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Dr. Maike Hickson dedicates this study in loving memory to Robert Hickson and Arnaud de Lassus.
(LifeSiteNews) — The last part of a recent series, about the earthly “Moshiach” (messiah) expected by the Jewish people, mentioned ideas held by the Hasidic group Chabad-Lubavitch.
This group, based in New York but with a wide international network of influence, has long been promoting troubling ideas about an imminent messianic age. Given its influence, understanding these ideas is essential for understanding the conflict in Israel, which looks poised to engulf the world.
Chabad was founded in the eighteenth century in Eastern Europe, and now boasts nearly 5,000 “shluchim” families (elite[1] “emissaries” for the organization). It has around 3,500 centers, in 100 countries. It was formerly headed by Rabbi Menachem Mendel Schneerson, known by many as “The Rebbe” or “The Lubavitcher Rebbe.”
Chabad’s ideas about the Moshiach (the messiah) and the messianic age are focused on three main areas:
- Hastening his coming
- The rebuilding of the Jerusalem Temple and the redemption (or “ingathering”) of the Jewish people to Israel
- The “Noahide Laws” – the naturalist religion or code of morality for the non-Jewish world.
The organization’s approach means that some of these points may also be considered as goals. Chabad actually wants to make aspects of these expectations into a reality.
We have already considered why such goals may be generally concerning for Catholics. In this piece, we shall consider Schneerson and Chabad’s teaching on these goals, and just how concerning they are for the world.
The coming of the supposed Messiah
A sizeable proportion of Schneerson’s followers believe that he himself was the promised Moshiach, and is either still living in hiding or will come back from the dead in due course.[2]
But while this is an internal Chabad debate, it is certain that Chabad rhetoric speaks as if the arrival of the Moshiach is imminent. Some sources suggest that, in Chabad’s doctrine, Israel’s Prime Minister Benjamin Netanyahu is closely linked to the coming of the Moshiach.
For instance, one Rabbi Levi Sudri claimed that Netanyahu was the precursor of the Moshiach, or even a “first-stage Moshiach.”[3]
It is very clear that we see in Prime Minister Benjamin Netanyahu that he is fulfilling his destiny as Moshiach ben Yosef, that is to say, the reincarnation of Jonathan.[4]
In his argument for this idea, Sudri referred to Schneerson:
Rabbi Schneerson told Netanyahu that he would give the scepter to the Melech HaMoshiach (Messianic king, i.e. Moshiach ben David).[5]
The Netanyahu-aligned Israel Today also reported this claim, without citing Sudri or any other source, in a somewhat different form:
About 30 years ago, the late Lubavitcher Rebbe told a young Netanyahu that ‘he, Benjamin Netanyahu, will be Israel’s prime minister, who will pass the scepter to the Messiah.’
The Lubavitcher Rebbe said this during the election campaign in the 1990s, before Netanyahu’s first term in office.[6]
While this claim does not appear in English-language material on the Chabad website, it does suggest that some believe that there is a messianic connection between Netanyahu and Schneerson, the former of whom has a quasi-prophetic role to play in the eschatological history of Israel.[7]
Regardless of their views on Schneerson being the Moshiach, both factions seem to agree that something more is evidently needed to bring about the messianic age. Another certainty is that Chabad and Schneerson teach that it is a duty to bring about the Moshiach and the messianic age.
The closeness of the supposedly messianic era
Chabad states that Schneerson “stated on numerous occasions that the messianic redemption is imminent.[8]
In fact, according to Chabad doctrine, the Moshiach’s coming is always imminent:
Ever since the destruction of the Holy Temple, in every generation there is an individual, a scion of the House of David, who has the potential to be the Moshiach.
If at any moment the Jews are worthy of redemption, this person would be directed from Above to assume the role of the redeemer.[9]
Chabad’s messianic doctrine contains a strong element of activism, in the sense that it entails working to be worthy of the Moshiach and to bring him to the world. This is made clear in the recorded exchange between Schneerson and Netanyahu himself, in 1990:
Schneerson: Since we last met, things have progressed.
Netanyahu: Many things have progressed.
Schneerson: What has not yet changed, however, is that Moshiach [the Messiah] still hasn’t come; so do something to hasten his coming.
