[[Image:The Rebbe.jpg|thumb|Rabbi M.M. Schneerson]]

[[Rabbi]] '''Menachem Mendel Schneerson''' ([[April 18]], [[1902]] – [[June 12]], [[1994]]), referred to by his followers as '''The Rebbe''', was a prominent [[Haredi Judaism|Charedi (traditional Orthodox)]] ~~[[Jew]]ish [[~~Jewish rabbi]] who was the seventh ''[[Rebbe]]'' (spiritual leader) of the [[Chabad Lubavitch|Chabad/Lubavitch]] branch of [[Chassidic Judaism]]. He was fifth in a direct paternal line to the third Chabad/Lubavitch ''Rebbe,'' Rabbi [[Menachem Mendel Schneersohn]] (known as the ''Tzemach Tzedek''), his namesake.

In [[1950]], upon the death of his predecessor, father-in-law and cousin Rabbi [[Joseph Isaac Schneersohn]] (Yosef Yitzchok Schneersohn), known as the "Previous Rebbe" or ''Rebbe Rayat"z'' (an acronym of his name), Rabbi Menachem Mendel assumed the leadership of ''Chabad/Lubavitch''. He led the movement until his passing in 1994, greatly expanding its worldwide activities and founding a network of institutions of Jewish study and [[Torah]] outreach. He raised the issue of Jewish messianism to the forefront of the Jewish world, and was hailed by some Lubavitchers during his lifetime as the long awaited [[mashiach]] (messiah). He had no children, but his legacy remains with over 2,600 institutions he initiated throughout his lifetime.

==View on Noahides==

:''Main article [[Judaism and Other Religions]]''

What ~~I am labeling~~ Rabbi Alan Brill labels the “dualistic” variety of the exclusivist position is really the counterpart to the “metaphysical” variant of inclusivism described above. Here too the real realm of action is not this world, with individual people and nations, but the metaphysical realm of primal and cosmic forces. In this schema, Israel represents cosmic good; the nations represent the primal evil. And while this trend tends to reject philosophy as universal, it should not be considered in accord with the mainstream Kabbalah of Gikkitila or Cordovero.

====Rabbi Isaac Luria====

Nevertheless, this dualistic statement was transformed by later generations of Chabad thinkers into a historical inclusivism, in which the gentiles today are part of the messianic progress; or into a hierarchal inclusivism, in which the gentiles have greater needs to purify themselves.[17]

====~~Rabbi Menachem Mendel Schneersohn~~Bringing Hasidism to the gentiles of America====

Rabbi Menachem Mendel Schneersohn ~~(1902-1984)~~, the seventh leader of Chabad Hasidism, armed with a messianic sense of current era, wanted to bring Hasidism even to the gentiles of America. He does not need to rewrite the offensive text because, for him, since times have changed, the text does not apply. All gentiles are now seen as capable of appreciating the Divine light of Torah. He was also in favor of school prayer and acknowledged the Christian and civil religion of America as a necessary moral force. In some of his homilies he even invokes "in God we trust" printed on United States currency as showing that we share one God.

:The "spreading of the wellsprings" of Chassidic teachings should not be limited to Jews alone, but should be extended outward to non-Jews as well. As [Maimonides] states, the purpose of giving the Torah was to bring peace to the world (Mishneh Torah, Laws of Chanukah 4:14). Similarly, he writes that every Jew is obliged to try and influence those who are not Jewish to fulfill the Seven Laws of Noah. Maimonides also states that one of the achievements of the Messiah will be to spiritually refine and elevate the nations of the world until they, too, become aware of God to the point where Godliness will be revealed to every flesh, non-Jews.

It was important to take the trouble to present these rereading, even though many modern Jews do not have an interest in Hasidic doctrine, in order to show that even seemingly impossible to reread texts can be reread, even by conservative thinkers.

====Forcing Adherence====

When a Jew contemplates violating Jewish law, there is an obligation upon Jews not only to prevent him (physically if necessary and possible) from violating the law, but also there are obligations to teach him or her about the law and to induce or persuade compliance. Indeed, in a post-emancipation society, limiting Jewish sinning rarely is done with coercion and force, and is typically done through persuasion and teaching. As noted above, in this author's opinion, the halacha as generally understood by most authorities rules that there is no obligation to persuade and teach Noachides about the Noachide law. None of the classical commandments designed to deter sinning by Jews (except the biblical prohibition of lifnei iver, which was discussed in part 2 of this section) is generally thought to applicable to Noachides. Thus, there is no obligation of tochacha (to rebuke) a Noachide who sins, there is no notion of arvout (cooperative activity) that compels collective responsibility, and no obligation to separate a Noachide from sin.

