In this age of egalitarian and liberal thinking, how can Jews still promote what is to many intellectuals a shameful and vainglorious sentiment of being the chosen nation? How can Jews preach to the world that they are better than everyone else?

Understanding the concept of chosen nation as arrogant behavior on the part of the Jews is a gross misrepresentation. On the contrary: it is a humbling motif. The Jews were not merely chosen as G-d’s special people, as if the Almighty was playing favorites. They were chosen for a mission. And that mission was to spread the knowledge of the creator and His expectations of man to all nations. Thus, G-d’s choosing the Jewish people was a calling that would forever remind them that alone they are insufficient. If the Jews wanted to believe for even a moment that so long as they served G-d justly and lovingly, G-d would be satisfied, He made the purpose of their being on this earth to tell the other nations that they are important, too. G-d is not satisfied with the contribution of the Jews alone, but desires the service and participation of all nations.

This is what being chosen means and the responsibility it entails. Can anyone think of a greater humbling device than a nation whose whole existence is dedicated to teaching the other nations that G-d loves and needs them, too?

It is for this reason that Judaism discourages Gentile converts. It is not because Jews feel they are part of an elite club and no outsiders are allowed. Quite the contrary! Judaism does not invite converts because it is a fallacy to believe that one need be a Jew in order to enjoy closeness to G-d or lead a fulfilled life. The way G-d created each and every one of us is the way in which He wanted us to serve Him. For a Gentile to believe that he must be Jewish in order to “upgrade” his existence is not only erroneous, but it can be extremely damaging. By becoming a Jew, he might neglect to make the contributions to society in the way in which he was meant to do! The world needs him the way he is, which is why G-d created him that way. What G-d does expect, however, is that he develop his inner potential for what he is within the divine scheme of things, to his greatest potential. In this way, Jews and Gentiles alike can benefit from what he makes of himself within the parameters of G-d’s will.

What is it about the human mind that it cannot accept differences as a blessing, but a curse? Why is it that even when one speaks of “tolerating” differences, the tolerance is spoken of as a necessary evil?

To our great misfortune, we live in an age which not only does not appreciate differences, but actively seeks to obliterate them. On the contrary, equality in today’s society seems to mean that there must be an indistinguishable, homogenous mass where all things are equal by virtue of their being similar. Pluralism and multiculturalism are difficult to achieve. While most decent societies promote the concept, those who have to live being different still feel like outcasts. This is due to two factors.

This first is a weakness of identity on the part of the minority groups. At the end of the day if an individual is not strong about what he is, what he represents, and why it is important that he continue, then even in the most tolerant of societies he will want to acculturate and he like everyone else.

The other reason for the failure of true multiculturalism is that modern society does not like differences. In Judaism the word holy actually means “distinct” or “removed.” Something is holy by virtue of it being dissimilar to something else. Thus, a human being becomes holy when he acts differently than animals. Instead of eating whenever, however, and whatever he likes, a Jew eats kosher food, and not by sticking his head into a bowl. When a person does eat without human etiquette, we say that he behaves like an animal. Human beings are holy by virtue of their being different.

Similarly, G-d is holy because He is not like man. He has no body, limitations, or other corporal description. Shabbat is holy because it is different than the other days of the week. To treat it like any other day of the week is to deny its holiness. Judaism teaches man to be sensitive and appreciative of differences.

But in modern society, man is increasingly obliterating all differences. New-age thought teaches that all men are Gods. Stores are open seven days a week so that there is no day of rest. Men and women are encouraged to believe that aside from physiological variations, there are no real differences. And science today has taught man that for all practical purposes he is no different than other animals.

It can be appreciated that with this kind of thinking rampant, the differences between nations and peoples are also being obliterated. The Jewish people are gradually disintegrating through intermarriage, and many young people even feel repulsed by parents who try to encourage them to marry within the faith. They do not believe that they are different and are frightened of the very thought.

One of the reasons people are reluctant to accept or admit to existing differences is because many nations have been downtrodden and abused because they were different, by other nations who felt themselves to be superior. But if one can encourage a world-view that acknowledges every nation’s, indeed every person’s, ability to benefit from diversity and multiformity, that cannot happen. It is only arrogance that allows us to believe that we are sufficient on our own.

The belief that from everything in this world something positive can be extracted, even those things that appear negative at first, has always been a cornerstone of Judaism. One of the greatest examples of the implementation of this outlook on life was Maimonides. In his celebrated philosophical treatise, Guide to the Perplexed, Maimonides writes that what people usually refer to as “the evil inclination” is not essentially evil. Rather, it is an impulse, an undirected impulse. He saw the evil inclination as an intensity of energy so potent that it could overtake man’s sense of forward direction and goodness, and lead him astray. But energy is precisely what man requires to rise to the challenge of worthy achievement. So, instead of viewing man’s propensity for evil as negative and distancing oneself from it, one should look to manipulate and cultivate it-put a harness on it and thrive on its immense energy.

