost always, when lust is described, it is grouped together with the other Thieves. When lust is discussed on its own, it is described quite painfully:

ਮਿਥਨ ਮੋਹ ਅਗਨਿ ਸੋਕ ਸਾਗਰ ॥ ਕਰਿ ਕਿਰਪਾ ਉਧਰੁ ਹਰਿ ਨਾਗਰ ॥੧॥Attachment to sex is an ocean of fire and pain. By Your Grace, O Waheguru, please save me from it. - SGGS p. 760

It can be inferred from Sri Guru Granth Sahib that excessive obsession and addiction to sex are great spiritual poisons, but beyond adultery does not describe what constitutes an “illicit sex act”. Traditionally and culturally, there are plenty of taboos around sex and sexuality among Sikhs, such as abstaining from sex until marriage and opposition to homosexuality, but there is no unambiguous scriptural basis for these things. On a personal note, while trying to find scriptural quotes dealing with this topic, I was startled to realize just how vague Sikhi’s teachings are regarding sexuality, considering how entrenched Sikh culture can unfortunately be in the policing of sex and sexuality.

5. Do not steal.

There aren’t many literal references to thievery in Sri Guru Granth Sahib. Most of the time, thievery is used as a metaphorical device to describe spiritual degradation, such as the Five Thieves. Whether literally or metaphorically, thievery is particularly associated with the vice of greed. Materialism and greed, according to Sikh scriptures, are useless, because one’s wealth and physical things will waste away and leave, but one’s love for Waheguru will not disappear even in death.

ਅਗਨਿ ਨ ਦਹੈ ਪਵਨੁ ਨਹੀ ਮਗਨੈ ਤਸਕਰੁ ਨੇਰਿ ਨ ਆਵੈ ॥ ਰਾਮ ਨਾਮ ਧਨੁ ਕਰਿ ਸੰਚਉਨੀ ਸੋ ਧਨੁ ਕਤ ਹੀ ਨ ਜਾਵੈ ॥੧॥Fire does not burn it, and the wind does not blow it away; thieves cannot get near it. Accumulate the wealth of the Lord’s Name; that wealth does not go anywhere. - SGGS p. 336

ਸੋ ਧਨੁ ਵਖਰੁ ਨਾਮੁ ਰਿਦੈ ਹਮਾਰੈ ॥ ਜਿਸੁ ਤੂ ਦੇਹਿ ਤਿਸੈ ਨਿਸਤਾਰੈ ॥੧॥ ਰਹਾਉ ॥ ਨ ਇਹੁ ਧਨੁ ਜਲੈ ਨ ਤਸਕਰੁ ਲੈ ਜਾਇ ॥ ਨ ਇਹੁ ਧਨੁ ਡੂਬੈ ਨ ਇਸੁ ਧਨ ਕਉ ਮਿਲੈ ਸਜਾਇ ॥੨॥That commodity, the wealth of the Naam, is within my heart. Whoever You bless with it, is emancipated. This wealth does not burn; it cannot be stolen by a thief. This wealth does not drown, and its owner is never punished. Gaze upon the glorious greatness of this wealth, and your nights and days will pass, imbued with celestial peace. - SGGS p. 991

When literal references to thievery are made, thievery is usually juxtaposed with charity. While the stealing of material goods is condemned, the giving of them is praised.

ਹਕੁ ਪਰਾਇਆ ਨਾਨਕ ਉਸੁ ਸੂਅਰ ਉਸੁ ਗਾਇ ॥ ਗੁਰੁ ਪੀਰੁ ਹਾਮਾ ਤਾ ਭਰੇ ਜਾ ਮੁਰਦਾਰੁ ਨ ਖਾਇ ॥To take what rightfully belongs to another, is like a Muslim eating pork, or a Hindu eating beef. Our Guru, our Guide, stands by us, if we do do not eat those carcasses. - SGGS p. 141

ਜੇ ਮੋਹਾਕਾ ਘਰੁ ਮੁਹੈ ਘਰੁ ਮੁਹਿ ਪਿਤਰੀ ਦੇਇ ॥ ਅਗੈ ਵਸਤੁ ਸਿਵਾਣੀਐ ਪਿਤਰੀ ਚੋਰ ਕਰੇਇ ॥ ਵਢੀਅਹਿ ਪਥ ਦਲਾਲ ਕੇ ਮੁਸਫੀ ਏਹ ਕਰੇਇ ॥ ਨਾਨਕ ਅਗੈ ਸੋ ਮਿਲੈ ਜਿ ਖਟੇ ਘਾਲੇ ਦੇਇ ॥੧॥The thief robs a house, and offers the stolen goods to his ancestors. In the world hereafter, this is recognized, and his ancestors are considered thieves as well. The hands of the go-between are cut off; this is the Divine’s justice. O Nanak, in the world hereafter, that alone is received which one gives to the needy from his own earnings and labor. - SGGS p. 472

6. Do not eat eat from an animal while it is still alive.

I’m unable to find any verses to this effect in Sri Guru Granth Sahib, though I believe most Sikhs would certainly find the idea abhorrent. Causing unnecessary harm to any creature is abhorrent to most Sikhs.