Netanyahu: We’re doing, we’re doing…
Schneerson: Apparently it’s not enough, since many hours have already passed today and he’s still not here… but there are still a few hours left in the day, so try still for today.
Netanyahu: Yes.
Schneerson: Good tidings – with joy and happiness.[10]
But how are the Jews to become worthy? What is it that must be done?
Chabad teaches that it is through the performance of “mitzvot” – the commandments or ritual actions of the Jewish religion.
This word (and the singular mitzvah) primarily refers to the 613 commandments of Rabbinic Judaism.
This is central to Chabad’s international work. Outside of Israel, Chabad is perhaps most known for their “mitzvah campaigns,” often in the form of “street evangelization” to Jews. This involves handing out Shabbat candles to Jewish women and encouraging Jewish men to lay on tefillin (black leather boxes and straps – what the Gospels calls “phylacteries”) for prayer.[11]
This may appear to be nothing more than a friendly way of bringing lapsed or non-practicing Jews back into their religion, and thus spreading what they call “Yiddishkeit” – an important concept, referring to ideas such as Jewishness, Jewish customs and “Torah Judaism” itself.
However, both Schneerson and Chabad are clear that both the mitzvah campaigns and the spreading of Yiddishkeit are tied up with the redemption and hastening coming of the Moshiach. The Chabad website explains the purpose of the mitzvah campaigns:
As a connection between man and G‑d, as a bridge between Creator and creation, a mitzvah is a deed of cosmic significance, a deed of infinite value unto itself.
Citing Maimonides, the Rebbe repeated time and again: a single person performing a single mitzvah could be the deed that tips the scales and brings redemption to the entire world and all of creation.[12]
This is the reason behind the “mitzvah campaigns” mentioned above. Schneerson himself cites the twelfth century rabbinic authority Maimonides to this effect:
… [E]very Jew has the ability through his small spark to have some influence on the total Mashiach.
Esoterics aside, we must say that every Jew has the power to bring Mashiach by the minutest act. For the Rambam [Maimonides] rules that he must always view himself and the world as perfectly balanced between good and bad and:
‘If he fulfills one commandment, he turns the scale of merit in his favor and in that of the whole world and brings salvation and deliverance to all his fellow creatures and to himself.’ (Laws of Teshuvah 3:4)
By using the term ‘one commandment’ the Rambam is clearly indicating that its size is not important — for if the balance is precise and delicate, then even the slightest change will weigh the balance completely to the side of good — and bring our righteous Mashiach.[13]
Maimonides is an enormously influential twelfth century sage. He is much loved by those associated with Chabad, which encourages its supporters to study three chapters of his work every day.
Schneerson elsewhere expressed the link between the mitzvot, Yiddishkeit and the Moshiach:
When each and every Jew carries out his assigned tasks to strengthen Yiddishkeit, Moshiach will come and ‘fight the wars of G‑d and be successful.'[14]
In the same address, he refers to this Moshiach as rebuilding the Temple in Jerusalem and the gathering in of all the Jewish people into the land of Israel.
With that in view, let’s consider these two goals more closely as well.
The Jerusalem Temple and the ingathering of the Exiles
There are different views about the relationship between rebuilding the Jerusalem Temple and the coming of the Moshiach.
Some groups – including many Evangelical Christians in America – believe that a rebuilt Temple is a condition for the Moshiach’s arrival. In June 2023, France24 reported:
In a suburb of Tel Aviv, a group of choristers were getting ready for the moment they will rejoice at the reconstruction of the Jewish temple some 2,000 years after its destruction, which they believe will accelerate the arrival of the messiah.[15]
Similarly, the Temple Institute website contains the following statement:
[T]he sages of Israel enigmatically stated that when the Messiah arrives, he will stand atop the roof of the Holy Temple and cry out: ‘Humble ones! The time of your redemption has arrived!’ Thus: the Temple will be built before the Messiah arrives.[16]
Chabad do not seem to endorse this idea. However, this rebuilding could still be called a “goal” in a longer term and indirect sense.