Hasidism developed this concept further by describing man’s evil inclination as “the animalistic soul,” in contradistinction to the good and “G-dly soul.” While the good soul may be G-dly, it is not as energetic or as driven as the animal soul, which, like its name implies, possesses the raw power of a beast. Using the analogy of an ox, which the Talmud says “can churn out and plough much wheat” so long as it is harnessed, man must use his intellectual faculties to saddle his animal soul. If he is successful, it will be the animal soul dragging the G-dly soul to the service of G-d, and not the reverse.

Maimonides saw a divine purpose in Christianity and Islam. He wrote how both of these religions had brought the knowledge of G-d and the Messiah to distant isles so that there is now a universal familiarity with the concept of the messianic era. Where before in the history of religious debate has any theologian of universal renown written of the divine purpose played by other religions? Maimonides saw in every historical occurrence a way forward toward a better time that would be shared and enjoyed by all peoples.

It was also Maimonides who wrote in his celebrated Laws of Repentance that every individual should always picture the world as if on a scale, teetering between guilty and virtuous. If the individual should do one positive act, he saves the entire world; one wrong move, and the world has had it. One should never underestimate the power of a single good deed, and never overlook every individual’s ability to bring salvation to mankind, Jew and Gentile alike.

Of course, all of the ideas laid out thus far can only work within a sound, moral framework. Otherwise, who is to say that the thief, the bigot, or the Nazi don’t make a positive contribution to their environments. Ultimately, it is the Al¬mighty alone Who can determine which contributions lead to the enhancement of society and which to its collapse. It was He who created all nations ethnically different, and it is He alone Who knows what serves the public good.

The world cannot be run at human whim. It needs an ultimate plan and a regulator who can determine whether it is progressing or regressing. This is the role of the Torah, the divine law, which puts each of one’s contributions into perspective. It teaches that while contributions of compassion and justice by all peoples lead to the betterment of civilization, murder and bigotry lead to its destruction.

It also teaches that different people have different roles. Jews have the commandments of the Torah to observe. Non Jews have the seven Noachide laws to observe, among which are the prohibitions of theft, murder, adultery, cruelty to animals, blasphemy, and the precept to establish courts of justice. The same Torah teaches that the failure of the non Jew to keep his commandments is equally as detrimental as the failure of the Jew to keep his. Both are indispensable. Both need not assume the other’s role to be deemed worthy. Through the contributions of both the world maintains a healthy balance and equanimity.

This idea of dual roles in creation is exclusive to Judaism. No other group is so adamant of the inexclusive right of one group to the truth. The only one with a copyright on truth is the Almighty, and He spelled out different routes for different groups to attain it. He even set out different avenues for men and women to realize their full potential and made it clear that it is harmful for women to choose men for their role model. He went as far as giving women specific commandments that would serve to enhance their precious gifts of femininity.

For the entire world to be just male, or just female, would be insufferable. The same would apply if the entire world had been only Jews or Gentiles, or if all people looked the same or had only the same ideas. By using each other as role models of what we should be in place of learning from each other’s virtue, we deny the world the perfection it could attain through diversity.

What the world needs in order to achieve a higher degree of perfection is Jewish Jews and non-Jewish non Jews, meaning that each group should adhere to the disparate codes of conduct designated for them by the Almighty.

This is the beginning of a messianic world, a world in which contention, jealousy, and war can never play a part for each nation. Each individual would see G-d’s wisdom in creation and, by extension, the perfection that exists in the whole of creation. A messianic world is one where all the people of the earth, while retaining their intrinsic identities, come together to create a better world. This is radically different from the homogeny usually found within the doctrines of secularist utopian states. Marx and Stalin had visions of the workers of the world uniting to create a fairer, more just world. Hitler tried to achieve the same utopia through other means. But both argued for a single race, a single class. It seems that perfecting the world always seems to necessitate everyone becoming the same. The result of those doctrines, though, was a far cry from utopia. They ended with Auschwitz and the Gulag Archipelago.

The reason is simple. The epoch of the Messiah is a time when the unity of G-d will be seen in our world. The world that G-d created will once again be reclaimed as His. But in Judaism, unity never means homogeneity. Rather, unity means taking different parts and demonstrating how they all comprise a greater whole. Unity in marriage is not when a husband puts on his wife’s dress, or when a wife tries to please her husband by joining him in a night out with the boys. Rather, unity in marriage means that people who are essentially different, as different as male and female, come together and through loving one another prove that essentially they are one. Thus, when they have a child together, their unity is demonstrated in the form of a single, indivisible, entity, which makes for an incredible equation of unity: 1 + 1 = 1.

