Vendyl Jones Biography

Almost everyone is familiar with Steven Spielberg's famous movie, "Raiders of the Lost Ark," in which Indiana Jones searches for the Ark of the Covenant.

That was a fiction movie, but in fact, the movie was based on the life of Vendyl Jones.

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Vendyl has been involved for a long time, in a very serious search, for the Ark of the Covenant.

Vendyl Jones is not only looking for the Ark, but has already found some of the important holy items, associated with it.

Jones has received the support and blessings, of a number of prominent figures, in the international Jewish community.

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Jones' multi-faceted activities include, his monumental work, as a principal founder and active director, of the B'nai Noach ("Sons of Noah") movement.

(The Seven Mitzvahs from the Torah, that all peoples are to follow.)

This is an international movement, under Rabbinical sponsorship, designed to bring the nations of the world, to an understanding of Torah, as it relates to the grand design, that G-d has for Jews and non-Jews, alike.

Many synagogues throughout the U.S., have weekly B'nai Noach meetings, where non-Jewish participants focus on the Seven Noahide Laws, and their expansion under the laws of the Torah.

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Rabbi Shlomo Goren, formerly Israel's Chief Rabbi, was a supporter of Jones' work in Israel. He visited Jones' excavations at the Cave of the Column, in 1982 and 1983, long before Jones' successful finds.

Rabbi Goren later told Jones, that if he found the Ashes of the Red Heifer, the result would be, that there would no longer be Orthodox Jews, Conservative Jews or Reform Jews; but only Am Yisroel, the Jewish People!

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Vendyl has spent his whole life, in preparation for this moment in history, that will set into motion the wheels, that will result in the fulfillment of Amos 9:11-12, which reads:

"On that day, I will raise up the fallen booth of David; I will repair the breaches and raise up its ruins; and I will build it up, as in the days of old;

so that they, upon whom My Name is called, may inherit the remnant of Edom, and all the nations--the word of Hashem, Who shall do this." (The Stone Edition)

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Jones cites many references in the Old Testament (Ezekiel, Amos, Hosea, Haggai, Isaiah; as well as Jeremiah's quote in Maccabees II), that foretell and follow, the return of the children of Israel to their own land.

Jones believes, that when these Holy Treasures are found, it will mark a unique period in Jewish history; leading eventually to the building of the Third Temple, the Messianic Age, and profound implications for world peace.

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Jones speaks frequently, of a three-fold blessing he received, from the Rebbe Menachem Shneerson, the Lubavitcher Rebbe, at their brief meeting on July 1, 1990.

Jones cites with some emotion, that the Rebbe said to him: "You are doing the most important work in the world. Many people will try to make you stop what you are doing. Many people will try to make you change what you are doing.

Don't stop, and don't change, what you are doing; and G-d will bless you, G-d bless you, G-d bless you!"

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The Talmud, in Huriot 12A describes, that the Prophet Jeremiah foresaw, that the Exile was imminent, and that certain vessels had to be protected and hidden away for future generations.

Jeremiah ordered King Josiah, to hide the Ark of the Covenant, along with other items including the bottle of Anointing Oil, Aaron's Staff; and the Chest sent by the Pelishtim (Phillistines), as "a gift to the God of Israel."

And indeed, as Jeremiah foresaw, Nebukanezar sent an army into Jerusalem afterwards, and destroyed the Temple, sacked the city, destroyed the city walls, and carried the population to exile in Babylonia.

A passage in the Babylonian Talmud, (Tractate Yoma 72a) states, that although the Mishkan and its contents were hidden away, they will one day be found again.

(Note: The Mishkan was the portable Temple, in which the Ark of the Covenant was carried and housed, during the forty years in the desert; and until King Solomon built the First Temple in Jerusalem almost five centuries later.

"This house of worship ("Mishkan") contained the altar for the daily and seasonal sacrifices, the elaborate Menorah (candelabra) of solid gold, the Qalal (copper urn) containing the Ashes of the Red Heifer; and the numerous other vessels, utilized for the detailed services of the Kohanim (priests).

Within the Mishkan's inner chamber, the Holy of Holies, could be found the magnificent Ark of the Covenant; containing among other sacred items, the Tablets of the Ten Commandments brought down by Moses at Sinai.)

Because of these sacred contents, and the level of holiness attained by the Prophet Moses, only the Mishkan reached a pure enough state, to warrant that the Shechina (Divine Presence of G-d), come to rest within it for all eternity.

When the First Temple was built in Jerusalem, the Ark of the Covenant was placed inside; while the rest of the Mishkan was buried beneath, in a secret vault."

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Jones was born in Sudan, Texas in 1930. When his mother learned she was pregnant in her second month, she came home from the doctor's house, got out the family Bible - rolled up a newspaper like a megaphone, and started reading into her stomach; beginning with Genesis, and continuing through the Apocrypha.

As a young boy, Jones' imagination was stirred, by the stories of Biblical heroes, and holy warriors, from the Old Testament.

At the age of nine, he became greatly fascinated with a selection from the Book of Maccabees II; an Apocryphal (excluded) book of the Old Testament, but the book from which our holiday of Chanukah is taken.

Chapter two mentions "records", that told about the Prophet Jeremiah, having hidden the Mishkan, the Ark of the Covenant, and the Altar of Incense, in a cave which he then sealed up.

And Jeremiah declared: "This place shall remain unknown, until God gathers his people together again, and shows his mercy." Through the years, Jones wondered again and again, what had happened to those records.
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Another of Jones' early interests was archeology; and he spent much of his childhood, hunting Indian relics, and excavating the many burial sites, in that part of the Texas Panhandle.

By the age of 16, Jones knew that his life was to be dedicated to doing G-d's work.

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After completing high school, young Jones attended Southwestern Theological Seminary for a short time, receiving his Baccalaureate of Divinity, and a Masters Degree in Theology from the Bible Baptist Seminary.

He later did advanced studies at the Bowen Biblical Museum under Dr. & Mrs. William Bowen and Biblical Archaeologist, W.F. Albright.

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Between 1955 and 1956, Jones was pastor of the Dungan Chapel Baptist Church, located on the border of Virginia and North Carolina.

It was here, that Vendyl began to realize, that many anti-Jewish statements in the gospels were, as some marginal notes stated, "Omitted in more ancient manuscripts."

This prompted Jones to call the nearest Rabbi, Henry Gutman, located in Bristol, Virginia; which resulted in a change in perspective, due to many thought provoking facts about the Scriptures.

In October of 1956, Vendyl resigned the pastorate, and moved to Greenville, SC., where he began his studies in the Talmud Torah (a children's elementary religious school), under Rabbi Henry Barneis.

This education was augmented, by learning with the late, Rabbi Max Stauber of Spartanburg.

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As his knowledge increased, so did the realization, that all of his earlier studies had been very incomplete.

He resolved to learn, to know and to understand, the Bible objectively, without any prejudices; to know what Jesus actually said, in the language he spoke, and what it literally meant, to the people who heard him.

Continuing his studies, Vendyl lectured for the Biblical Research Society, from 1964 to 1967.