The language and rhetoric repeatedly refers to it being built as soon as is possible. For example, in one video, one can observe how Schneerson was given a reconstruction of the Second Temple by a couple of his visitors. One of them told him they hope it will be built soon, to which Schneerson replied:
Very soon, that is the main thing.[17]
He appeared to use this idea as a sort of blessing on several occasions. When some children gave him a reconstruction of the temple, Schneerson said:
God almighty should grant them the opportunity to help build the third Beis HaMikdash [temple].[18]
To a supporter who had donated building materials to the movement, Schneerson said:
May you take part in the building of the Beis HaMikdash – the ‘big’ Beis HaMikdash.[19]
After blessing this donor’s family, he added:
[M]ay they assist you in building the Beis HaMikdash. May there be good news.[20]
In 1984, Schneerson also made the following impassioned comments in a conference, quoting Rabbi Joseph Rosen (the “Rogatchover Gaon,” d. 1936):
‘If the Temple was not rebuilt in your lifetime, it’s as if it were destroyed in your lifetime.’ […]
This isn’t some kind of sermon. It’s an explicit ruling in Torah, that if one does not merit for the Temple to be rebuilt in his lifetime, then it’s as if he caused the exact opposite.
Imagine a Jew watching the Temple go down in flames at this very moment – even a Jew with the hardest heart of stone, if he sees the Temple being destroyed before his very eyes, he’d turn the world over.[21]
But while there is great urgency in this rhetoric, we must consider what these words do and do not say – and that Schneerson refers to “meriting” the rebuilding, rather than actually starting physical construction.
Chabad’s Rabbi Nissan Dovid Dubov gives two options for how the Temple will be rebuilt – and neither consider the idea that a rebuilt Temple is possible before the Moshiach’s arrival:
According to some traditions, G‑d Himself will rebuild the third Temple. According to others, it will be rebuilt by Moshiach; still others suggest a combination of the two opinions.[22]
On the Chabad website, Yehuda Shurpin states:
When discussing the question of rebuilding the Temple, it is important to keep in mind that, in general, this mitzvah is not an individual obligation, like the mitzvot of tefillin or Shabbat. Rather, it is a communal obligation.
The obligation to rebuild the Temple may apply only when the majority of the Jewish nation resides in Israel, which currently is not the case. In addition, it may apply only when there is a Jewish king or prophet.[23]
Shurpin presents a number of other problems, such as disagreement about how to construct the Temple, where to place the altar, and the difficulty of verifying true kohanim (priests) in our day. He concludes that only the Moshiach himself will be able to resolve these problems, and presents the same two possibilities for the construction as Dubov.
Shurpin concludes, quoting Schneerson and the rabbis, that the main means of fulfilling the mitzvah of building a Temple for God is by learning about the laws of the Temple and by studying the description in Ezekiel.[24]
Tzvi Freeman, another Chabad rabbi writing on the website, gives further reasons which exclude the idea that building the Temple is a condition for the messinic era:
… Of course, that doesn’t mean you can jumpstart the Messianic Era simply by rearranging the Temple Mount architecture.
Rather, when G‑d decides that the underlying causes have been resolved and it’s time to bring the Jewish people back to their land and get His world back in order, changes will occur that will allow us to peacefully start construction (you’ll have to consult Him for more data on that).
Once the Temple is up and running, all of humanity will be uplifted and attracted to it, and Jews will appear out of the woodwork to return. That in turn will serve as the catalyst for world peace.[25]
However, the rebuilding is still central to the messianic era. Freeman continues:
Yet construction of the Third Temple is not just another element of the ingathering of the exiles. It’s the key. From the classic sources, it seems that when it comes time for all the Jewish people to return to their land, the Temple will need to be built first. For some reason, the whole process can’t kick off until then.[26]
This also points to a distinction between Schneerson’s doctrine and that of those who hold that the Moshiach will not come until the Jews return to Israel.
It is true that Schneerson and Chabad have supported the so-called “settler movement,” which aims at settling on contested territories such as the West Bank.[27] It is also true that he encouraged many of his followers to go and live in Israel.[28] However, this was only if they were not “involved in education or the rabbinate,”[29] and he considered it a duty for many to stay in “exile” in the disaspora, specifically so as to spread Yiddishkeit and the Noahide Laws.[30]
Nonetheless, Schneerson also taught on several occasions that when this messianic era does finally begin, “not a single Jew will remain in exile.”[31] As such, the ultimate goal is indeed a complete return to Israel – and “the biblical Land of Israel,” presumably includes Gaza and the West Bank.[32] Both such a scale of return and the rebuilding of the Temple would be impossible without provoking massive conflict with the Islamic world.
