According to Halacha, do noahides have any mitzvah to honor elders? Or no, even though it has Logical basis is it not applicable to them?

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The Gemara at least twice explicitly rules that a Noahide is not obligated in the commandment of honoring parents.

One Gemara is in Kiddushin 31a, where Doma ben Nesina is praised for his exemplary Kibbud Av. After the Gemara discusses his reward, R' Chiya exclaimed 'If this is true by one who is not obligated, how much more so [is the reward] for one who is obligated':

אמר רב יהודה אמר שמואל, שאלו את ר' אליעזר עד היכן כיבוד אב ואם, אמר להם, צאו וראו מה עשה עובד כוכבים אחד לאביו באשקלון, ודמא בן נתינה שמו, בקשו ממנו חכמים אבנים לאפוד וכו' והיה מפתח מונח תחת מראשותיו של אביו ולא ציערו, לשנה האחרת נתן הקב"ה שכרו שנולדה לו פרה אדומה בעדרו, נכנסו חכמי ישראל אצלו, אמר להם, יודע אני בכם שאם אני מבקש מכם כל ממון שבעולם אתם נותנין לי, אלא אין אני מבקש מכם אלא אותו ממון שהפסדתי בשביל כבוד אבא, וא"ר חנינא ומה מי שאינו מצווה ועושה כך, מצווה ועושה על אחת כמה וכמה

A second Gemara that assumes a Noahide is not obligated is Nazir 61a, where the Gemara is seeking the source for a statement that a gentile has no Nezirus. One of the options the Gemara considers is that one who is not obligated in Kibbud Av is also not obligated in Nezirus. Again, the Gemara assumes a Noahide is not obligated in Kibbud Av.

שאני הכא דאמר קרא 'לאביו ולאמו לא יטמא' במי שיש לו אב, יצא עובד כוכבים שאין לו אב. למאי, אילימא לענין ירושה וכו' אלא במי שמוזהר על כיבוד אבי

However, there is an indication from Shulchan Aruch that seems to conflict these two Gemaras. Shulchan Aruch (YD 241:9) rules that a convert is prohibited from cursing or degrading his parents, so it shouldn't seem that the conversion leads to a lesser degree of Kedusha. [In other words, anything prohibited as a gentile will continue to be prohibited as a convert, even though the conversion would otherwise render it permitted, so as not to appear that Judaism has less sanctity than before the conversion].

גר אינו רשאי לקלל או לבזות הוריו 'כדי שלא יאמרו באו מקדושה חמורה לקדושה קלה

The clear implication of this is that prior to his conversion, a gentile is prohibited from cursing or degrading his parents. This is noted by the commentaries, who grapple to reconcile the ruling of the Shulchan Aruch [and the source, Rambam (Mamrim 5:11)] with the above Gemara's, which are clear that there is no obligation.

R' Akiva Eiger cites Pri Megadim that although there is no obligation, the clear logic behind Kibud Av led to gentiles accepting a form of Kibbud Av in their own laws, although halachically there is no obligation.

Others (See Malbim to Devarim 27:16, see similar ruling in Kli Chemdah (Yisro, 7, although from a different rationale) rule that although there is no obligation to respect, a gentile is prohibited from cursing or degrading. [See also Rambam, 'מצקת כיבוד', which denotes a lower form of honoring; see also Igros Moshe (YD 2:130) with a definition of 'miktzas kibbud'.]

  • One of the reasons given for kibbud av is that it makes sense and is morally required. So non jews would be required to honour their parents purely because human nature and standard morals require one to.
    – Moishe
    Apr 7 at 14:50

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