Within the framework of that Society, he established the Judaic-Christian Research Foundation; which later gave birth to the Institute of Judaic-Christian Research (IJCR).

Which has now become: VENDYL JONES RESEARCH INSTITUTES. Which is dedicated, to correcting misinformation about Judaism, the Jewish people, and the State of Israel.

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In 1964, the Journal of Near Eastern Studies, reported the 1952 discovery of the Marble Tablets in Beirut, Lebanon.

That same year, the Copper Scroll was found in Cave #3 at Qumran, Israel. Among those fascinated by the news accounts of this unique find, was Vendyl Jones.

He read with great interest, how the Copper Scroll listed the hiding places of Sixty-four sacred articles, which included the Tabernacle, and the Ark of the Covenant. This catalyzed a personal quest, that was to change his life.

In April of 1967, he moved his family to Israel, to continue his studies in the Department of Judaica at Hebrew University. Here, Vendyl became involved in the archaeological aspects of Israel.

Beginning immediately after the Six Day War, he was on the Stechool/Haas excavation team at Qumran, authorized by the Jordanian Department of Antiquities, before the June war.

Shortly thereafter, Vendyl's excavations were continued under Israeli authority, through the Status Quo Law.

In the years following, Vendyl continued to work in the Judean wilderness, with his friend and mentor, the late Pasach Bar-Adon.

Jones also worked at Tel Debir (Kiryat HaSefer), with Professor Moshe Kohavi, and Anson Rainey; the University of Tel Aviv; and the Citadel of Herod in Jerusalem, with Professor Hillel Geva.

Since 1972, Vendyl has conducted eight major excavations at Qumran, involving over 300 volunteers, and an investment of nearly two million dollars; all of which came from individual supporters of VJRI.

There has been no support or funding from the government, foundations or grants.

Vendyl's expertise in the complex problems of cave archaeology, his ability to organize a team of professional experts in each discipline of archaeological technique, and his dedication to the Qumran excavations for the past twenty-five years; have brought him respect in each professional scientific field.

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In April of 1988, his patience and fortitude paid off when the VJRI excavation team found a small juglet of thick oil. Intensive testing by the Pharmaceutical Department of Hebrew University concluded; that the substance inside the juglet, was indeed the HOLY ANOINTING OIL, now believed to be Shemen Mischak.

(The oil that was used as a fragrance, on the oblation for a sweet smelling savor on the sacrifices; and which was also used as the Holy Oil, for anointing the priests and kings, of ancient Israel).

This find was crucial, since it was the first find of an item mentioned in the Copper Scroll!

The Rabbinic community was jubilant over the discovery.

Rabbi Menachem Burstin, (the foremost Jewish authority on the botany and chemistry of the Holy Temple species and artifacts), felt, that it was an early sign, that we were moving towards the restoration of the Holy Temple.

The juglet has been on display at the Israel National Museum in Jerusalem.

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On February 15, 1989, the news of this find was broken to the public, by the New York Times. During the ensuing few weeks, most major news media including ABC, CBS, NBC and CNN, carried the story on national and international TV.

In October of 1989, National Geographic Magazine featured the find; followed by Omni Magazine, in December of the same year. Countless other news sources worldwide, carried the story for their publications.

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The Shemen Afarshimon , the Holy Anointing Oil, from the Holy Temple, was found in April, 1988, by the VJRI excavation team.

In the 1992 excavation, the VJRI team discovered, a hidden silo, in the bed rock, that contained a reddish snuff-looking material, that appeared to be organic in nature.

When it was analyzed by the Weitzman Institute, and two departments at Bar-Ilan University. The tests indicated, that the reddish material was a compound of eleven ingredients, in the Holy Incense.

These tests indicated, that the reddish material was a compound of nine specific spices, in a highly refined state.Two additional inorganic ingredients, Karsina Lye and Sodom Salt, were found close by in the same cave.

Obviously ready to be mixed with the spices, to comprise the ingredients of the Holy Incense, the "Qetoret," listed in the Torah and the Talmud.

This was the same compound, burned on the Altar of Incense in the Holy Temple. Over 900 pounds of the spices were removed that year.

This Holy Incense, with the Anointing Oil, are two items listed in the Copper Scroll. Uniquely, they were found in the precise order, that they occur written in the Torah!

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During the 1977 dig, Vendyl told the story of his quests, to a free-lance American journalist, Randy Fillmore; who was working as a volunteer at the caves. The story became a screenplay entitled, "The Search of the Ashes of the Red Heifer."

The script changed hands and form several times, before being lost in the "Hollywood shuffle".

Armed with his knowledge of the Greek and Hebrew languages, his photographic memory of the Scriptures, being one of the most renowned authorities on Qumran, and the Land of Israel; and his expertise in archaeology and geology; have all come together, to make Vendyl uniquely qualified, to find the treasures of the Copper Scroll.

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Jones has five children, two of whom have converted to Judaism and are living in Israel. One of his sons had very serious kidney problems for many years, and finally required a kidney transplant to save his life.

Jones is respected here and abroad, as a credible Torah teacher. He has been featured as a speaker in Synagogues nation-wide; and has represented the Israeli Foreign Ministry, in a two year lecture forum on College campuses.

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Contributions can be sent to:VJRI 2550 Sunnyvale Road Grand Prairie, TX 75050-1626VJRI can be contacted through their website: HYPERLINK http://www.vendyljones.org.i l.

To Understand Kabbalistic/Chassidic Meditation

To Understand Kabbalistic/Chassidic Meditation.

Based on the explanation, by Rabbi Hillel of Paritch (?-1864), of Chapter One of "Shaar HaYichud" - (The Gate of Divine Unity).

By the second Rebbe of Chabad, Rabbi DovBer (1773-1827).

This webpage, is based on a translation/explanation, by Rabbi Betzalel Malamud of the above work,
which can be found at the webpage: http://www.geocities.com/kabbalahonline/shaar03.html
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Part 1
Chassidic meditation ("Hisboninos"), is the use of the mind, through the study of Chassidic teachings ("Chassidus"), to serve G-d; and to bring Him into revelation, in the world.

Through unifying Him with His Holy Name(s), knowing Him through His works; and loving Him, through an intellectual understanding, of His greatness.

We will explain the nature of this type of meditation, how it works, and what it is, that we will meditate upon.
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Hisboninos in general, is the process of understanding: a thing, an idea, an insight, etc. But in particular, it is the process of understanding, a subject thoroughly and truthfully.

The subject in our case, is G-d's attribute of Wisdom, ("Chachma" - the flash of Divine insight).

To achieve this goal, we first have to understand the various levels within the human mind, and how they function.
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At first glance, it's not really understood, why the way to bring a true love and fear of G-d into our heart, is through hisboninos; which is more precisely, the process of analytical understanding and intellectualization.

At first we might think, that a detailed understanding and intellectualization, is much lower level, than the flash of G-dly wisdom. Which proceeds after its initial revelation, to descend into our intellect, to be understood in its details by the power of Understanding ("Bina").

Bina is the faculty, which grasps the flash of Chachma, in order to examine and analyze it from every angle, until it is understood [thoroughly and truthfully].

