About a week ago, I was invited by a Noahide community in a distant country to give them a remote class via Zoom. I prepared to talk about the Oneness of God, figuring that it's a great Noahide topic. But the moment we connected online, the community members asked me to speak about Hanukkah.
Their request caught me by surprise. Largely
because it was a personal challenge for me, as I typically think of Hanukkah in
Jewish terms and was not sure that I could find a message in my heart which
would apply to Noahides as well. So, we agreed that I would go on discussing my
planned topic and to return to the topic of Hanukkah later on; though I was still
unsure what I would say.
Continuing on, I explained the Oneness of God in terms of
the concepts expressed by Rabbi Bachya ibn Pequdah in his “Gate of Unity”. Then
I touched slightly on concepts expressed by Rabbi Shneur Zalman of Liadi in his
“Gate of Unity and Faith”. I merely touched on the latter and didn't overly
elaborate on the concepts because I felt that they may have been too deep to
get across in one sitting and certainly, with a translator struggling along to
convey the ideas. Also, it seems to me that knowing Rabbi Bachya ibn Pequda
teachings on monotheism alone, already makes a person into a “kosher”
monotheist; without needing to delve conceptually deeper.
When I completed my discussion of God’s Oneness concept,
suddenly before I knew what I said, a Hanukkah concept I had studied earlier
that day from the teachings of the Lubavitcher Rebbe, just popped my mouth in a
way which was perfectly suited for Noahides.
The Lubavitcher Rebbe taught that the Hellenists harbored
a deep appreciation for philosophy and culture. Therefore, they tended to leave
local wisdoms and cultures intact with an eye towards incorporating them into a
larger Hellenic framework. Their seemingly even handed approach was applied to
Judaism as well. They adored Jewish wisdom and culture, so long as they can get
the Jewish devotion to God out of the way; meaning, the Hellinists were irked
by the idea that ultimately a Jew practices Judaism not because it’s
intelligent or culturally expressive, but because of what God commands.
This applies to Noahides as well. There are lots of
people in the wider world who technically can be said to unknowingly practice
some or even all the Noahide commandments because they believe that it’s
intelligent and the finer way to be. Thank God that there are such people.
Certainly, the world is a safer place and maybe even a kinder place because of
them. However commendable this may be, broadly speaking, they are still not
really practicing out of a conviction that God commanded them to and are therefore,
missing the main point which truly connects their practice with God.
Just as a Jew celebrates on Hanukkah that s/he’s
practicing Judaism firstly and primarily because the “mitzvahs” are God’s
commandments, so too a Noahide can celebrate the same for his or her
“mitzvahs”. A “mitzvah” is a “mitzvah”! In this sense, what difference
does a number make, whether it’s seven or 613?
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An Afterthought:
In Chabad thought, it’s taught that the beauty of a
“mitzvah” is that it offers connection without requiring parity.
Usually, when two entities bond there must be some
parity; namely, a significant area of overlap upon which the bonding can occur.
For example, with a teacher and a close student, even if the teacher is far
more educated than the student, they share much in common: their humanness,
academic interests, likely common life experiences, etc.
When it comes to the relationship between humans and God,
there is no parity; hence, no automatic relational bonding. God’s absolutely
Infinite and humans are finite. Compared to Him, even the highest of spiritual
realms, let alone their resident souls and angels, are finite and share nothing
at all in common with Him. If so, how is any true contact made?
The answer is via “mitzvahs”, commandments. Carrying out
a command requires no parity. The Infinite One commands. The finite being
carries it out. And despite the unbridgeable disparity, in that moment the two
have connected. Thus, “mitzvahs” become the relational solution for the
disparity.
In fact and perhaps surprising, the Torah turns certain
human states of heart and behaviors, into “mitzvahs”, even though they
naturally occur in human relationships without ever needing to be commanded.
Examples of these can include: loving God, revering Him, imitating His ways,
praising Him, thanking Him, etc. Why does the Torah turn these beautiful, sweet
and often spontaneous feelings and gestures into commandments?
It’s likely because with humans love, reverence, imitation,
praise and thanks can build relational bonds; but, only because there’s parity between
them.
In truth, since there is no such parity with God, in
order for such human feelings and efforts to form a relationship with God, they
must first be turned into “mitzvahs”. Only as “mitzvahs” can they ascend to
attain their desired goal of bonding with God; as “mitzvahs” are the only vehicle
which bond beyond disparity.
(This also clarifies why a “mitzvah” is more potent when
performed by the one who is commanded than by a well intentioned
volunteer.)
The special bond with God which “mitzvahs” afford is
truly a cause for celebration. Hanukkah celebrates that this bond was preserved
against severe pressure from the Hellenic cultures of the time (and in future
generations as well). It’s a celebration which Noahides can also share in. As
they too were given “mitzvahs” by the Creator; seven, sub-divided into many,
direct means to access and connect with Him.
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