Noahide Campaign
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The Noahide Campaign refers to a campaign by Orthodox Jews of the Chabad movement to influence all non-Jews to follow the Noahide Laws. This was one of the Mitzvah campaigns of the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, leader of Chabad.
Aside from prescribing laws for Jews, the Torah contains a universal moral code directed to all non-Jews, known as the Noahide laws. Briefly, this code forbids non-Jews from murder, blasphemy, idolatry, adultery, robbery, tearing off flesh from a living animal and consuming it, and failing to set up courts of justice to enforce the above laws.
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[edit] Rabbi Schneerson's campaign
Rabbi Schneerson taught that according to Maimonides,[1] the Jewish people were entrusted with the mission of promoting this message to all mankind, but have been largely unable to carry it out historically due to the threat of religious persecution.[2]
He believed that without these laws it is impossible for non-Jews to attain true ethical behavior[3] and that in general, non-Jews are still wanting in basic observance of the Noahide Code, never mind complete observance.[4]
[edit] Applicability to all Jews
He taught that the Messianic age is imminent, and concluded that it is therefore vital to help prepare non-Jews for that age by teaching them the Noahide Code.[5] He taught that the closer we draw to this age, the more important this activity becomes.[6] He predicted that non-Jews will be receptive, as they sense subconsciously that they need the Noahide Code.[7]
The Rebbe called numerous times to involve every single Jew in this campaign, whether great scholars, Jewish community workers, lay leaders, or simple laborers, pointing out that Maimonides obliges everyone to join.[8] The Rebbe especially charged all his Shluchim with this task,[9] and emphasized that it even involves reaching out to non-Jews in places uninhabited by Jews.[10]
He deduced from this that failure to engage in this campaign is also detrimental to Jews living among non-Jews.[11] Conversely, he declared that concerted efforts to promote the Noahide Code carry the secondary advantages of bringing material prosperity and boosting Jewish pride.[12]
He emphasized that G–d surely grants every single individual the ability and opportunity to play an active role in the Noahide Campaign.[13]
[edit] Establishing classes in the Noahide Laws
He instructed Jews to delve into the relevant Torah sources; he said that this will infuse one with additional inspiration to implement this campaign.[14] He declared that one should not suffice with influencing one individual, or with teaching on a superficial level; rather, large group classes must be established[15] to teach the Noahide laws in all their details, [16] and not just the dry do’s and don’ts, but the mystical meaning underlying these laws.[17]
[edit] Promoting the Jews' role as teachers to mankind
He maintained that Jews must promote awareness of what he maintained to be their divinely appointed role to teach the Noahide Code until this role becomes world-famous. He predicted that not only will non-Jews accept this message, but they will even assist the Jewish people in this task.[18] Similarly, he taught that Jews must publicize amongst non-Jews the concept of G–d’s Absolute Unity as taught by Chasidic philosophy until it too becomes world-famous.[19]
[edit] Non-Jewish participation in the Noahide Campaign
He believed that creating Noahide communities of many thousands is an attainable goal.[20]Moreover, he taught that non-Jews themselves should be urged to actively spread the Noahide laws, such that the numbers of Noahides will multiply exponentially until the Noahide movement encompasses all mankind.[21]
[edit] References
- ^ “Moses was commanded via a direct divine revelation [to tell the Jewish people] to compel all the world’s inhabitants to undertake the laws commanded to Noah’s descendants.” Mishneh Torah, Laws of Kings, 8:10.
- ^ Hitva’aduyot 5747, Vol. 2, pp. 614-616.
- ^ Hitva’aduyot 5744, Vol. 4, p. 2169
- ^ Hitva’aduyot 5745, Vol. 4, pp. 2468-2469
- ^ Hitva’aduyot 5745, Vol. 3, p. 1500
- ^ Sefer HaSichot 5752, Vol. 2, p. 364
- ^ Hitva’aduyot 5747, Vol. 2, p. 617
- ^ Hitva’aduyot 5744, Vol. 2, pp. 628-630
- ^ Sefer HaSichot 5750, Vol. 1, pp. 142-145
- ^ Hitva’aduyot 5747, Vol. 2, pp. 402, 405. Hitva’aduyot 5750, Vol. 2, pp. 17-18.
- ^ Hitva’aduyot 5743, Vol. 2, p. 636
- ^ Likutei Sichot, Vol. 26, pp. 143-144
- ^ Hitva’aduyot 5747, Vol. 2, pp. 404-405
- ^ Hitva’aduyot 5743, Vol. 2, p. 1097
- ^ Sefer HaSichot 5750, Vol. 1, pp. 501-503
- ^ Hitva’aduyot 5743, Vol. 2, p. 636
- ^ Hitva’aduyot 5743, Vol. 2, p. 628
- ^ Hitva’aduyot 5747, Vol. 2, p. 406
- ^ Likutei Sichot, Vol. 25, p. 192
- ^ Likutei Sichot, Vol. 26, pp. 143-144
- ^ Sefer HaSichot, 5750, Vol. 1, p. 143