To summarize this question:
Why is the exercise of Chassidic meditation called "Hisboninos," whose root word is Bina? Why is the "lower" level of Bina (the "dry" understanding of particular details), considered the main thing?

Remember, the details of Bina are first emanated by the original Divine revelation, which is the higher level of Chachma, (the flash of G-dly wisdom).

The thing which flashes into the faculty of Chachma, is called a Pure Intellect ("Sechel"). It is the idea, that lights up in the brain, before it takes on letters of explanation.

This is the actual flash of insight, which arouses the power of Understanding (Bina), to understand the Sechel.

In other words, the Sechel is the thing, that is understood by the power of Understanding (Bina). The understanding of a concept, is obviously on a lower level, than the pure concept itself.

So why then, is it the G-dly objective, to unify G-d's Name(s) in terms of Bina (Understanding)?
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For example, this was given as a commandment to the Jewish People in the verse, "Hear Israel, the L-rd our G-d, the L-rd is One." (Deut. 6:4).

Now "hearing" connotes understanding, because just as the ear has the ability to separate sounds, in order to understand a spoken message; so too does the "ear" of the mind, which is the faculty of Understanding (Bina).

Bina has the ability, to understand a flash of insight, by separating the interlocked and condensed concepts, that the flash contains; and projecting its message into many particular explanations.
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To answer this question, we first have to explain in more depth the three levels of the mind: Chachma (Wisdom), Bina (Understanding) and Daas (Knowledge).

These three levels are referred to in Chassidic philosophy by the acronym Cha'Ba'D, or "Chabad."

(Hence, Chabad Chassidus, is the branch of Chassidus, whose objective is, to accomplish this spiritual goal.)

1. CHOCMAH
The first revelation of Divine Intellect to human intellect, is Chachma (Wisdom) - the flash of realization, the "seeing" of the idea, etc.

Our created intellect receives this as a general principle, without its being clothed in letters of thought at all.

Thus, Chachma is called, the level of the "seeing" of the mind, in that it flashes into the mind, without letters of explanation.

(We might think of this as the "light bulb," which suddenly lights up, above the head of the person.)

For example, consider a person, who sees a beautiful building. He "feels" immediately in his mind, that the building is beautiful, but the reason for its beauty, is not grasped yet by the faculty of the mind, which understands reasons.

So even though he feels the building's essential beauty in his mind, he hasn't yet brought it down to the level, of putting it into letters of explanation.

Therefore, he is not yet able to explain to another person (or himself), why the building is beautiful.

2. BINA
Continuing the above example, the person may then proceed to use the second power of his mind, called Understanding, or Bina; to understand the quality of the building's beauty, with all of its details: the perfect color combinations, the exquisite materials, etc.

So now that his original realization of the building's beauty is grasped in his mind, through these letters of explanation, he will be able to explain his feeling to another.

Because the letters produced in the faculty of Bina, can be drawn downm to become revealed through speech.

On the other hand, Chocmah is "higher" (more abstract) than the level of letters, so it can't be revealed through speech.

Now this example of Chachma and Bina, within a person who sees a beautiful building teaches us, how these powers work in the created realm of physicality.

Chachma and Bina also exist in the realms of "Yes and No", "Love and Fear", "Kindness and Strictness", etc.

These are examples of the realm of Emotions ("Middos," which also means "measurements").

(Note: according to Kabalah, Chachma leans towards the emotion of Kindness, or "Chesed"; and Bina leans toward the emotion Strictness, or "Gevurah.")
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An example can be taken from the case of the great talmudic sage Rav.

Once in a dispute with his colleagues, he cannot be moved from his opinion, even though his opponents refute him with their logical contradictions.

He does not answer them. He couldn't answer them, because his correct concept was still at the level of Chachma - a flash of lofty insight, which he could not bring down, into the lower level of letters of explanation (Bina).

However, the Sage Rabba, was subsequently able to enclothe the concept into letters of understanding, so he was able to explain the reason for the original ruling of Rav.
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Thus far, we have explained the faculties of Chachma and Bina, in the realm of physicality (the example of the beautiful building).

And in the realm of "Measurement" (for example, as in the "measurement" of what is allowable according to the Divine commandments - do we relate to a particular thing or action, with restriction or lenience?).

Now in general, we refer to these two faculties as the Intellect, as it is for its own sake. In the realm of worldly science, this could be likened to pure disciplines such as science, math, psychology, philosophy, etc.

But now we are focusing on G-d's Divine Wisdom, and an understanding of it (its conceptually measured characteristics); so it can be understood in letters, to the extent that one can explain it, to another person.

3. DAAS
The third power of the intellect, is Daas, which is translated as Knowledge.

This is not a detached intellectual knowledge, but a knowledge that comes about through an attachment or bonding, to the thing that is being considered.

(Hebrew uses Daas, to refer to the ultimate physical attachment, as in "Adam knew Eve").

Daas is only, the connecting and bonding with the object of the understanding; through focusing on the explanation, in the letters of thought.

Or it can be the connecting and bonding of the mind, with the Sechel itself, which is at a higher (more abstract) level, as will be explained.
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To understand the power of Daas, consider two students of equal intellectual ability. One attaches his mind, and bonds with the Sechel he heard from his teacher. He therefore reaches a thorough understanding of it; therefore, he can speak on the topic at length, and in detail.

The second student heard the same teaching, and he also understood it; but he does not tie his mind to the Sechel. No matter how well he understands it for himself, he doesn't concentrate his thoughts on the matter; so he can only give over a superficial explanation, to someone else.

This is because, he hasn't engaged the power of Daas in his mind. This can only be done, with a strong concentration of the mind, on the Sechel, or the explanation of it.
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However, the spiritual source of Daas (which has the power to connect the mind to the emotions) is much, much higher, than Chachma and Bina.

There are actually two levels of Daas:
(a) the Higher Daas (b) the Lower Daas.

The Lower Daas, is lower than Chachma and Bina. It is the dynamic, of bonding one's mind, to an explanation of a thing, that is already understood in detail.

For example, one binds his mind to the letters of explanation, of the beauty of a thing, in order to ingest it.

Through this, will be produced the Boundaries of the Understanding (the Middos of Bina); which in turn produce the resulting feelings (e.g., love or fear), as they are revealed in the heart.

The Higher Daas has many levels, one higher than the other. The first (lowest level) of the Higher Daas, is the level at which it is able to unify Chachma to Bina. So this is intermediate between those two powers, (higher than Bina and lower than Chachma).

The idea already has flashed into one's mind, but it's not settled in the mind yet, because it hasn't been explained in letters of thought.

So one binds the mind, with a strong bond to the Sechel, focusing and concentrating on it.

Since the desire is, to clothe the sechel in letters of thought, the mind will be aroused to produce the explanation(s) at the level of Bina.

