Chabad Teachings

The following article by Michael Kress ran in the Dallas Morning News on July 9, 2004.^[1]

Jews aren't the only ones remembering the Lubavitcher rebbe on the 10th anniversary of his death. A movement of non-Jews credits Rabbi Menachem Mendel Schneerson with teaching them the "Noahide" laws, a set of precepts that, according to Jewish tradition, non-Jews must follow. Adherents of the movement, most of whom describe themselves as former Christians, are known as Noahides or B'nei Noach – children of Noah. They gather weekly or monthly in fellowships, called chavurot, to study Jewish texts. "The Torah is not just a single path," said Terry Lanham, leader of Chavurath B'nei Noach (the Fellowship of the Children of Noah) in Fort Worth. "The Torah is for all mankind."

The seven laws, which derive from the Book of Genesis, are: Do not practice idol worship (or, in some translations, do not deny God); do not commit blasphemy; do not murder; do not engage in illicit sex, such as adultery; do not steal; do not eat the limb of an animal that is still alive; and set up a court system. Many Jewish texts expound on these and on non-Jews' responsibilities under Jewish law.

There is no formal national or international organization of Noahides, so it's impossible to know how many there are. Adherents say their numbers are growing. They credit the efforts of Chabad-Lubavitch, Rabbi Schneerson's Brooklyn-based Hasidic movement. Chabad emphasizes outreach to unaffiliated Jews. But the rebbe, as he was known to followers, also preached that Jews should teach non-Jews about the Noahide laws. "We have to speak up and explain and expound to people who are willing to listen," said Rabbi Zalman Shmotkin, a Chabad spokesman. He said it was America's openness – and the lack of centuries-old hostility here between Jews and non-Jews – that made Noahide outreach viable.

During his lifetime, Rabbi Schneerson received numerous presidential and congressional citations, many specifically praising his Noahide outreach. On his 82nd birthday, for instance, President Reagan issued a proclamation that said in part: "In fostering and promoting a tradition of ethical values that can trace its roots to the Seven Noahide Laws, which have often been cited as universal norms of ethical conduct and a guarantee of fundamental human rights, the Lubavitch movement and its greatly respected leader have shown Americans of every faith that true education involves not simply what one knows, but how one lives."

Vendyl Jones, an Arlington-based archeologist, was studying at Hebrew University in Jerusalem in 1967 when he first heard about the Noahide laws. Mr. Jones, a former Southern Baptist minister, eventually renounced Christianity. In 1990, at a gathering in the Fort Worth Coliseum, he announced the formal creation of a modern Noahide movement. (In practice, however, long before that official kickoff, Noahide groups were "popping up all over the world," he said.) Mr. Jones visited Brooklyn that year to seek Rabbi Schneerson's blessing. "The rebbe grabbed me and put his arms around me and told me, 'Vendyl Jones, you are doing the most important work in the world,' " he said. A weekly study group in Mr. Jones' home attracts 10 to 70 people, he said. Mr. Lanham's group, which meets monthly, involves about a dozen families.

Mr. Lanham cites Jewish texts with an ease that escapes most Jews. Like many Noahides, he refers to God as "Hashem," literally "the name," a term commonly used by traditional Jews. He said he's considered converting to Judaism, but his wife is opposed. "It's not a requirement," he said. "God made me a non-Jew for a very specific reason." He said of Rabbi Schneerson and his efforts to teach Noahides, "Thank God he did what he did."

See also

• Chabad Sichos Educating Mankind Farbrengen held on Shabbos HaGadol, Parshas Metzora, 5746 (main talk on Seven Noachide Laws)
• The Law is Only a Minimum - Instructions and plan of action for Noachides
• We have the goal that all humanity should respect G-d's Will
• Non-Jewish nations are commanded to observe the Seven Noahide laws
• If a Noahide transgresses any prohibition that Scripture warns him against
• Other countries are following America's lead, and setting aside a day to recognize the importance of education and the observance of the Noahide Laws
• The age at which a non-Jew becomes obligated to observe the Seven Noahide Laws
• Non-Jewish nations are commanded to observe the Seven Noahide laws, which in turn consist of many sub-commandments
• The Gemara (Sanhedrin 56b) learns the Noahide laws from a verse in Genesis

References

References and notes

1. Source

The Rebbe said:^[1]

Similarly, in our global village, to truly champion the principles of freedom and justice, America must itself serve as the paradigm of these principles. Thus, the education provided to our youth must instill in them the basic principles of our heritage. This is vital, not only on the domestic front, but in our foreign relations.