This is the equation that sums up the messianic era. Many different l’s, in the form of nations, people, and ideas focusing together to serve and reunify the ultimate 1-G-d Almighty, creator of heaven and earth, whose infinite power and essence is reflected in the great diversity in creation, which all emanates from Him. The manifestation of that unity is the goal of the messianic era.

By Yosef Geller

The United Nations took dramatic steps towards world peace when ambassadors, NGOS, Rabbis and chaplains met to discuss the Seven Laws of Noah at a United Nations conference room on Monday, July 2.

“It is critical that the representatives of the United Nations affirm and commit publicly to the basic premise, that people respect the very core fabric of life given by the Creator, which the Seven Universal Laws of Noah represent,” said Rabbi Yaakov Dovid Cohen, founder and director of Institute of Noahide Code and the key note speaker at Monday’s event.

The Seven Laws of Noah are an obligation on all of man-kind.  They include G-d’s commandments not to kill and not to steal, laws which most people follow already.  The main reason to follow them, though, is because G-d commanded them to all the people of the world through Moses and the Jewish people at Mount Sinai.

The US House and Senate already committed to these laws in 1991 when they passed a bill stating that the ‘bedrock of society from the dawn of civilization’ is ‘known as the ‘Seven Noahide Laws.’  The bill has been signed by past US presidents including President Bush and President Reagan.

The current Lubavitcher Rebbe, Rabbi M. M. Schneerson, has been the driving force behind spreading the Seven Laws of Noah.  He said the fulfillment of these laws will hasten the imminent redemption through our Righteous Moshiach.

The event coincided with the celebration of the release of the previous Lubavitcher’s Rebbe’s release from communist prison in 1927.

A complete lists of the Seven Laws of Noah:

1. Belief in One G-d. Do not worship idols.
2. Respect G-d and praise Him. Do not blasphemy His Name
3. Respect human life.  Do not murder; included in this is the prohibition on abortions.
4. Respect the sanctity of marriage; included in this is the prohibition on same-sex marriages.
5. Do not steal.
6. Respect all creatures; included in this is the prohibition of tearing a limb off a living animal.
7. Set up a judicial system to enforce these laws.

Greetings and blessings,

It is my great privilege to hereby welcome you and our guests of the panel United World which takes place on this Monday July 2, 2012 the Hebrew date 12 of Tamuz a day we celebrate the freedom of the Chabad Rebbe Rabbi Y.Y. Schneerson in 1927.

On this day, people all over the world will be gathering on the Laws of Noah. Their observance is required, so that the vision of the United Nations– to have a settled and civilized world, in which economic justice and righteousness will prevail – can be fulfilled, with all of us working together in unison.

Especially now in these turbulent times, when so many people everywhere feel pressured and unsettled as a result of the global financial crisis, it is more important than ever to focus on the most important part of life: the spiritual integrity of human beings before G-d and the desire of the Creator to bestow all blessings on humanity through the full and complete redemption. At the same time, for the sake of children and youth around the world, it is critical that the representatives of the United Nation affirm and commit publicly to the basic premise, that people respect the very core fabric of life given by the Creator, which the Seven Universal Laws of Noah represent

Before creation, G-d had unity. G-d was all there was; there were no borders, definitions or distinctions. If unchallenged unity is what G-d wants, He had it already. He would not have created the world.

Creation was an act of making borders. From unity came multiplicity. Ours is a world of divisions: body and soul, male and female; as well as the divisions of nations, families and individuals.

Why did G-d create multiplicity? Doesn’t that go against the oneness of G-d? No, it doesn’t. Because the deepest unity is unity found within diversity. If we are all the same, then unity is no big deal. So G-d gave us all particular souls, each with its unique and diverse characteristics. When each individual as an individual, and each nation from within its own culture and perspective, recognizes the same G-d, that is real unity.

In other words, a unity that is challenged by diversity yet emerges from that very diversity is an invincible unity. That is something G-d “couldn’t” have without a world like ours.

To blur the boundaries between nations, genders and individuals is to avoid facing the challenge which lies at the very heart of G-d’s purpose in creation — to find unity in our differences.

For the unity of humankind we need one G-d; but for G-d’s unity to be complete we need human diversity.

Jews should be Jews, non-Jews should be non-Jews, men should be men and women should be women. And every individual has to be himself. Only then can we learn from each other the wisdom that we ourselves lack.

The majesty of G-d is revealed when each individual and community connects with Him from his/her/their unique vantage point. There is a contribution that only you can make to G-d’s master plan.

Monotheism means much more than one god as opposed to two; it’s not just a statement that there is no other G-d outside of G-d. It’s a statement that there is no other reality outside of G-d. Nothing at all exists outside the Divine. But if so, why do we use the Hebrew word Echad – meaning ‘One’ – to describe G-d’s Oneness? A better word would be Yachid, which means ‘Only’. ‘One’ can be a single reality, made of components coming together as one. ‘Only’ underscores the absolute lack of another reality. Why call G-d ‘One’ when we can call Him ‘Only’?