Judaism's Message to Mankind

According to the Jewish prophets, there will come a day, when the entire world will worship only one god; the G-d of Israel.
(We write the word 'G-d' with a dash, so it won't be desecrated if this paper is thrown away)

Indeed, this is the very motto and mission statement of Judaism; the "Shema Yisroel' prayer. It is repeated twice daily by every Jew; and should be the last words one says in one's life, before dying;

"Hear Israel, G-d is our G-d, G-d is one" (Deut.6:4)

It means:
"Hear and Understand, Jews. Presently G-d is 'ours'; believed in only by us, and not by the other religions…..

But in the future, He will be 'ONE', and worshiped by all mankind.
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As it says (Zephaniah 3): "Then I will transform all mankind, to a clear language, that all will call in the name of G-d, and serve Him with one shoulder."

And (Zechariah 14): ' "On that day, G-d will be one, and His name one".
(Rash'i, the foremost explainer of the Torah, on Deut. 6:4)

In other words; Judaism believes, that inevitably each and every human, will worship only one G-d.
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The Torah and prophets refer to an era, when all mankind will recognize the unity of all creation; and realize, that there is a Creator, who has endowed us with infinitely positive potentials, and will help us to realize them.

Then the world will begin to become perfected:
When Good, Love, Gratitude, and power to build; will be revealed in each of us; G-d will react to our efforts; and such end evils such as: war, famine, tragedy, want, disease, and even death.

This will all be accomplished, when all mankind begin to believe in the G-d of Israel, (the first and basis, of the Seven Noahide Commandments), and follow His Torah.
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As Maimonides, (Rabbi Moses ben Maimon 13th century spiritual giant, and foremost codifier of Judaism), writes in his book 'Mishneh Torah', in explaining the Seven Noahide Commandments:

"From the word of G-d, Moses commanded the Jews, to bring the entire world, to the observance of the commandments, that were given to 'Bnei Noach' (all the nations)."
(Laws of Kings 8:4)

"And that they should fulfill them, because they were commanded through Moses, on Mount Sinai". (ibid 8:11)

"At that time, there will be no hunger, war, no jealousy or competition; because all physical things, will be in abundance. (ibid 12:5)
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Let us First understand, more about the G-d of Israel:

THE CREATOR.
The Jews worship a completely different G-d, than all the other religions; and it is this G-d, that all mankind eventually, will worship.

All other religions, worship a spiritual power or powers; gods, personages, spirits, forces etc., that are separate and distant entities, from the world, and the people in it.

They separate reality into what Judaism calls, 'Shtay R'shuyout', lit. Two Domains: Spiritual and Physical.
But the Jews worship, the Creator of all.

He is not just a creator, who made the world long ago, and is now distant, viewing creation from high up; rather One Creator, who creates all being; all atoms, all spirit, all consciousness, even each of us humans; anew, every instant!

The Torah begins: In the beginning, G-d created, the Heavens and the Earth. 'Heavens' means, everything spiritual; and 'Earth' refers, to the physical.

In other words, the G-d of the Torah, is not spiritual, rather He CREATES the spiritual. And He also creates the physical; and time, as well.

In other words, the Jews want to teach all mankind, how to worship the Creator: The One G-d, who is creating each and every person, every instant.
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This is the most simple, yet most difficult, concept possible: G-d is infinitely close, and infinitely far, at the same time.

Close, because G-d creates us and physicality; and far, because G-d creates even the spiritual.

He is 'beyond' the spiritual 'gods' of the other religions. His existence is more real, and intensely present, than our own; and more infinite, than even the spiritual.

In other words, He is the only REAL existence, while we are mere creations.
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This is the basis of the Noahide commandments; worshiping the G-d who creates us. Who is infinitely close and real; and yet incomprehensibly far and 'unreal'. Who Personally creates, all reality.

G-d is the source of life, of all consciousness, of all matter and spirit.

Look around you; the air, the trees, the sky, the ground, the people yourself, all this is being created constantly by G-d. He is the source of all existence; and He alone, creates all being constantly, FROM NOTHING!

This is the G-d of Israel.

In the language of the Torah: "Ain Od Milvado" (Deut. 4:35): There is nothing but Him.
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G-d is also intimate, He CARES.

He gives us eyes to see, ears to hear; all our senses, talents and abilities; as well as the drive to develop, and use them, to improve the world.

He alone, is the source of all good.
He alone, provides our needs, gives us life, livelihood, joy, meaning, love, and all we have. And He alone, hears and answers all prayers. (Psalms 145: 9,18)

He saved Noah, the only righteous man, in a totally evil generation, from the flood.

All nations are called 'Bnei Noach' (sons of Noah), because, as Noah's direct descendants, they have inherited his integrity, and G-d given potential for truth and good. Through Noah, they made a brave, new world.
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G-d took the Jews from Egypt, gave them the Torah, fed them Manna and water, and protected them in the desert for 40 years. And He has been, and still is, protecting them ever since, till this very day!!

That is what it means; He is a "living G-d", (Jeremiah 10:10), and that G-d has an 'image' (Gen. 1:27).

Namely, that although in fact, He is the Creator, and we are His creations; He reacts to us, as though we are somehow His equals. (As is explained in length and depth, in Kabalistic and Chassidic texts.)

He hears our prayers, rewards and punishes our deeds; and helps us when we are in need. From Him alone, comes all we have, and all we are; indeed, our very being is created every instant.

He is the Creator of the Universe, and to Him alone, we owe an infinite debt of gratitude.

But in order to really express our gratitude properly, it must be according to what He wants; the rules that He, THE CREATOR HIMSELF, established. That, is why He gave the Torah.
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THE TORAH
The Torah is the direction manual, written and given personally by G-d, for all creation.

Of course, there are Bibles and various 'holy' books of other religions, but all of them claim to be, at best, spiritual revelations; given privately, to either one (most often miraculously born) individual, or to a select few.

But the Torah was given to millions of people, by the Creator Himself.
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Fifty days after G-d personally took the entire Jewish nation from Egypt, with great miracles and signs (itself an unequalled event in history), He brought them to Mount Sinai.

And amidst fire and thunder, personally appeared (Deut. 5:4), and spoke to them (Exodus 20:2,3) saying:
"I am your G-d, who took you out of Egypt. Worship no other gods."

With these words, G-d made many things clear:
First: that the Jews are His people.
Second: He is active in this world; He took the Jews from Egypt.
Third: He wants us to worship only Him (the G-d who took the Jews from Egypt).
And finally, we must do it, even in our most mundane matters: Don't kill, steal etc.
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This, the giving of the Torah, was the most eye-witnessed and verified event, in the history of the world. Millions of Jews saw, heard, and afterward told their children, that G-d spoke to them all.

And this has been passed down, from generation to generation, without interruption since then.

For over three thousand three hundred years, despite persecutions, inquisitions, holocausts, expulsions, pogroms, and unspeakable hardships: Jewish parents have been telling their children, that G-d took their forefathers from Egypt, and gave them His Torah.
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Even more:
The other religions, even those that believe, that G-d chose the Jews, and gave them His Torah; never tried to invent such a story, regarding the origin of their various Bibles.

As the Torah itself says……."Has there ever been such a great thing, or have you ever heard the likes of it" etc. (Deut 4:32),
it would simply be impossible to support.
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And even more amazing; the Torah of the Jews today, is exactly the same one, that was given to Moses.