When Sikhs eat meat, we prefer to eat meat from animals which have been killed in a single instant with a single strike, so that the animal does not suffer needlessly. Meat killed in this way is called ਝਟਕਾ jhaṭkā. A very significant proportion of Sikhs practice vegetarianism, but Sikh scripture does not specifically require it. There are several verses which state that the eating of meat is not necessarily wrong, but rather a necessary part of the natural cycle of life from which humans are not exempt.

ਸੀਹਾ ਬਾਜਾ ਚਰਗਾ ਕੁਹੀਆ ਏਨਾ ਖਵਾਲੇ ਘਾਹ ॥ ਘਾਹੁ ਖਾਨਿ ਤਿਨਾ ਮਾਸੁ ਖਵਾਲੇ ਏਹਿ ਚਨਾਏ ਰਾਹ ॥ ਨਦੀਆ ਵਿਚਿ ਟਿਬੇ ਦੇਖਾਲੇ ਥਲੀ ਕਰੇ ਅਸਗਾਹ ॥ ਕੀੜਾ ਥਾਪਿ ਦੇਇ ਪਾਤਿਸਾਹੀ ਲਸਕਰ ਕਰੇ ਸੁਆਹ ॥ ਜੇਤੇ ਜੀਅ ਜੀਵਹਿ ਲੈ ਸਾਹਾ ਜੀਵਾਲੇ ਤਾ ਕਿ ਅਸਾਹ ॥ ਨਾਨਕ ਜਿਉ ਜਿਉ ਸਚੇ ਭਾਵੈ ਤਿਉ ਤਿਉ ਦੇਇ ਗਿਰਾਹ ॥੧॥Tigers, hawks, falcons and eagles — the Divine could make them eat grass. And those animals which eat grass — They could make them eat meat. He could make them follow this way of life. Waheguru could raise dry land from the rivers, and turn the deserts into bottomless oceans. They could appoint a worm as king, and reduce an army to ashes. All beings and creatures live by breathing, but They could keep us alive, even without the breath. O Nanak, as it please the True Divine, They give us sustenance. - SGGS p. 144

Knowingly eating meat from an animal which has been slaughtered in a slow and painful manner, known as ਕੁਠਾ kuṭhā, is one of the cardinal sins for which a Sikh can be excommunicated.

7. Establish courts and legal systems to ensure obedience to the preceding six laws.

This is the hardest of the Seven Laws to apply to Sikhi because Sikhi lacks “laws” comparable to those of Judaism. Sri Guru Granth Sahib does not suggest any kind of “Sikh government” or the creation of Sikh courts. Under the Rehat Maryada, there are laws and judiciary systems in place to admonish Sikhs who have committed a cardinal sin, such as the eating of kutha meat mentioned above. However, the Rehat Maryada is very limited in scope and applies only to Sikhs, and only baptized (Amritdhari) Sikhs at that. A common epithet for Waheguru is ਧਰਮ ਰਾਈ Dharam Rāī, “the Judge of Dharma (righteous action)”, and it is believed that only They can truly administer judgment and punishment. There is no true system of jurisprudence in Sikhi which would provide for the creation of such a legal system.

There is historical precedent of Sikhs not enforcing the first two laws: Believe in one God, and do not blaspheme Him. From the late 18th to early 19th centuries, the Sikh Empire existed in modern Punjab and other parts of South Asia, ruled by Maharaj Ranjit Singh, a titanic figure in Sikh history. During his reign, although it was the Sikh Empire, Sikhi was not the state religion and Maharaj Ranjit Singh did not impose Sikh beliefs or practices on his subjects. Instead, his court was famously diverse, including not only Sikhs but also Muslims, Hindus, Jains, Buddhists, and even Christians and possibly Jews. Polytheistic and atheistic practices were tolerated and given equal legal status, and broad religious freedoms were put in place. Sikhs generally do not believe that it is right to govern or impose upon the religious practices and beliefs of other faiths, and Sri Guru Granth Sahib instructs us many times to tolerate and respect every faith.