Shema’s message articulates the beauty of having a disparate world, one which seems disconnected from itself, let alone from the Divine, being brought into harmony with the Divine plan.

G-d created a world of differences. That’s the way it’s supposed to be. If there were only one element to the Divine Will in creation, then G-d could have created a single being and less complexity in nature.

G-d created a world with men and women, Jew and gentile, trees and flowers etc so that we might each – in our own vein – contribute to the Divine goal of making this world into a G-dly place.

G-d created a symphony, with many different instruments contributing to the Divine harmony. We just need to find the peculiar talent and contribution of each instrument obliterating the differences defeats the point. We have to learn from differences and use them the way G-d intended them. Each of G-d’s creations – with their differences – has a unique role in our march toward meaning.

So, yes, the Torah has a separateness doctrine. The same Torah which celebrates the profound unity between husband and wife, warns us not to forget who we each are. Blurring the lines between man and woman leads to ‘sameness’ not ‘oneness’.

As the story is told of the Rebbe in 1927 when the communist pointed a gun at him he said ” this can only scare someone who has many G-d’s and one world, however I believe in one G-d and two worlds”.

The Jewish goal is ‘G-d is One’. Recognizing the world which G-d created, with all its parameters and differences, and recognizing the beauty in those nuances of this wonderful world in which we live.

The righteous of the nations are called in Hebrew “Chassidei Umot HaOlam” and we believe UN diplomatic corps will recognized the 7 laws of Noah or Noahide laws on this auspicious day, in order to strengthen our joint commitment to “increasing in acts of goodness and kindness to get the world ready for the redemption”.

 

Notes from United World conference Monday July 2, 2012 777 United Nation Plaza NY, NY USA, by Rabbi Yakov D. Cohen www.Noahide.org

Superfragilistic Amniotic Inter…

byStephen F. Kaufman

Title hardly makes any sense, right? Wrong!

Attempting to decipher the rhyme or reason for things of potential global impact goes against the pall of rational thought that is of value to the human race. Kind of like calling an otter a threat to walruses.

Let’s take for example the obscene presumption of UNESCO in their recent acknowledgment of the Palestinian Authority renaming one of Judaism’s most profound and sacred sites in an attempt to change the world’s perception of the humanitarianism that Israel represents, and that is very obvious to anyone who would take the time to examine the record. The subtle implications of UNESCO’s idiocy ranks along with the stupidity that intimates the holocaust never having happened.

In Israel there is a special site considered to be the third holiest place in the Jewish world: Rachel’s Tomb. It is near Bethlehem, which was ceded to the PA in an earlier attempt to assuage the ‘unassuageable.’ (Something like the Oslo Accords where Arafat was given a great number of ‘assuagements’ that he resolutely, and with his profoundly canaille mentality, rejected). The first is the Tomb of the Patriarchs in Hebron. The second is the Temple Mount in Jerusalem known as the Wailing Wall.

Refer to http://www.israelnationalnews.com/News/news.aspx/140345,  On October 29, 2010, UNESCO overwhelmingly sided with the PA to rename the site of Rachel’s Tomb as a mosque claiming that Abraham was also the patriarch of the Arab worlds.

The apparent weakness of Israeli leadership is a substantial reason for the world’s obvious attitudes in misunderstanding what reality can and should be. In an attempt to constantly placate the world, Israel consistently cedes its own importance to the world at large. Perhaps the Israeli – US subterfuge connection is a valid reason for this overt display of deception. Sun Tzu, the world renown author of    The Art of War, the Chinese classic of strategy, would no doubt agree with the tactics that Israel essentially uses to keep the world off-balance if—IF—they are conscious of their ploys. Clever, those Jews! Incidentally, Sun Tzu’s Art of War is explained in depth for anyone to understand if they would examine the Torah, the first five books of the Old Testament.

Let’s go further and clarify what Zionism and Judaism is.

Zionism is a concept that calls for the return of the Jewish people to Israel and the resumption of Jewish sovereignty in their own land. It is a political idea that has roots in ancient history and modern nationalism. Accordingly, Israel and Jerusalem was given to the Jewish people by God Almighty Himself. This is acknowledged by just about every religious group on the face of the planet. Even the Muslims know this. Therefore, it cannot be given back to anyone because it never belonged to anyone. The Jews didn’t conquer the land. They were given it from God, if you will. As well, Zionism should not to be confused with the Christian desire to see all Jews back in Israel (as reported by many of the so-called erudite press) so they can experience the “rapture,” a Christian tenet about Jesus returning to Earth once all the Jews are ”in their place.” As a matter of fact, an organization called nefesh b’nefesh is allegedly funded by Christian groups to expedite “aliyah,” the Hebrew word for return.