For almost two decades, every year, Congress has passed (and the President signed) a bill declaring one day "Education Day," a day to be used to mark the importance of the Seven Universal Laws granted to Noah and his descendants. This bill is enacted by legislators every year, regardless of their party affiliation.

Its repercussions are being felt everywhere. Other countries are following America's lead, and setting aside a day to recognize the importance of education and the observance of the Noahide Laws.

Yet, it is on the personal level that these laws are most powerful. For it is within our lives that the influence creates real change.

Every element in the universe has been scientifically proven to be interconnected. The movement of a butterfly on one continent can begin a chain reaction leading to major climatic changes on another. If this is true scientifically, it is certainly true sociologically.

When a person gets a handle on his life and increases the justice, truth, and virtue in his own conduct, his actions send ripples through the community, and his example is emulated. For good breeds good, and people respond to positive change. This leads to more all-encompassing effects, as one candle kindles another and the growing light illuminates ever-larger spheres.

Click here to read more of that sichah.

References

References and notes

1. Based on In G-d We Trust, A Handbook of Values For Americans, Based On The Works Of The Lubavitcher Rebbe,

The Rebbe said:^[1]

The Lubavitcher Rebbe explains this point as follows: Every Jew has to strive not only for his or her own perfection, but for the perfection of the entire world. This means that we have the goal that all humanity should respect G-d's Will, as expressed in the Seven Noahide Laws.

The fact that the Egyptian first-born were trying to persuade their parents and Pharaoh to obey G-d's Will and let the Jewish people free was an important step forward in this wider task. This was and is still today an ample cause for celebration, remembering the Sabbath when it took place as the "Great Sabbath".

Click here to read more of that sichah.

References

References and notes

1. Based on Likutei Sichot vol.7 pp. 212-3

The Rebbe said:^[1]

Regarding the Voice with which G-d gave the Torah, it is described in the verse as "a great voice that did not cease."

The Midrash offers three explanations of this verse:

a. The voice was not limited to the Holy Tongue. Rather, it divided into seven voices, and then into the languages of all seventy nations.

b. The voice did not cease at that time, rather it is continuous. For streaming forth from the voice that gave the Torah are those matters that were subsequently revealed through all the prophets and sages.

c. The voice did not have an echo.

What is the Midrash teaching us with these three seemingly disparate comments?

Non-Jewish nations are commanded to observe the Seven Noahide laws, which in turn consist of many sub-commandments. In fact, when they are able, Jews are to assist them in observing these laws.

In order that we realize that the nations' laws are also connected with the Giving of the Torah, the Midrash informs us that the voice was divided into the seventy languages of the nations; their commandments as well came because G-d gave them to Moshe on Sinai.

Our Sages also inform us that Jews were exiled among the nations to elevate the sparks of holiness found there. This is accomplished by utilizing the language of those nations for spiritual purposes.

Click here to read more of that sichah.

References

References and notes

1. Based on Likkutei Sichos, Vol. IV, pp. 1092-1096.

The Rebbe said:^[1]

The Torah despises haughtiness and praises humility. According to the Gemara (Sotah 4b) conceit and haughtiness are equivalent to idol worship. In discussing the Noahide laws, the Gemara (Sanhedrin 56b) learns from the pasuk "vayetzav Hashem Elokim al ha'adam" — "And Hashem commanded the man" (Bereishit 2:16) — that it is forbidden for them to worship idols because the word "tzav" means idol worship.

When the people murmured against Moshe and Aharon in the wilderness, complaining about the lack of food, Moshe responded "Venachnu mah" — "For what (mah) are we? [Since we are insignificant, why are you inciting complaints against us?] Not against us are your complaints but against Hashem" (Shemot 16:7-8).

Thus, the word "mitzvah" has in it the letters which spell the word "mah," which is an allusion to humility and self-nullification, and also the word "tzav," which is a reference to idol worship.

The Torah is instructing us that the king must have a Sefer Torah to which he can constantly refer to, so that his heart will not become haughty and turn from the mitzvah right or left, implying not to delete the letter mem which is at the right of the word mitzvah, or the hei which is at the left. In this case, only the letters tzaddik, vav remain, which spell the word "tzav," hinting that his haughty behavior is comparable to idol worship.