For over 3,300 years, since Mt. Sinai, The Torah has been read publicly four times a week, to insure that it will not be forgotten or altered.

And it's proper interpretation, the Talmud, has been handed down, discussed, and learned intensively, in tens of thousands of schools called Yeshivot, to this very day. Which insures, the proper interpretation of the Torah, for all time.

Anyone who has heard a public Torah reading in a Synagogue, or learned Talmud in a Yeshiva knows, that mistakes neither go unnoticed, nor are they tolerated.
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So it is not enough, just to believe only in the Creator. All mankind must also serve Him, according to His Torah. And in the Torah, are the Noahide commandments, for all the non-Jews.

Each person has an obligation and a opportunity, to be in tune with the exact directions of the Creator, Who creates us.
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And there is a goal; the arrival of Moshiach, and the Raising of the Dead.

All mankind must believe, and do everything possible, to hasten the arrival of the Moshiach; who will actualize all the above, and even will raise the dead, to finalize it all.
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This is best summarized in Maimonides' thirteen principles of faith: (introduction to Mishna Sanhedrin Chapt 10).

We must believe with a complete faith that:
1) G-d exists.

He creates all being, but He is not created.
All creation, spiritual and physical, comes from Him, but His existence is absolute, and depends on nothing else, for there is nothing else.

2) G-d is alone.

There is no other creator or existence, except Him.
All else, is brought constantly into being, by Him from nothing.

3) G-d has no body, or even spiritual form.

All the anthropomorphisms in the Bible, are only metaphors to understand the revelations of His infiniteness, as He interacts with His creation. But in fact, He has no form or definition.

4) G-d is not limited to time.

He always existed, and will always exist. He has no beginning, and there was no existence preceding His. Rather, 'time' is one of His creations.

5) G-d wants us to serve and pray to Him, and only Him.

It is He alone, Who provides all our needs; and only to Him should we direct our prayers, praises, service, and good deeds.

Not to any of His creations, formations or manifestations, no matter how spiritual, powerful, or helpful, they may seem to be.
G-d wants us, to change and improve the world, through our sevice of Him. Although we are mere creations, made from 'nothing', our service is important to G-d.

6) G-d instructs us, through His prophets.

There are very strict qualifications for prophesy, listed elsewhere. Among them: all prophets must be Jewish, and know and observe all the Torah.

All prophesy must be ONLY, to strengthen Torah observance. Other religions, who claim, that a prophet came to negate or reinterpret the Torah, are false.

7) Moses is the greatest, and the 'father', of all the prophets.

He brought us the Torah. And every word in the Torah, both written and oral, is precisely the word of the Creator.

8) The Torah of Moses, is unchanging.

The Torah that we have today, including the Oral Torah i.e. Talmud etc., are precisely the same, that G-d gave to Moses on Mt. Sinai. There has been no alteration, addition, or subtraction.

9) G-d does not want us to alter, add or subtract, anything from the written or the oral Torah.

Rabbinical edicts, are not an alteration, rather they are a fulfillment of the Torah commandment: "Don't stray from what they tell you, etc." (Deut. 17:11)

(Needless to say, there are qualifications, as to who can be a Rabbi, and what are their powers and restrictions.)

10) G-d knows and Cares about our, actions, speech and thought.

He is infinitely close, and nothing is outside of His awareness. In fact, He directs, causes and creates, every action and interaction in creation; from the smallest atoms, to the greatest galaxies; from the lowliest rocks, to the highest spiritual worlds.
11) G-d rewards and punishes.

He reacts to our deeds, speech, thoughts, and prayers, either in this world, and/or after death; in heaven, or even in the raising of the dead.

12) G-d will bring Moshiach Immediately.

And if, G-d forbid, Moshiach delays, we must await him constantly.

Moshiach will be a Jewish King, who will totally strengthen Torah observance, and Jewish identity.

He will eventually build the Third Temple, gather all the Jews to Israel, and eliminate all enemies of Judaism.

Anyone who doesn't believe in him, and doesn't await his arrival every instant, denies the entire Torah. It is he, and he alone, that will bring all mankind to observance of the Noahide commandments.

13) G-d will raise the dead.

The souls will return to the earth, dead bodies will be reformed, and will again return to life. Indicating, that this physical world is really 'higher', and infinitely more G-dly, than spiritual heaven.
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If you are missing one of these details, then your faith in G-d is not complete.
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This is the G-d of Abraham, Isaac and Israel. The G-d that creates the world, and took the Jews from Egypt. This is the G-d, that gave the Torah, and in it the Noahide Commandments, to change the world.

So we see, that G-d wants us to believe in Him; and use the Torah, to transform His creation into a 'dwelling for Him, as it was when it was created; and even better.

And this, depends on all mankind.
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Therefore, Noahidism is NOT a religion; it is much more than that.

The Noahide tradition, is the only way, to directly, through no intermediates, to connect to G-d.

To reveal the full positive potential, of each individual, and to make Heaven here on Earth.
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As grandiose as this may sound, it is within the ability of each of us, to make it happen. This power, is given in the Torah.

The Torah, in addition to being an instruction book, is also the living will and wisdom, of the Living G-d.

It gives those who learn and follow it, Jew and gentile alike, the power, to change the entire world, for the good.

The Torah was given by the CREATOR HIMSELF; and is imbued with HIS power, to bring blessing and meaning, to those who follow it, with joy, love, courage and gratitude; as Noah did thousands of years ago.

And, as we wrote earlier, all gentiles are called 'Bnei Noach', because, as Noah's direct descendents, they have inherited his integrity, and G-d given potential, to change and perfect the world.
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THE SEVEN NOAHIDE COMMANDMENTS
When G-d gave the Torah, He included in it, all the laws relevant to all mankind.

There are really many of them, but the basic framework are called 'Seven Noahide Commandments'.

Six were given to Adam; and the seventh was given to Noah- not eating from a live animal.

1) Don't worship other gods.
Know and Worship only the Creator.

2) Don't kill people.
Value life.

3) Don't steal
Value property.

4) Don't blaspheme
Honor the Creator.

5) Don't do sexual offences.
Honor the family.

6) Don't eat meat, taken from a living animal.
Be kind.

7) Make courts of Justice, to enforce the above commandments.
Be just.
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But there is much more to the Noahide tradition, than just these seven bare laws.

These seven are a basic framework, containing many more commandments, details and instructions.