Judaism, aside from being a “religion” is essentially a way of life and a way of moral thinking that can elevate universal harmony and consciousness for the entire world. Jews are the self-proclaimed conscience of the world based on the giving of the Torah. Probably another reason for the unending extreme antisemitism rampaging throughout the world. Orthodox Judaic opinions suggest that antisemitism is a natural law and must be present at all times and in all places. Anytime anyone tells you to behave yourself, it is natural to resent them and eventually hate them. It is curious indeed that if 5,345,585 Bombablingians starve to death or die from typhoid in Babalubia, or are Stalinized, the world protests for about two minutes. On the other hand, if a Jew builds one house on the West Bank, the whole world goes ballistic and accuses them of occupying someone else’s land in one form or another. So, in this writer’s estimation, hatred of Jews and Israel is a real thing. But, of course, it is not just Jews in Israel. It is Jews anywhere and everywhere.

Egyptian dominance in the world came and went as did the civilizations of the Greeks and Romans. The putrefaction of the Nazis and Communists also came and went. So did Mai’s massacres. But the Jews still remain (go figure) irrespective of the horrors perpetrated on them as a people throughout all time. For Israel to return the land that is not theirs, but is the domain of God is an absurdity. Jerusalem, the true holy city, is the center of the spiritual world, and if this was not so, then why does every major religion associate with it as their own? If in fact the Jews are the “chosen” people, it should be easy to see why they are the mark of all nations’ angst, jealousy, and fear.

The Old Testament of the Bible is always referred to as the basis for the crux of humanity. The New Testament refers to its authority as does the Koran. The influence of the Old Testament is universal. The “Lost Tribes” of Israel are now being discovered as major influences throughout the world with irrevocable impact everywhere they went and in the development of philosophical approaches of most religions and societies. Curiously, recent discoveries suggest that one of the tribes visited and settled in ancient Japan and made a remarkable influence on the Shinto religion. Keep in mind that Judaism has been around for 3800 years making it the oldest “religion” in the world that focuses on a one God principle.

It is time for the Jews and for Israel to put their foot down and not permit any more insults to prevail. It is not enough to simply laugh off the matter at hand and expect everyone to ignore the absurdity. This mentality is one of the reasons that the holocaust happened while calling for the lawyers, who are all mouth and no fist, to put a stop to it. It is time for Israel to become more assertive by educating the misguided in the UN and teach them where it’s really at.

Ten severely wounded IDF soldiers are on a vacation in New York, accompanied by Chabad Terror Victims Project and hosted by Chabad Israel Center of the Upper East Side.

This past Tuesday night, four hundred members of Chabad Israel Center of the Upper East Side’s community, joined ten IDF soldiers on a grand two hour cruise along the Hudson river. The cruise was an opportunity for the community to meet and thank ten heros of Am Yisrael in a fun, relaxing and enjoyable setting while enjoying music, great food, open bar, and a variety of entertainment booths.

The group of ten severely wounded Israeli soldiers landed in New York this past Sunday with a grand welcome, from the community, amidst singing and dancing. During their ten day stay, the soldiers will be touring New York, Washington, The Hamptons and Niagara Falls. In the past two days they have toured the length and breadth of Manhattan, including the Empire State Building, Rockefeller Center, Maddam Tussaud’s, Statue of Liberty, Ellis Island, Times Square and Central Park.

When asked by a local community member what he hoped to achieve on this trip, Uri, a soldier responded, “I just want ten days of forgetting about my pain and suffering. I want a break from it all.”

This is what Chabad Israel Center of the Upper East Side and Chabad Terror Victims Project’s in Israel had in mind when organizing this trip – to offer these veterans ten days of worry-free relaxation and a much needed break from endless treatment and therapy.

Rabbi Menachem Kutner from Chabad Terror victims Project arrived with the soldiers on their trip as CTVP takes care of these soldiers year round. The soldiers are being hosted by Chabad Israel Center of the Upper East Side under the auspices of Rabbi Uriel and Shevy Vigler. The trip is being co-ordinated by Rabbi Laima Barber and Rabbi Uriel Vigler.

Jewish business leaders gathered together on Monday morning to give the soldiers an official and warm welcome from the Chabad Israel Center community in a private and exclusive affair held at the Chabad Israel Center. American veterans of war were present and welcomed the group to the USA. Rabbi Krasnianski of Chabad of the Upper East Side welcomed them to the community. Shimon Shkury and Issy Hacmun, two local businessmen, welcomed the group on behalf of Chabad Israel Center.

In all probability the highlight of the entire trip so far, was when the soldiers were brought to Chabad Israel Center’s Alef Bet Preschool. The children awaited the group with songs they had prepared and cookies they had baked for our beloved soldiers. After the kids finished their songs, the soldiers started teaching the kids some of the songs that they remembered from kindergarten. Then the soldiers simply picked the kids up, hugged them, kissed them and started dancing with them. Truly an inspiration!