ਕੋਈ ਬੋਲੈ ਰਾਮ ਰਾਮ ਕੋਈ ਖੁਦਾਇ ॥ ਕੋਈ ਸੇਵੈ ਗੁਸਈਏ ਕੋਈ ਅਲਾਹਿ ॥੧॥ ਕਾਰਣ ਕਰਣ ਕਰੀਮ ॥ ਕਿਰਪਾ ਧਾਰਿ ਰਹੀਮ ॥੧॥ ਰਹਾਉ ॥ ਕੋਈ ਨਾਵੈ ਤੀਰਥਿ ਕੋਈ ਹਜ ਜਾਇ ॥ ਕੋਈ ਕਰੈ ਪੂਜਾ ਕੋਈ ਸਿਰੁ ਨਿਵਾਇ ॥ ਕੋਈ ਪੜੈ ਬੇਦ ਕੋਈ ਕਤੇਬ ॥ ਕੋਈ ਓਢੈ ਨੀਲ ਕੋਈ ਸੁਪੇਦ ॥੩॥ ਕੋਈ ਕਹੈ ਕੁਰਕੁ ਕੋਈ ਕਹੈ ਹਿੰਦੂ ॥ ਕੋਈ ਬਾਛੈ ਭਿਸਤੁ ਕੋਈ ਸੁਰਗਿੰਦੂ ॥੪॥ ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਹੁਕਮੁ ਪਛਾਤਾ ॥ ਪ੍ਰਭ ਸਾਹਿਬ ਕਾ ਤਿਲਿ ਭੇਦੁ ਜਾਤਾ ॥੫॥੯॥Some call Them ‘Raam, Raam’, and some call Them, ‘Khudaa-i’. Some serve Them as ‘Gusain’, others as ‘Allaah’. They are the Cause of Causes, the Generous Lord. They shower Their Grace and Mercy upon us. Some bathe at sacred shrines of pilgrimage, and some make pilgrimage to Mecca. Some perform devotional worship services, and bow their heads in prayer. Some read the Vedas, and some the Qur’an. Some wear blue robes, and some wear white. Some call themselves Muslim, and some call themselves Hindu. Some yearn for paradise, and others long for heaven. Says Nanak, one who realizes the Will of the Divine, knows the secrets of his Lord and Master. - SGGS p. 885

ਰਮਤ ਰਾਸ ਘਟ ਘਟ ਆਧਾਰ ॥ ਬਾਸੁਦੇਵ ਬਸਤਸਭ ਠਾਇ ॥ ਲੀਲਾ ਕਿਛੁ ਲਖੀ ਨ ਜਾਇ ॥੪॥ ਮਿਹਰ ਦਇਆ ਕਰਿ ਕਰਨੈਹਾਰ ॥ ਭਗਤਿ ਬੰਦਗੀ ਦੇਹਿ ਸਿਰਜਣਹਾਰ ॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਖੋਏ ਭਰਮ ॥ ਏਕੋ ਅਲਹੁ ਪਾਰਬ੍ਰਹਮ ॥੫॥੩੪॥੪੫॥The Lord is powerful and merciful. The all-pervading Lord is the support of each and every heart. The luminous Lord dwells everywhere. Their play cannot be known. Be kind and compassionate to me, O Creator. Bless me with devotion and meditation, O Creator. Says Nanak, the Guru has rid me of doubt. The Muslim God Allah and the Hindu God Paarbrahm are one and the same. - SGGS p. 897

On a more personal note, Mod Elana believes that it is unfair to designate a member/practitioner/disciple of a given faith under a term not exclusive to their own faith without examining the connotations of it.

For example, the term “Noahide” is typically applied to someone who is not a Jew, but follows the Seven Laws of Noah. However, the designation would not be, for example, a Christian Noahide, but a Noahide with Christian influence. Her (personal, opinion-derived) problem with that is that it seems/sounds to be negating the importance of their faith.

Lastly, to answer the question as it was sent: would someone practicing Sikhi be called a Noahide “in Judaism”? Well, there’s no real yes or no answer, because it depends on who you ask - different learned Jewish scholars from different sects of the faith would have different interpretations and feelings on the matter.

ਵਾਹਿਗੁਰੂ ਜੀ ਕਾ ਖ਼ਾਲਸਾ, ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫ਼ਤਿਹ ।Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh.

- Mod Elana and Mod Lily