Freeman refers to Maimonides, who states that the rebuilding of the temple and the “ingathering” of the Jews will be definitive signs that a given man presumed to be the Moshiach was indeed so, and that the messianic era had arrived:
If he succeeds in the above, builds the Temple in its place, and gathers the dispersed of Israel, he is definitely the Mashiach.[33]
Maimonides says the same thing, and also states that the Moshiach will also be identified as one who “fights the wars of God” and succeeds in doing so – and that his reign will commence with a great war between the two powers of Gog and Magog.[34]
Chabad repeats these ideas frequently, and is well known for its admiration and promotion of Maimonides.
Chabad seems to lean towards affirming that the Moshiach is the one who will rebuild the Temple and gather in the exiles – rather than these achievements being necessary conditions for his arrival.
Tensions caused by building the Temple and the ingathering of the Exiles
However, whatever Chabad and Schneerson may say, the urgency of their rhetoric may indeed prompt others to take active steps towards rebuilding the Temple.
If we return to Schneerson’s teaching, that the Moshiach will arrive when “the scales” of the mitzvot tip, we could also consider that the list of 613 mitzvot contains the following:
301. To build a Sanctuary (Holy Temple)
…
304. To show reverence for the Temple
305. To guard the Temple area
306. Not to leave the Temple unguarded
…
326. To send the impure from the Temple
327. Impure people must not enter the Temple
328. [Certain] impure people must not enter [even] the Temple Mount area
Thus, even if the Temple will not be rebuilt by anyone except the Moshiach, there are mitzvot which still appear to be relevant and possible today, even while the Temple Mount is occupied by those who would be considered “impure.” It also appears that taking the preliminary steps towards rebuilding the Temple could be a mitzvah.
There are numerous groups attempting to perform this mitzvot today, be it through seeking greater access to the Temple Mount site, or taking steps towards an eventual rebuilding or expulsion of the “impure.”
And yet under Prime Minister Benjamin Netanyahu’s current coalition government, those who wish to increase access to Temple Mount, change the current status quo around prayer, and even prepare for the building of the Third Temple, have grown in influence.[35]
This is guaranteed to increase tension with the Islamic world. This is because Temple Mount is the site of the Al-Aqsa Mosque, which is the third holiest site in Islam. The status quo is such that only Muslims are permitted to pray there.
The response to growing Jewish confidence with regards to Temple Mount and rebuilding the Temple has already become manifest. Soon after the events mentioned above, Hamas launched the October 7 assault, which they called “Operation Al-Aqsa Flood,” which they attributed to an increasing “aggression” towards the Arab world, as manifested in the treatment of Temple Mount.[36]
Hamas also specifically mentioned the bringing of five red heifers to Israel, which are part of a key step towards rebuilding the Temple.[37]
If these are the responses to steps towards rebuilding the Temple, any actual attempt to do so looks likely to “provoke Armageddon,” as Frank Wright puts it.[38]
Chabad, the Temple and world conflict
However, while Chabad may not be encouraging active steps, the growing tension has its own place in their messianic doctrine. As mentioned above in relation to the “wars of God” and a great war between Gog and Magog, such conflict is expected as a precursor to the Moshiach’s coming.
According to an online article by Dubov, the period prior to messianic era will be one of great turmoil:
The Talmud describes the period immediately prior to the advent of Moshiach [Messiah] as one of great travail and turmoil. There will be a world recession, and governments will be controlled by despots. It is in this troubled setting that Moshiach will arrive.[39]
In words recalling Maimonides’ idea of the Moshiach fighting and winning the “wars of God,” Dubov also states that the coming of the Moshiach will be connected with a great war:
There is a tradition that a great war will take place, called the war of Gog and Magog, and there is much speculation as to the precise timing of this war in relation to Moshiach’s arrival.[40]
If anything could start a cataclysmic war like this, it is the destruction of the Al-Aqsa Mosque and the rebuilding of the Jerusalem Temple, or perhaps even just further preliminary steps towards it.