During the cruise, Rabbi Menachem Kutner introduced some of the soldiers to the community. The community was truly moved when the soldiers described in detail how they were injured. The climax was when Ben S, a soldier who lost one hand, and the other is paralyzed and suffered severe head injuries got up and emotionally declared to his commanding officer Ron Lichy. Thank you for saving my life in Gaza – those were all the words he could uttter…

The cruise ended when Uri R. ended his speech and thanked the entire community for their support and thanked them for bringing them to the United states and allowing them to have a wonderful vacation.

Rabbi Uriel Vigler then took the mike and corrected him. “It is not you who have to thank us. It is our pleasure and honor to be hosting these true heroes of our time. We are the ones who have to thank you.”

Greetings to our dear readers,

On Sunday Noverber 1, 2009 – ; The Chabad of Fairfax, Virginia hosted a symposium on Noahide Laws, with Rabbi S. Deitsch www.CHABADofVA.com

The Choice is yours an international seminar that is centered on building universal solidarity and peace. The Seminar took place at the Chabad of Northern Virginia; the seminar brought together people from faiths with the goal of spreading the universality of the seven laws of Noah in the Washington DC area.

This seminar focused on increasing international commitment to peace and in our time, for it is very important that each person, independent of his religious creed, race or political choices, makes sure that he/she is making a contribution, through his/her own behavior to balance the world said Rabbi Y Cohen of www. Noahide.org

Non-Jews from different backgrounds such as Peruvian, Indonesian, African Americans among others came to learn about the Laws of Noah. There were also Jewish people who attended to learn more about the Noahide.

I asked one the Jewish ladies why she attended the event. I once tried to explain to a co-worker of mine about believing only in G-d and no other else. But my co-worker got upset. So I came to the event to learn how to approach or introduce the Noahide Laws and I learned a lot. I am happy to hear that we have big Noahide organizations who are working very hard to spread the word she said. As for me, I came for the same reason. Few months ago I heard that my mother was about to get invoved in a certain religion, coupled with heartfelt prayer to G-d; I immediately sent information about the Truth of G-d and there’s no other beside Him. I thank G-d that my mother listened. But what took place gave me a realization that just how much important for me that my family believes only in G-d, the Creator of Heaven and Earth; so desires that all mankind knows Him. It inspired me to help in spreading the Noahide laws.

There were two Noahides who joined us. I asked one of them how they learned about the Noahide. One man explained that he had a Jewish co-worker and they talk about religion until he learned about the Noahide Laws. While the other man explained that his father was Jewish and the mother was Catholic, which brought him into confusion of which way to go until he learned about the Noahide and his wife accepted the Noahide laws as well. But they are hoping to have a Noahide community here in Fairfax, which they can have a sense of community of their own.

The Program was led by Rabbi Yakov Cohen of Noahide.org, who spoke about Maimonides & played a film interview about people who adopted ovservance of the Noahide laws, accompanied by wisdom from prominent Rabbis.

The film played also described how wonderful the world will be in the era of Moshiach. It will be the world of which we dreamworld peace between man and his fellow, and in all of creation.

Our other guests were Rabbi Yehoishophot Oliver, and Dr. Michael Schulman, who displayed Noahide books,and assorted cards distributed by his organization, Ask Noah International. It was exciting to learn of the existence of a prayer booklet for Noahides .
On display were also seven Noahide Laws magnets which are also good gifts for non-Jewish friends and bumper-stickers.

We thank the rabbis who made the effort to come, and all those who strive to introduce to the world that HaShem our G-d, Blessed is He; is the True and Only G-d. Indeed, this is the same mitzvah that our Father, Avraham did in his time.

May Moshiach come speedily, and rebuild the Beit Hamikdash in Eretz Yisrael. Then Jews and non-Jews will come together in peace, and give thanks and praise to HaShem, our G-d.

Aviya Isaacson (mygreatestjoys@aol.com)

By: Rabbi Yakov Dovid Cohen

The Era of the Messiah is a time that the Miztvoth- Commandments will be in their complete glory and will be even greater then the times of the Mikdash; Temple. And is part of the belief of the coming of Messiah. And therefore it is paramount to explain that “We will offer sacrifices and observe the Sabbatical and Jubilee years according to their particulars set forth in the Torah. Therefore in the times of Messiah will be even greater then time times of the Mikdash Temple. As it is written in: Jer 36:26 he will remove the stone from your flesh”

As Maimonides States in the Laws of Kings, chapter 12, law 5. In that Era there will be neither famine nor war, neither envy nor competition, for good things will flow in abundance and all the delight will be as freely available as dust. The occupation of the entire world will be solely to know G-D.