One modern responsa stands out as advocating an approach completely different from that generally accepted by Jewish law. The strongest case that a Jew is obligated to teach and persuade a Gentiles to keep the seven commandments is found in the writings of Rabbi Menachem Mendel Schneerson of Lubavitch, in one of his classical responsa. After quoting Maimonides, Malachim 8:10 discussed in part one, Rabbi Schneerson states:

:It is obvious that this obligation [found in Maimonides, Malachim 8:10] is not limited only to a Jewish court, since this commandment is unrelated to the presence of a ger toshav (resident alien), and thus what is the need of a beit din. . . . Thus, this obligation is in place in all eras, even the present, when no gera toshav can be accepted and it is obligatory on all individuals who can work towards this goal. So too, this commandment is not limited to using force -- where, in a situation we cannot use force, we could be excused from our obligation -- since the essence of the obligation is to do all that is in our power to ensure that the seven Noachide commandments are kept; if such can be done through force, or through other means of pleasantness and peace, which means to explain [to Noachides] that they should accept the wishes of God who commanded them in this rules. This is obviously what is intended by Maimonides.

In Responsa Tashbetz (3:133) it states that even in a case where there is no prohibition of lifnei iver, such as two sides of the river, still it is prohibited to assist Noachides who wish to sin, since "we are obligated to separate them from sin." In reality, we have no source for the obligation to separate a Noachide from sin, if it is not derived from the remarks of Maimonides discussed above [Malachim 8:10] that we are obligated to coerce them into accepting commandments, and thus, of course, we may not assist them in violating them.

Rabbi Schneerson concludes by stating:

:From all of the above, it is clear that anyone who has in his ability to influence, in any way, a Noachide to keep the seven commandments, the obligation rests on him to do so, since that was commanded to Moses our teacher. Certainly, one who has connections with Noachides in areas of commerce and the like, it is proper for him to sustain the connection in order to convince and explain to that person, in a way that will reach that persons heart that God commanded Noachides to keep the seven commandments...

====Alternative View====

In Rabbi Michael J. Broyde's review of the literature, the weight of halachic authority is contrary to this analysis, although it certainly is morally laudatory (all other things being equal) to convince Noachides to keep and observe the Noachide laws. Three proofs can be adduced which indicate that the ruling of Rabbi Schneerson is not accepted by most authorities. First of all, as he himself notes, his position assumes that there is an obligation to separate a Noachide from sin. As noted in detail in part 2 of this section, nearly all authorities reject that assertion. Second of all, it assumes the halachic correctness of the opinion of Maimonides concerning the general obligation to compel observance by Noachides; this author suspects that the normative halacha is codified in favor of those who disagree with Maimonides and thus rejects the rulings found in Maimonides 8:10. Finally, it assumes that even within the position of Maimonides the obligation to compel observance includes within it the obligation to persuade. No support is advanced to that proposition, and by analogy, one could easily assert that merely because compulsion is mandatory (when possible) to prevent a violation, persuasion need not also be mandatory. In addition, proof that there is no obligation upon any individual Jew to teach Noachides their laws can be found in the many responsa that permit the teaching of Noachides about their laws: these many responsa all permit this activity -- but none rule it obligatory or compulsory.

In addition, this author believes that systemic jurisprudential concerns within halacha for reciprocity (which are constantly present and which are beyond the scope of this paper) mandate symmetry of obligation between Noachide and Jew. Jewish law certainly does not compel Noachides to enforce their legal system on Jews and certainly does not authorize Noachides to punish Jews for violations of Jewish law. To impose an un-reciprocal obligation upon Jews would violate jurisprudential norms found in Jewish law, where systemic obligations to act for the benefit of others is typically only imposed when those others are obligated to do the same were the situation reversed. Noachides are not obligated to enforce Jewish law; Jews thus are not obligated to enforce Noachide law.

==Biography==

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