Which altogether, form a truly complete, meaningful, and valid way, to express love and gratitude to the Creator; with every aspect of one's being, to perfect the world we live in.
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First of all, each of these seven commandments has many implications; here are some, according to the Encyclopedia Talmudit, of Rabbi Shlomo Yosef Zevin:

1) IDOLATRY
2) Don't pray to anything other than the Creator
3) Don't pray to G-d, through or together, with anything else
4) Don't make an oath, to any other power or figure. (Encyclopedia Talmudit pg 350 column b)

5) BLASPHEMY
6) Not to curse one of the Hebrew names of G-d
7) Not to curse even a nickname of G-d, in any language (ibid 351a)

8) MURDER
9) Killing unnecessarily even in self-defense
10) Suicide,
11) Abortion,
12) Euthanasia or mercy killing
13) Purposely spilling semen. (Sdai Chemed Maarchet Zian Klall 20)

14) SEXUAL SINS:
It is forbidden for a man to have relations with:
15) His Mother
16) His maternal sister
17) His daughter
18) His Aunt (mother's sister; some say father's sister)
19) Some say, his father's wife, even after his father's death.
20) Someone else's wife
21) Animals
22) Another male. (En.Tal. 352)
23) Some say, even the relations one has with one's wife, must be in the way that is possible to have children. (ibid 353b)
Therefore: 24) prostitution and 25) casual sex are forbidden

26) THIEVERY:
27) Kidnapping
28) Taking spoils of war
29) Rape
30) Some say, even seduction. i.e. not for the purpose of marriage. (ibid 354a)
31) Withholding worker's pay.
32) Some say, even to desire other's possessions is forbidden. (ibid 354b)
33) Some say, taking interest on loans.
34) Some say, being dishonest in business.
35) Stealing from a thief.
36) Stealing even the smallest amount or value.
37) Damaging others.

38) EATING A LIMB TAKEN FROM A LIVING ANIMAL:
It is forbidden to eat:
39) Meat taken from a living animal
40) Some say, blood from a living animal
41) Some say, anything from an animal that died on it's own, and was not killed by man.
42) One must not cause unnecessary pain to animals.

43) MAKING A LEGAL SYSTEM:
44) To educate the people, not to transgress the commandments
45) To judge every injustice or transgression of the previous six commandments. (some say, the same monetary damage laws, as the Torah.)
46) Not to take bribes
47) Not to Judge in a biased way
48) To set up judges in every city or area
49) Some say, it is forbidden for gentile litigants, to make judgments outside of court, without judges. (ibid. 355)

Also, mankind has the obligation of, "L'shevet Y'tzara'; literally 'To Improve the world'.

To have "Midot Tovot" (good character traits), as the Talmud says, without the Torah we could learn modesty from a cat etc. ( Aruvin 90b).
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In fact, the Talmud (Chulin 92a) states, that there are Thirty Noahide Commandments.

Although the Talmud does not enumerate them, there are great Rabbis who have.

(See the appendix of Encyclopedia Talmudit, Vol 3 pg 391, for the opinions of Rabbi Menachem Azaria of Pano, and Rabbi Shmuel ben Hofni).
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Many of these thirty are listed above, here some more.

G-D
1) Unifying G-d.
2) Praying to G-d.
3) To know G-d.
4) To serve G-d.
5) Sacrificing animals.
6) Honoring the Torah.
7) Learning the Torah relevant to Bne Noach.

(This would include, anything pertinent to all the things listed here, i.e. monetary etc. laws, knowing G-d, improving one's character etc.

This is what the Talmud means when it says, that a Gentile Torah scholar, equal to the High Priest. (Baba Kama 38a and more).

8) To give portions of produce to the Temple.
9) To follow G-d's commandments.
10) Not to keep the Sabbath.
11) Not to learn irrelevant Torah.
Not to serve G-d together with, or through, a creation. (Kol Bo'ay Olom pg. 87).

MAN
12) To give charity.
13) Honoring one's mother and father.
14) To make laws.
15) Mourn for the dead (Kol Bo'ay Olom pg 89).
16) Not to lie or cheat (K.B.O. 93).
17) Providing for one's children, and
18) Educating one's children (K.B.O. 95).
19) To make marriage ceremonies.
18) Having at least two children.
19) To marry the widow of one's childless brother (Yibum).
20) Not making false oaths.
21) Not to castrate animals.
22) Not to cross-breed animals.
23-31) Not to do the 9 types witchcraft enumerated in the Torah: Maavir Aish, Kosem, M'onen, Mnachesh. Mchashem, Chover-Chever, ov, Y'doni, Doresh HaMatim. i.e. necromancy, soothsaying, witchcraft etc. ).
32) Not to cross-breed trees.
33) Not to strike a Jew.
34) Keep vows and promises.
35) Not to cause pain unnecessarily even to animals.
36) To empathize with the suffering of the Jews.
Fixing the world with good character traits:
37) Honesty,
38) kindness,
39) politeness, modesty, loyalty, integrity, industrious, joyous, understanding, optimism, brotherhood, love, gratitude and the list goes on and on.
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STORIES
#1) I was once approached by three Missionaries in Manhattan, who decided to show me the 'real' meaning of the Torah.

They went on and on, and I couldn't stop them; until suddenly I announced that I had a question.

They fell silent, and I asked:
"Are you familiar with the Old Testament?"

They smiled knowingly and almost snickering said, 'Of course, (heh heh) we know ALL the Bible'.

"Good" I continued, "Then I'll ask the question:
Do you think that G-d is spiritual?"

They hesitated for a few seconds… looked at one another unbelievingly as to say 'what type of stupid question is this?!'

One of them answered as their spokesman. "Certainly G-d is spiritual, what could G-d be if not spiritual??
I looked them in the eyes and said, "I'm surprised that you don't even know, the first sentence in the Bible!"

They were dumbfounded. They looked at one another shrugged their shoulders, and then at me, smiles gone, and one of them slowly said: "The first sentence in the Bible is, 'In the beginning, G-d created the Heavens and the Earth'".

"There you are!!" I replied matter of factly; "'The 'heavens' mean the spiritual worlds, and 'the earth' means the physical.

In other words, G-d isn't spiritual….. He CREATES the spiritual!!

Or, in simple language, "OUR G-d, creates your god."
They turned and walked away.
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Story #2)
Years afterward, I stuck up a conversation with a gentile I met on a flight from Amsterdam to Israel, who told me his name was Hans. He told me, that he had seen Jews putting on Tefillin (Phylacteries), and wondered if I could explain what exactly they were.

I told him, that they were commandments of G-d, to show that, G-d is not just in the heavens, but also in the earth; and He cares what we do.

He was still interested.
So I explained, that they were made of leather, and contained parchments, upon which were the four Torah paragraphs, that mention this commandment.

But he still wasn't satisfied.
So I told him, that the main paragraph says: "Listen Jews, G-d is our G-d, G-d is ONE"; and that 'One' means, that He is the ONLY existence, and He alone creates the entire universe constantly.

Then I ended off with. "Do you know what that means, Hans? It means, that G-d is creating YOU every instant, for free!"
His mouth opened in amazement.

"And do you know why He is doing this?" I continued,
Hans shook his head no.
"He's doing it, because He loves you! He's creating you for free, because He loves you!

Hans was really deeply in thought, and was staring at me to see if I was really serious.

I continued, "If he is creating you for free, then do something for him for free…. Be a good person. Pray only to Him, give charity etc., seven Noahide commandments etc. "

Hans stood up (he was seated for the entire conversation), straightened his tie, raised one finger in the air, and said at the top of his lungs:
"This Rabbi is right!! And I want to apologize to him, for what my people have done, to his people. We have taken a man, and claimed he is G-d… and tried to negate, the HOLY COMMANDMENTS!!!!"