The Jews will therefore be great sages and know the hidden matters, and will attain an understanding of their Creator to the full extent of mortal potential; as it is written Isaiah 11:9 “for the world will be filled with knowledge of G-D as the waters cover the ocean bed.”^[1]

The understanding of the stages of Messiah is part of the basic obligation to believe in the coming of Messiah; outlined in the Thirteen principle of faith that one must believe and await his coming, Is part of the perfection of keeping the Miztvoth. The Messianic Age is the only one, which will enable men to realize their real and ultimate purpose in life.

Maimonides states this view in the code saying, in chapter twelve law 4: the sages and prophets did not yearn for the Messianic Era in order that the Jewish people rule over the world, nor in order that they have dominion over the gentiles, nor that they be exalted by them, nor in order they eat, drink and celebrate. Rather, their aspiration was that the Jewish people be free to involve themselves in Torah and its wisdom, with out any one to oppress or disturb them, and thus be found worthy of life in the World to come, as we explained in Hilchos Teshuvah. ^[2]

We thus see that the belief in the Messiah is integrated with the entire view of Maimonides that the Torah as a whole was given for the purpose of helping man to self development in order to reach the human genus of the highest degree of intellectual perfection, the realization of which is only possible in the coming of the Messiah.

The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson^[3] Explains that the times of the Messiah will be even greater than the times of the Temple Mikdash. This knowledge of the Messiah and all its details is connected to the first Mitzvah of knowing G-D, and since at that time we will have an increased in knowledge “for the world will be filled with knowledge of G-D as the waters cover the ocean bed.” and this is not possible to fully understand G-D without the Messiah.

And therefore is crucial and fundamental part to know that only in times of Messiah we “will attain an understanding of their Creator to the full extent of mortal potential”

And continues in chapter 12, law 5. In that Era there will be neither famine nor war, neither envy nor competition, for good things will flow in abundance and all the delight will be as freely available as dust. The occupation of the entire world will be solely to know G-D.” Why is necessary to know the stage of the world. “The Jews will therefore be great sages and know the hidden matters, and will attain an understanding of their Creator to the full extent of mortal potential” why does have to say mortal potential it is obvious as we are merely men.

Maimonides is telling us “The occupation of the entire world will be solely to know G-D.” Is part of our Mitzvoth according to Torah in our times that our occupation is purely to know G-D. That even a person that his occupation is Torah must sustain themselves with business, however in the times of the Messiah “will be solely to know G-D”.  And solely for that reason and for the sake of Torah, and this is why he writes “Only” for the will be no other motives even holy ones.

Halachah – Jewish law is to refine the world at large so that it will exist in harmony with G-D’s will.  There have been times during which this intent has been put into practice by Jewish kings.  In the most complete sense, it will be realized when the Messiah comes, when the observance in all the Mitzvot associated with the Mikdash Temple will be restored and our people will devote all their energies to this goal.  Similarly, the effect of the Mitztvot in the world at large will be completed.  There will be no pressure or disturbances hindering the observance of the Torah.  Furthermore, knowledge, wisdom, and truth will be abundant.

In the Laws of Kings. Maimonides explains that there is a relationship of cause and effect between the obstacles and the generous flow of the divine beneficence. ”  There will be neither famine nor war, neither envy nor competition, for good things will flow in abundance”.  For this relationship to the affected not only must man receivers the Divine blessings, but he must also be conscious of them.

Furthermore for this reason he emphasizes that in the time of the Messiah ” good things will flow in abundance and all the delights will be freely available.  Being involved in material delights in the time of the Messiah is however somewhat problematic.  At a time when humanity and the world at large will be refined and elevated to a state of perfection, it is difficult to conceive a man that would choose to invest his time in physical delights, by stating it will be” as freely available as dust”. Although they will be accessible to man and he will partake of them for the sake of his health, he will consider them like dust as being worthless.

Although we will live in an Era of material prosperity our attention will not be focused on it.  Rather the occupation of the entire world will be solely to know G-D. Is part of our Mitzvoth according to Torah. This implies two concepts. One; Because good things will flow in abundance in all the delights will be freely available, and we will be able to direct all of our energies to the study of Torah. Two; More particularly, our energies will be directed to the knowledge of G-D.

At present, our study of Torah has many different objectives, most obvious among them knowledge of how to perform the Mitzvot, however in the Era of redemption our study of the Torah will have a single goal, the knowledge of G-D.  In that Era we will still observe the Mitzvot in perception. Nevertheless since nothing will disturb our Torah study, we will be able to learn how to observe the mitzvoth perfectly into a relatively short time.  Therefore our attention will be devoted into the deeper dimensions of Torah study.

Maimonides goes on to say  “for the world will be filled with knowledge of G-D as the waters cover the ocean bed.” this example of the water covering the ocean does not seem to fit with understanding, for covering seems  implies is beyond comprehension, can just as the water concealed that what is in the sea.

