==How the approaches are categorized==

The sources we will be examining need to be categorized in multiple dimensions; to divide them simply between “pro-dialogue” and “anti-dialogue” would be to erase their richness. The most obvious of these dimensions is that which categorizes positions as exclusivist, inclusivist, or universalist/pluralistic.

===Exclusivist===

Let me explain. For the [[Judaism_and_Other_Religions#Exclusive Position|exclusivist]], one's own community, tradition, and encounter with G-d is the one and only exclusive truth; all other claims on encountering G-d are a priori false. ~~The pluralist takes~~ Judaism is the ~~opposite tack, accepting that no one tradition can claim~~ sole path to ~~possess the singular truth. In between is the inclusivist~~ G-d; those who ~~acknowledges that there~~ are ~~many communities with their own traditions and truths, but maintains~~ not Jews are at best bystanders in the ~~importance of his own way of seeing thing as culminating~~Divine scheme, ~~subsuming, or perfecting all other truths~~and at worst antagonists. This view can be found in some Talmudic texts and in many later commentators. Some renowned authorities in this category are: Rabbi [[Shlomo ben Yitzhak]] (Rashi), some readings of [[Maimonides]], Rabbi [[Yehudah ben Betzalel Loewe]] (Maharal), Rabbi [[Zevi Yehudah Kook]], Rabbi [[Isaac Luria]], Rabbi [[Menachem Mendel Schneersohn]].

===Inclusivist===

For the [[Judaism_and_Other_Religions#Inclusive Position|inclusivist]], other religions are explained by his own religion. All humanity is beloved by G-d and chosen from amongst all creation. As Zephaniah has prophecied, the nations will in messianic times all call upon G-d. The distinction between Israel and the nations is the presence – or absence – of the Sinai revelation. All have the image of G-d, but the Sinai experience is only for Jews. He acknowledges a world outside his own, but relies on his own worldview to make it comprehensible and give it meaning. He speaks the language of his own theology, and uses its vocabulary to describe outsiders. Some renowned authorities in this category are: Rabbi [[Yehudah Halevi]], some readings of [[Maimonides]], Rabbi [[Yosef Gikkitila]], Rabbi [[Ovadiah Seforno]], Rabbi [[Yaakov Emden]], Rabbi [[Samson Raphael Hirsch]], and Rabbi [[Abraham Isaac Kook]].

In this, he differs from the pluralist, who will address others in their own language. The pluralist can be criticized for trying stepping outside his own religious language rather than pushing its boundaries, but can be admired for naming others in their own terms.

The irrelevantist considers other faith communities as religions worthy of tolerance without a theory of other religions. Although this approach is not particularly useful for understanding Noahidism, it deserves mention because is the most common approach of halakhic Jews today. Some renowned authorities in this category are: Rabbi [[Menachem Meiri]], and Rabbi [[Joseph Soloveitchik]].

==Each of the above can be subdivided==

===Historical-Mission===

This variation on inclusivism maintains that Judaism has a messianic mission to spread the doctrine of monotheism throughout the world. The monotheistic religions of the other nations both reflect the success of the mission until now, and play a role in the mission’s continued advance toward the messianic age. It transforms the millennia of Diaspora into part of the redemptive progress of history, with all that entails for remembering and feeling the pains accumulated along the way

===Metaphysical===

This variation maintains that non-Jewish nations finds themselves not as part of a historical progression, but in the metaphysical realm. Other religions will be seen not as means of bringing individuals or nations to monotheism but as binding themselves to metaphysical attributes. In this, it might be a particularly useful basis for discussions with metaphysically-inclined Noahide nations; For example a mutual encounter with the Greek Orthodox Noahides concerning theories of Divine glory, blessings and energies. However, metaphysical models are limited in their utility in an era where few embrace, or even understand, metaphysical language.

===Heirachical===

Israel is a chosen people, who transforms the world. Other religions share a common root of Judaism; all religions are of the same tree with Judaism as the trunk. The religions are not needed for Jewish self-understanding, but to fail to recognize the nature of the branch religions is to fail to properly understand the world.

===Pluralistic===

An approach that clearly affirms a common core of all religions, which over time became encrusted and thereby lead to devolution of various faiths. In the modern age we now seek a collective activity of all humanity’s seeking to return to the original core. The Biblical vision of becoming a light unto the nations is as part of a joint effort to worship together. The eventual goal is a messianic restoration to Eden.

==Convention used for naming approaches==

===Chabad===

Conservative approach based in part on teachings rooted in Jewish mysticism. Assumes that current religions are false and obstacles to the emergence of a true noahide faith. Based on the teachings of the Arizal and Rambam, exile is a manifestation of the cosmic reality of breakage and evil. The nations are not merely the non-Jews or anti-Israel; they are the same stuff as the evil at the beginning of creation. This leads to the notion that non-Jews have no souls, although this has been modified by the teachings of Rabbi [[Menachem Mendel Schneersohn]]. This approach is [[Judaism_and_Other_Religions#Exclusive Position|exclusivist]] and assumes that there is only one Noahide faith. This category includes the teachings of Rabbi [[Menachem Mendel Schneersohn]] as well as any other exclusivists quoted by Chabad based Noahide groups.

[[:Category:Chabad Approach|Chabad Approach]]

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