He shook my hand heartily, straightened his tie again, and sat back down to his newspaper.

Message from the Lubavitcher Rebbe

(Quoted in full, as printed in Lubavitch International, Vol. 2, No. 1
(Summer '90), p. 3)
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We find ourselves now at a turning point in history. Changes have swept the world, as dissolving repressive regimes have given way, to a climate of increased moral consciousness.

It is thus an appropriate time, to reflect upon the dynamics of these changes, and thereby draw encouragement and guidance, to effect them fully.
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In explaining the purpose of Creation, our sages say, that G-d, the Essence of all good, created the world, as a result of His desire to do good. As it says in Psalms 145, "The L-rd is good to all, and His mercies, are over all his works."

For as it is the nature of good to do good unto others, the creation of the universe was a Divine expression of goodness. In this way, the universe and all life are recipients and objects of Divine goodness.

Hence, everything that occurs in the world, even the apparent bad, such as natural disasters; must ultimately, have redeeming good.

Similarly, the negative inclination within human beings, who essentially desire to do good, is but a "mechanism" by G-d's design, to establish free choice.

For had G-d created a world, that is totally and exclusively good, without any efforts on the part of mankind to achieve it; there would be no or little appreciation, of goodness.
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In light of this, it is important to realize, that in the individual's struggle with evil, within the world at large or within one's self; should not be with confrontation.

Rather, by emphasizing that which is good in people and in the world, and by bringing the positive to the fore, the evil is superseded by the good, until it eventually disappears.
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Although G-d created the world giving people free-choice, He nevertheless has given us the tools, and the guidance we need, to encourage us to choose the good: a Divine moral code, one that predates all human codes; and the only one, that has timeless and universal application, for a good, moral civilization.

This Divine code, known as the Seven Laws of Noah, establishes an objective definition of "good" - one that applies to all people.
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For as recent history has proven (WWII), a morality that is based on human ideas of good, is relative, subjective, and essentially not persuasive.

Furthermore, as is abundantly clear to educators and law-enforcement agents, neither intimidation nor threat of punishment can foster a deep sense of moral obligation. This can only come from the knowledge - through education, that there is an "Eye that sees and an Ear that hears" to Whom we are all accountable.
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The Noahide Code of seven basic Divine laws, was given to Noah and his children after the deluge. These laws would assure Noah and his children, the forebears of the new human race, that humanity would not degenerate into a jungle again.

The laws, which command the establishment of courts of justice and prohibit idolatry, blasphemy, homicide, incest, robbery, and eating the limb of a live animal (cruelty to animals), are the foundation of all morality. And they extend, by laws derived from these, into all aspects of moral behavior.

A particular task [is] to educate and to encourage the observance of the Seven Laws among all people. The religious tolerance of today, and the trend towards greater freedom gives us the unique opportunity to enhance widespread observance of these laws.

For it is by adherence to these laws, which are in and of themselves an expression of Divine goodness, that all humankind is united and bound by a common moral responsibility to our Creator.

This unity promotes peace and harmony among all people, thereby achieving the ultimate good. As the Psalmist said: "How good and how pleasant it is for brothers to dwell together in unity."

Gentiles Will Turn to G-d

A degradation of a person, is a degradation of the One in Whose image, he or she has been made in.
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The Prophet Jeremiah said;
In the end-days, the Gentiles will turn to G-d; They will come from the ends of the earth, to seek Him.
Jeremiah 16:19-21

19. O G-d, my strength and stronghold, my refuge in times of trouble; nations will come to You from the ends of the earth, and they will say:
“Our ancestors inherited falsehood,* useless nonsense.

20. Can a man make a god, which is not a god?”

21. Therefore, I will inform them this time, and let them know My might and power; and they will know, that My name is G-d.**

* i.e. our ancestors religions, are false.

The Lessons to Learn from Noah

Excerpt from the Sicha of Shabbos, Parshas Noach,
1st day of Cheshvan, 5745

Parshas Noach talks about Noach's generation, which was on the lowest of levels. In the words of Scripture: "All flesh, had perverted its way upon the earth." To the extent, that there was no choice, as it were, but to destroy all life.

Yet this corruption, did not disturb Noach's service to G-d, and he remained untouched by the surrounding evil. As is written: "Noach was a righteous and whole man, in his generation."

Similarly, when the whole generation was destroyed by the flood, Noach remained untouched, he and his family taking refuge in the ark.

Moreover, by taking into the ark, every species of living being, he saved the whole world. Through which, the world was established a new, and in a loftier fashion, than before the flood -- as we shall shortly explain.

In Noach's service, then, we see three aspects:
1) His service was untouched by the world's abysmal state.
2) He saved and reestablished the world.
3) In doing so, he raised the world, to a higher level.

Let us explore each of these aspects separately:
How great was Noach's power to influence his generation:
Noah could have brought them to repentance, even at the last moment; thereby not only eliminating the punishment of the flood, but transforming it into "rains of blessing."

The second aspect is, that by bringing every species of being into the ark, Noach kept the world in existence. Despite the fact, that the world was in such a dismal state, that the people did not repent, even when the rains began to fall.

All living beings in Noach's ark -- i.e., the whole world -- was in a state resembling that of the future era. All the different species, animals, beasts and fowl, predatory or otherwise; did not attack, or do any harm, to one another, during the entire duration of their stay -- a whole year. This was a totally miraculous phenomenon.

When every species of life in the whole world, is confined together for a long time, in a very limited space, it is impossible, that not even one instance of attack should occur -- especially when talking about predatory beasts, whose very nature is to take the life of other beasts.

This phenomenon happened, because the G-dliness in the ark was of a very lofty order. This was similar to that of the future era, when a wolf will dwell together with a lamb, an eagle with a kid, and none shall harm another; for "the earth will be full with the knowledge of the L-rd."

And this was the state of affairs in Noach's ark: Even when the world was on the lowest of levels (so corrupt that it had to be destroyed), the spiritual condition within the ark, resembled that of the future era.
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This was a miracle unlike any other. Every miracle affects a particular object or place.

The miracle that the manna descended for the Jews during their forty years sojourn in the desert, for example, happened only to the manna, and only in a particular area (that part of the desert in which the Jews were traveling).

Similarly, the miracles that happened to the Jews in Egypt were devoted to a particular category, in a particular place.

In our case, in contrast, the miracle concerned all species of life in the world, and everywhere in the world; for the animals came to Noach's ark from the four corners of the earth.
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It was a miracle that affected the very creation. There were several aspects to this miracle:

If the above applies to the generation of the flood, a generation of a very low spiritual stature, it certainly applies to our days,

1) Such a spiritual descent, as happened in the generation of the flood, is impossible in our days,

2) Noach lived before Mattan Torah [the revelation at Mt. Sinai]: If he was nevertheless able to carry out his service, without being hampered by his environment; we, who have the strength from Mattan Torah, certainly can. …

Everything happened as a result, of Noach's fulfilling G-d's will.