In this way, Chabad’s interest in this ultimate goal – even if it is “limited” and indirect whilst they are awaiting the Moshiach himself – is one factor among many which may lead to war and bloodshed. All that would be required would be a man credibly claiming to be the Moshiach and beginning such steps.
In addition to such bloodshed, such a sequence of events poses a serious and longer-term concern to Catholics, which has been discussed elsewhere.
Finally, let’s turn to what we could call “Schneerson’s mitzvah” – his development of Maimonides’ position on the duty of teaching the Noahide laws to the world, and its relation to these messianic goals.
Chabad and the spreading of the Noahide Laws
We have seen elsewhere that Schneerson’s teaching holds that the messianic era will see non-Jews subject to the Noahide religion.
Noahidism is incompatible with Christianity. Many authorities hold the latter to be a form of idolatry, and because it would be impossible for Christianity to accept any kind of “purification” of dogmas such as the Holy Trinity and the Incarnation of Christ, even if this would make it tolerable in a Noahide regime.
As discussed elsewhere, Chabad and Schneerson follow the opinion of Maimonides – that spreading the Noahide laws amongst the Gentiles is itself a mitzvah that must be accomplished.[41] It is for this reason, according to Chabad, that Jews are also given higher faculties: in order to lead the gentiles to the Noahide Laws.
It is well known that the Jewish religion does not actively seek converts – and this is because the Jewish religion is considered to be for the Jewish people, and the Noahide religion is for the non-Jewish peoples of the world. The Chabad website states:
Judaism does not believe in proselytism, because not everybody needs to be Jewish in order to find grace in the eyes of G-d and have his place in the world-to-come.
For the non-Jew it is sufficient to respect the Code of Laws known as the Seven Noahide Laws in order to deserve the choicest spot in Paradise.[42]
The idea that spreading Noahidism is a mitzvah is controversial, and one writer states that “the dominant halakhic (Jewish law) attitude had been that Jews are not required to spread Noahide teachings to non-Jews.”[43]
However, Schneerson not only held to the controversial and minority opinion that teaching the Noahide laws to the Gentiles was a mitzvah in itself. He also taught that the successful fulfillment of this mitzvah is a key condition for the coming of the Moshiach:
Since we are presently in the days directly preceding the Messianic redemption, our greatest efforts should be devoted to those services that serve as a preparation for and hasten the coming of that era. […]
Furthermore, since the Messianic redemption will bring the entire world to its completion, the revelation of G‑dliness will encompass even the gentiles […] it follows that, in preparation for that revelation, efforts must be made to reach out to the gentiles and influence them to observe the Seven Noachide Laws.
Furthermore, without dealing with the Messianic dimensions of the concept, we each have a clear halachic obligation to make such efforts for, as the Rambam explains:
‘From the mouth of the Almighty, Moshe [Moses], our teacher, commanded us to compel all the inhabitants of the world to accept upon themselves the commandments given to Noach’s children.’[44] (Emphasis added)
The Chabad official Rabbi Dubov explains the religious “peace” expected of the messianic era:
Initially, there will be no change in the world order, other than its readiness to accept messianic rule. All the nations of the world will strive to create a new world order, in which there will be no more wars or conflicts.[45]
The Moshiach will also be the Jewish King, and the whole world will accept him as ruler. Dubov states:
All the nations of the world will recognize Moshiach to be a world leader, and will accept his dominion. In the messianic era there will be world peace, no more wars nor famine, and, in general, a high standard of living.[46]
A central aspect of the Moshiach’s “New World Order” will be the spread of the naturalist religion of the Noahide Laws:
He will incessantly campaign for Torah observance among Jews, and observance of the seven universal Noahide laws by non-Jews.[47]
These campaigns will be successful, says Dubov:
All mankind will worship one G‑d, and live a more spiritual and moral way of life. The Jewish nation will be preoccupied with learning Torah and fathoming its secrets.[48]
In other words, humanity will be united in the “true faith” in its respective expressions of Judaism and Noahidism. Furthermore:
[I]t is clear from the prophets, when studied in their original Hebrew, that Moshiach is a Jewish concept, and his coming will entail a return to Torah law, firmly ruling out any ‘other’ messianic belief.[49]
It is clear what Dubov is saying here: this will be “firmly ruling out” Christianity, which is the only “‘other’ messianic belief” worth mentioning.