To the contrary by quoting “for the world will be filled with knowledge of G-D as the waters cover the ocean bed.” He highlights the manner in which the knowledge of G-D will permeate the world and the thought processes of every individual person. A vast multitude of creatures likewise inhabits the ocean, however when looking at the ocean, what we see is the ocean as a whole and not the particular entities which it contains. Similarly, although in the Era of the Redemption the world will continue to exit, individual creatures will lose consciousness of their separate identity and will be suffused with the knowledge of G-D.

The Era of the Redemption will not negate the world existence; on the contrary, it will affirm the true existence of the world. As Maimonides  bring in his very first law Yesodei Ha Torah 1:1 “All the Beings of the heavens, the earth, and whatever is between them came into existence solely from the truth of His Being.” And this how Maimonides begins and concludes the Misnah Torah, the compendium of the entire Oral law. With this he emphasizes that the ultimate purpose of creation of the world will be when King Messiah Comes.

Maimonides begins by saying the first Mitzvoth is “to know that there is a G-D” and since one must know of G-D before any Mitzvoth therefore we can not say this is the first Mitzvoth. The Knowing of G-D .As the Abarbernel ^[4]   writes, “The first Mitzvoth to believe that there is a G-D. We already know that he exists. Therefore we must say that it means, that G-D is complete and that he dose not need any thing, and that all, need him.” And this that “He Is” and needs no one is understood according to intellect, since he created intellect he is not bound by it. As explained by the Rashbah he can be two opposites and no rules apply.

Therefore the belief and knowledge of G-D is in three stages. One: The general belief that G-D exists before the Mitzvoth. Two: The belief and knowledge according to intellect that he is the first. And all come from him. This is the first Mitzvah. Three: And even grater knowledge, that he is not limited by intellect. And the mind itself understands this. As it says “the greatest knowledge that you do not know him.”

Likewise in Mitzvoth we also have three stages One: before any Mitzvoth, one must except the yoke of haven, like when the Jews said before receiving the Torah we will “Do”  and then we will “hear.” As the belief that G-D exists before the Mitzvoth of knowing G-D. Two: To understand with ones intellect the Mitzvoth, action to be able to do by learning Torah. Three: Great is study that brings to action. To fulfill because it his (G-D’S) will. And the third stage will only be when the Messiah comes that one will be totally “Only to know G-D” ^[5] one will have no other motives even holy ones.  Only for the sake of the knowledge and understanding of Torah. And not to be rewarded in the world to come. The occupation of the entire world will be solely to know G-D. The Jews and the nations of world will be free to study Torah and its wisdom.

In the words of Rabbi Schneur Zalman of Liadi:  the founder of the Chabad branch of the Chassidic movement. Chabad (an acronym of the Hebrew words for Wisdom, Understanding and Knowledge) is a philosophy and approach to life in which the mind and intellect play a key role in man’s endeavor to serve his Creator.

Rabbi Schneur Zalman summarized the fundamentals of his philosophy in a slim volume known as ‘Tanya’, on which he labored for twenty years. On the title page of Tanya, Rabbi Schneur Zalman states the aim of his book: to demonstrate how the fulfillment of the divine purpose in creation is indeed exceedingly close, in a long and short way. “The era of Messiah … is the culmination and fulfillment of the creation of our world” the world is to this end that it was created… In the future , the light of G-d will be revealed without any obscuring garment, as it is written: “No longer shall your Master be shrouded; your eyes shall behold your Master^“.^[6]

A semblance of this was already experienced on earth at the time that the Torah was given, as it is written: “You have been shown to know that the L-rd He is G-d,  there is none else beside Him”^[7] … [But] then their existence was literally nullified by the revelation, as our sages have said, “With each utterance [the people of Israel heard from G-d at Mount Sinai], their souls flew from their bodies…^“[8] Yet in the end of days the body and the world will be refined, and will be able to receive the revelation of the divine light … via the Torah.^[9] The  Rebbe explained the laws of Noah are a means to bring about universal peace among all nations, and to refine the world to bring about the Era for all to see “That G-D is one and His name is one.”

Conference on the Noahide laws November1, 2009 Chabad of VA – wwwNoahide.org

[1] Maimonides, Moses. Shemonah Perakim. Translation into English by J L Gorfinkle under the title The Eight Chapters of Maimonides on Ethics. New York, 1912.

[2] Ibid

[3] The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson  Likutei Sichos  vol. 27 p250 Kehot Pub. B. N.Y. USA

[4] . Reines, Alvin J. Maimonides and Abarbanel on prophecy. H.U.C.A.Press

[5] Rambam, Finkel,Avraham Yaakov, Yeshivah Beth Moshe 2001, 62

[6] Tanya Ch (Isaiah 30:20)

[7] Deuteronomy 4:35

[8] Talmud, Shabbat 88b

[9] Likkutei Sichot, vol. XI, pp. 8-13.