Chabad Tokyo Japan

This week, we read the command that explains divine unity: “Know today and take it to heart that the Lord is G-d in the heavens above and on the earth below; there is no other (Deuteronomy 4:39). In Chassidic teachings, this verse is explained as not merely negating the existence of another god, Heaven forbid, but clarifying that there is no existence at all besides God. The Holy One, blessed be He, is the one and only reality in the world—whether in the heavens, on the earth, or in the depths of the universe.

The independent existence of the world and its creatures is an illusion, stemming from our inability to perceive the divine force that sustains all reality. If we could see the truth, we would recognize that everything is G-d and that G-d is everything. Creation has no independent existence since it was created ex nihilo (something from nothing); thus, its existence at every moment depends on the divine force that sustains and fills it. Therefore, the truth is that “there is nothing besides Him.”

One might think that only the ‘heavens,’ the higher spiritual creations, can contain the divine force. Therefore, the Torah adds: “and on the earth below”—that even the lower, physical creations are also filled with the Creator’s power. This division also symbolically exists in every individual’s life: there is the ‘heaven’ within a person, which is the divine soul. There is the ‘earth,’ which is the physical body, a direct vessel for the soul’s light. But there is also the ‘expanse of the universe”—all of a person’s activities throughout the day.

The Seven Noahide Laws are the universal moral code for all people. The very first of these laws is the prohibition against idolatry, which directly requires the recognition of the unity of G-d. This means that a Noahide is expected to acknowledge that “the Lord is G-d in the heavens above and on the earth below; there is no other.” The recognition of G-d’s unity is central to the spiritual foundation of the Noahide Code. This recognition will be complete in the messianic era, as the world will be full of the divine presence for all humanity. Everything should serve the divine holiness and prepare the entire world, with all its parts, to be a vessel for the revelation of the absolute divine truth, as will be revealed in the complete and ultimate redemption.

Sources: Likutei Sichos, volume 29, The Gate of Unity and Faith, chapter 1.

*This is from a series of articles by Rabbi Bernstein Moshe.

The “woke” movement appears to put the emphasis on social justice, equality, and oppression, however, this is only masking dangerous values, and in its essence, it contradicts the spirit of the Noahide laws and even the simple intellect.

The “woke” movement often centers around identity politics, focusing on specific groups based on the idea that the weak are always right. While the Noahide laws address universal laws and all humanity , they do not specifically target particular groups, as every human being was created in the image of G-d.

The methods employed by the woke movement, such as “cancel culture” violence and public shaming, conflict with the Noahide principles of avoiding evil speech and causing distress and harm to others.

Most importantly, the Noahide laws are grounded in belief in one G-d and its instructions given on Mount Sinai to all humanity with no exception, while the woke movement is completely secular and the belief in G-d is absent. Furthermore, they ignore the will of G-d and see it as unbinding.

The Noahide laws do emphasize general moral conduct and the prohibition of sexual immorality, while the “woke movement encourages sexual immorality, it also does not condemn terrorism organizations, and furthermore, they praise violent acts that cause immense suffering in an attempt to present them as justified.

The Noahide prohibition against murder and theft forbids violence. The emphasis is on individual behavior rather than collective guilt, as the woke pretend to show. It’s crucial to recognize that the woke movement represents the opposite of what Noahide Law represents. A just society has to follow the will of the creator to make itself healthier by observing the 7 Noahide laws

*This is from a series of articles by Rabbi Bernstein Moshe.

The term Ariel, or lion, is associated with the Holy Temple in Jerusalem. The Temple’s design as a lion reflects its spiritual strength. It is a place of ultimate sanctity, and even though it is not built physically for the time being, its sanctity stands on its own. The similarity of the Temple with a lion, emphasizes its uncontrollable nature. No one can dominate a lion and turn it into a pet. This shows the divine presence and sanctity of the Temple. The Temple is a place of ultimate spiritual protection, much like a lion in the animal kingdom and this influences the protection of the entire holy land of Israel.

The uncontrollability of a lion also implies the spiritual strength and stability of the people of Israel. The verse in Numbers 24:9: brings an analogy that describes Israel as lying down like a lion, which in one second it can rise upwards. In reality, we are standing at a point in time where complete redemption can come in a minute. The Temple, also named “Ariel,” embodies these qualities, serving as a physical and spiritual reminder of the infinite power of G-dliness.

In times of threat, Israel draws on their faith for strength and resilience, believing in the special protection of the land of Israel. The lion is symbolizing resilience and strength. In the current situation, Israel’s resilience in the face of ongoing challenges exemplifies the lion’s ability to be unchallenged. This comes from the Holy Temple, which is the center of Jewish worship and strength.

Despite the fact that we stand in the Three Weeks, there is a strong belief in the eventual rebuilding of the Temple. While the Three Weeks commemorates a time of mourning, the lion imagery reminds the Jewish people of their inherent strength and the promise of future redemption. This period encourages the utmost resilience and hope for rebuilding and renewal

*This is from a series of articles by Rabbi Bernstein Moshe.