This aspect of Chabad and Schneerson’s messianic doctrine has even been criticized by other Jewish factions. Dr. Shaul Magid criticized his messianic views:
[I]n the end the messiah [of Chabad] is a Jewish messiah primarily concerned with the Jews and it includes the prophetic vision that the world will recognize Jewish theological superiority.
And Schneerson’s ambassadors reflect this in that they could only extend their hand outward from within the confines of their Orthodox lives. Many still refuse to speak in churches (Schneerson held to a common Orthodox belief that Christianity is idolatry), mosques, and in some cases even Reform synagogues.[50]
As a naturalist religious system to be interpreted and administered by Jewish groups (and apparently in a way which either prohibits or excludes the Christian religion) the Noahide Laws are intrinsically incompatible with Christianity.
Magid’s comments also point to the considerable civil disadvantage that awaits gentiles and Noahides in the supposedly Messianic era, which has been discussed elsewhere.
This is closely linked to what we must discuss in the next part, namely Chabad’s esoteric theories about the racial superiority of Jewish over non-Jewish souls, and the impact of this idea in relation to the current geopolitical situation.
Let’s also note that aside from this intrinsic incompatibility, there are further reasons for Catholics to be concerned about this “messianic” goal on the part of Chabad, which have been discussed elsewhere.
Conclusion
In summary, we have seen that Chabad have a clearly defined vision of how to hasten the Moshiach, and what his reign will achieve.
He will be hastened by:
- The performance of mitzvot
- The spreading of Yiddishkeit amongst Jews
- The spreading of the Noahide Laws amongst non-Jews
When he arrives, he will:
- Rebuild the Jerusalem Temple
- Gather all the exiled Jews into the land of Israel
- “Fight the wars of God and be successful”
- Achieve world peace through the imposition of the (anti-Christian) Noahide Laws and the subjection of non-Jews to Jews.[51]
Once these are achieved, it will be clear to all that the “presumptive” claimant is indeed the real Moshiach. Schneerson summarised it himself in a 1980 address:
Every Mitzvah, particularly the Mitzvos that are connected with the education of children bring the true and complete redemption led by Moshiach. Then, all the nations of the world ‘will serve G‑d with one intent,’ with true joy.
When each and every Jew carries out his assigned tasks to strengthen Yiddishkeit, Moshiach will come and ‘fight the wars of G‑d and be successful.’ Our efforts in fighting for all things that are connected with G‑d, with Torah and Mitzvos, prepares the way for Moshiach. Then, he will ‘build the Temple in its place’ and ‘I will dwell within you’ meaning within the heart of every Jew, young and old.
All the appointed times for Moshaich’s coming are past. Speedily in our days, may G‑d fulfill His promise and bring Moshiach who will build the Temple in its place, gather in the exiles, and then ‘the kingship will be the L‑rd’s.'[52]
These key messianic goals of the Chabad movement are such as to cause considerable problems and even bloodshed in the world today.
For these reasons, it should be a source of alarm to realize how pervasive this group is in American society, and indeed internationally.
In due course, we will examine this pervasive network, but in the meantime we should recall that Schneerson and his movement have been honored and promoted by all the U.S. Presidents since 1978 when President Jimmy Carter first established a “Day of Education” in Schneerson’s honor.[53]
We could be especially surprised at the words of President Ronald Reagan in praise of this movement and even the Noahide Laws themselves:
One shining example for people of all faiths of what education ought to be is that provided by the Lubavitch movement, headed by Rabbi Menachem Schneerson, a worldwide spiritual leader who will celebrate his 80th birthday on April 4, 1982.
The Lubavitcher Rebbe’s work stands as a reminder that knowledge is an unworthy goal unless it is accompanied by moral and spiritual wisdom and understanding.
He has provided a vivid example of the eternal validity of the Seven Noahide Laws, a moral code for all of us regardless of religious faith. May he go from strength to strength.[54]
Help Christians who escaped Gaza: LifeFunder
References