Letter from a Non-Jew

Respectfully, Jean-Marie (John) and Cecilia (Thunder) Rondeau
Cantley, Quebec
Sunday, June 03, 2007

It has become very clear, that the one constant, successful constant, of a people, religion and G-d, over the last 3000 years; is the Jewish Nation, and their relations with the Ultimate Spirit, The G-d of the ages, The Creator Himself.

In other words, NO MESSENGER, no matter how important he may be, can replace the Creator G-d. Yet humanity continues in its vanity, blindly.

The successes of the Jews in all phases of society, proves to the whole world, that they master the truth about G-D, better than the world! Instead of learning from this, often the world turns against them!

In any case, Judaism per say, is for the Jewish Nation. The Jews have however the mandate, to instruct the rest of us, as to how we may best serve G-d, and gain the benefits attached to that in our daily lives, in our society, and in our communities.
We are supposed to be taught by them, about the Seven Commandments of Noah, although few do it.

Quotes from the Lubavitcher Rebbe

The time has come to prepare the world for Moshiach. This includes making it a "settled place," through spreading the Seven Mitzvos.--Purim, 5747,
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[I]nfluencing non-Jews to keep their Mitzvos, the Seven Noachide Laws... will assist our task of making the world into a dwelling place for G-d, and help bring about the arrival of Moshiach.--Purim, 5747,
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"He did not create it (the world to be) a waste land: He formed it to be inhabited (and civilized)" (Yeshayahu 45:18).

This can only happen, when all humanity lives justly and righteously.

This of course is the theme of the Seven Noachide Commandments, with their accompanying laws and ramifications.

Consequently, it is obvious and self-evident, that in modern times, we must carry out the Divine Command we received through Moshe: "To compel all human beings, to accept the commandments, enjoined upon the descendants of Noach."--Shabbos Parshas Tsav, 5747,
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In order that the entire world should be orderly, it is essential, that each and every one of the "seventy nations," should be influenced, so that they will work on settling the world. It is insufficient for only one nation, to be acting properly.--Hisvaduyos 5750
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In these critical times, when nations are challenging one another, and violence is increasing in an unbelievable manner; the Jews have the power, to bring about peace in the entire world....

Ideally, a Jew should stand proudly before the gentiles, and explain to them the Seven Noachide Laws. Emphasizing that they should be carried out, not because they appear to be logically sound, but because G-d commanded them....

When a Jew carries out Mitzvos with pride, a non-Jew stands in awe of him and, hence, will not consider war.
Yud Tes Kislev, 5743,
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There is, of course, no need to emphasize to you, the importance of promoting these Seven Noachide Commandments among gentiles.

In our day and age, it does not require much imagination to realize that, by way of example, had these Divine Commandments been observed and adhered to, by all "Children of Noach," namely the nations of the world, individually and collectively; there would not have been any possibility, in the natural order of things, for such a thing as a Holocaust.

"Letter to Chaplain Brig. Gen. Israel Drazin," Erev Shabbos Kodesh Bereshis, 5747, Hal Boi HaOlam, p.395.
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To the contrary, such activity will increase the respect that the nations show us, for they will realize, that Jews care not only about their own welfare, but also about the good of all humanity, and the whole world.
Shabbos Parshas Tsav, 5747
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the Rambam rules, that this was commanded by G-d through Moshe--to all Jews, to spread these Mitzvas.
Can anyone say (contradict) this command?!
Shabbos Parshas Tsav, 5747.
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"All the gentile nations will flock to [the Beis Hamikdash], and many peoples will go...."

And similarly, also during the end of golus, "Beis Rabbeinu Shebe'Bavel" [770], "will be called [a house of prayer] for all peoples."
--Kuntres Beis Rabeinu Sheb'BaveI," Sefer HaSichos 5752 2:475.
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Through the shluchim [in addition to their work with Jews], it is also essential, to spread goodness, righteousness, justice, and uprightness, among the nations of the world, through the fulfillment of the Seven Noachide Laws.
Hisvadayos 5752
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The Seven Laws must be explained in a way, that the nations can relate to; and because, non-Jews will be willing to listen more quickly and easily, than a Jew.
Hisvaduyos 5748
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When the gentiles see how the Jews, despite all difficulties, follow the path which they were commanded by G-d, they will grant greater assistance to the Jews, in order to facilitate the completion of their mission.
"Address to N'Shei Ubnos Chabad," 26th day of Elul, 5746,
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Non-Jews are also enjoined in the Mitzvah of Torah study (in the areas in which they are obligated).
Hisvaduyos 5748
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The effect on the gentile nations, is especially seen through translations of Torah--including the inner, mystical aspects of Torah, which are revealed in Chasidic thought--in the "seventy" languages of the non-Jews.

Such translations were also carried out specifically for non-Jews, so that they can study the concepts of belief in G-d, Divine Providence, etc.
Hisvaduyos 5750 1:148; Hisvaduyos 5748 4:267, fn. 54 cited in Kol Boi Ha'olam, p. 374.
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Jews have been given a special mission, to teach the gentiles the Seven Noachide Laws, which are intended to spread peace and equilibrium throughout the world.

Furthermore, a Jew is always conscious of the existence of G-d, Who controls every aspect of the world, and watches each deed performed by people.

Therefore, before one does anything to benefit from the world, he first recites a blessing, that can be heard by all those around him.

When a gentile hears a Jew make a blessing, this makes an impression on him as well. For example, it will prevent him from stealing, for he will always remember, that there is a G-d watching every aspect of his behavior.

In this manner, our acts can add to the proliferation of peace and justice in the world.--"Address to N'shei Ubnos Chabad," 26th day of Elul, 5746,
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Non-Jews should be encouraged, to pray properly and regularly.
--Paraphrase from 11th Nissan, 5745, on video.
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The light of the Menorah illuminates the public domain, and neutralizes the "rebellious footsteps."

It also provides an opportunity, to urge humanity to fulfill the Seven Noachide Laws, because they are G-d's commandments for mankind.

Life according to the Seven Noachide Principles, will be free of any rebelliousness against social laws, congruous with the message of the Menorah.
"Compilation of talks, from week of Chanukah," 5747,
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Indeed, the complete expression of G-d's Kingship, is when G-d is accepted as King; not only over the Jewish people, but over the entire world.
1st Night of Sukkos, 5757,
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The end purpose of Creation is that (not only we Jews, but also) the whole world, all mankind, all children of Adam, the first man, indeed, the whole of Creation, nature itself; should acknowledge, that the Creator of the world, is the "King of all the earth."
"Letter to B'nai Yisrael," Chai Elul, 5746.
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This is associated with the Haftorah read this morning which mentions the Messianic prophecy, describing how the holiday of Sukkos, will be celebrated by all the nations.

Similarly, our celebration of Simchas Bais Hashoevah, will also have an effect on the gentiles. Not only will they not disturb the celebrations, they will assist in preparing the celebrations.

Furthermore, they will be inspired to participate, by standing on the side and clapping and the like.
2nd night of Sukkos, 5747
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This also implies involving others (even gentiles), in the celebration.

Not only must they witness the rejoicing, but they must also take part in the celebrations, and attain the unique level of jo,y appropriate for the present evening.
6th night of Sukkos, 5747.