Click here to read more of that sichah.

References

References and notes

1. Based on Likutei Sichot, Vedibarta Bam — And You Shall Speak of Them, Chanukah

The Rebbe said:^[1]

Non-Jewish nations are commanded to observe the Seven Noahide laws, which in turn consist of many sub-commandments. In fact, when they are able, Jews are to assist them in observing these laws.[3]

In order that we realize that the nations' laws as well are connected with the giving of the Torah, the Midrash informs us that the voice was divided into the 70 languages of the nations; their commandments as well came because G-d gave them to Moshe on Sinai.[4]

Our sages also inform us that Jews were exiled among the nations to elevate the sparks of holiness found there.[5] This is accomplished by using the words of those nations for spiritual purposes.

The Midrash here teaches that it was the very voice of Torah that descended and vested itself within the languages of the nations, so that they can be used for Torah purposes. When this is done, the "voice" of the nations becomes the voice of Torah.[6]

Click here to read more of that sichah.

References

References and notes

1. Based on Likkutei Sichos, Vol. XXIX, pp. 26-32

The Rebbe said:^[1]

One of the Halachic differences between these two opinions is the age at which a non-Jew becomes obligated to observe the Seven Noahide Laws.

If the obligation of mitzvos at the age of 13 is dependent on the age at which (most) people reach maturity, then it should apply to Jew and non-Jew equally. If, however, it is one of the supra-rational Laws of Measures - which do not apply to non-Jews - then the age at which non-Jews' are obligated to perform their seven commandments depends entirely on individual maturity.

In terms of spiritual service, the difference between these two opinions relates to the manner in which a Jew is to approach the performance of Torah and mitzvos:

According to the first opinion, the approach is one of serving G-d logically; if the age at which one becomes obligated to perform mitzvos depends on one' intellectual maturity, it is understandable that the service commences with logic and comprehension.

According to the second opinion, however, the obligation to begin performing mitzvos at 13 is supra-rational - because G-d has so commanded. It therefore follows that the approach to the performance of mitzvos involves the supra-rational acceptance of the Divine Yoke.

Click here to read more of that sichah.

References

References and notes

1. Based on Likkutei Sichos Vol. XV, pp. 289-292

The Rebbe said:^[1]

Shabbat is the Divinely mandated day of rest for the Jewish people while the secular world designates Sunday as their day of rest. In fact, according to halachah it is forbidden for a gentile to observe Shabbat and the Gemara (Sanhedrin 58b) says that an idolater who ceased working for the entire day of Shabbat is liable to death, for it is stated (Bereishit 8:22): "Day and night they shall not cease," and if a Noahide transgresses any prohibition that Scripture warns him against, he is liable to death (see also Rambam, Melachim 10:9).

Click here to read more of that sichah.

References

References and notes

1. Based on Likutei Sichot, Vedibarta Bam — And You Shall Speak of Them, Chanukah

The term Ein Sof is sometimes taken in Kabbalah to refer to God's very essence (in which case, of course, it precedes the previous entries of this synopsis).

When more precisely used, however, Ein Sof refers to God's infinite light, before the beginning of the creative process. Ein Sof = 207 = Or ("light"). Were Ein Sof--literally "no end"--meant to refer to the essence of God, it would be more appropriate to call Him Ein Techila--"no beginning" ("no end" implies a "beginning" which precedes it, but, certainly, nothing precedes God). The infinite light which emanates from God's very essence does in fact possess a beginning (God's essence) but does not possess an end.

Even more precisely, Chassidut teaches (in the name of the Maggid of Mezritch) that Ein Sof refers to the infinite light generated by the malchut of Echad. The thought and desire of Ana Emloch (as described above) resulted, spontaneously, in a "surge" of infinite energy and light to enact the creative process (just as the heart of a mortal king becomes full of "infinite" energy and light to materialize his will to rule).

The relation between Ein Sof and the power of malchut is indicated by the fact that Ein Sof = Adon Olam ("the Master of the universe"; Ein = 61 = Adon, Sof = 146 = Olam). In the beginning of our daily prayers we praise God as: "The Master of the universe Adon Olam who ruled before any being was created."

The surge of infinite energy and light, Ein Sof, is referred to in the Zohar as the Tehiru Ela'ah, the "higher brilliance" (in contrast to the Tehiru Tata'ah, the "lower brilliance," which appears after the initial contraction of God's infinite light, as will be explained).