בס”ד
Chassidic Discourse
Based on Likutei Sichot vol. 5, p. 150
In Jewish tradition, there’s a long-standing discussion about the role of non-Jews in the world and what moral responsibilities they carry according to the Torah. This is not a modern question. Great Jewish thinkers like the Rambam (Maimonides) and Ramban (Nachmanides) already addressed it centuries ago (see commentary of Ramban to Bereshit 34:13) . But perhaps more recently and accessibly, the Lubavitcher Rebbe offered insights that remain deeply relevant today — not only for Jews but also for non-Jews who seek to understand their purpose in creation.
Justice and the Role of the Non-Jew
The Torah addresses not only the Jewish people but also recognizes the moral responsibilities of non-Jews — the so-called Bnei Noach (Children of Noah). According to the Ramban (commentary to Bereshit 6:13), these responsibilities extend beyond the classic Seven Noahide Laws to include rational ethical imperatives necessary for a just and moral society, such as honoring parents and giving charity. This reflects a broader understanding of the obligations of non-Jews. More broadly, this touches on a fundamental debate between the Rambam and the Ramban regarding the scope of the Noahide commandment of Dinim (laws): while the Rambam limits it to establishing courts to enforce the other six laws, the Ramban interprets it more expansively to include a full system of civil and ethical legislation.
At first glance, the Rambam appears more restrictive. He states that non-Jews are not formally obligated to give tzedakah (see Rambam, Laws of Kings 10:10). However, as the Lubavitcher Rebbe explains, even the Rambam acknowledges that failing to act compassionately — especially when one also prevents others from doing good — represents a severe moral collapse. The destruction of Sodom and Gomorrah serves as the Torah’s most chilling warning: when a society becomes so self-centered that it not only withholds kindness but punishes those who show it — even to the point of killing someone for giving charity — its very right to exist collapses.
Why Are We Even Here?
This leads to a central question: why did G-d create humanity? The Lubavitcher Rebbe, drawing on Rashi’s commentary to Bereishit 1:1, teaches that the world was created for the sake of the Torah and its commandments — that is, for the Jewish people to fulfill their divine mission. However, this does not mean that non-Jews lack purpose in the divine plan. On the contrary, they have a vital role in making the world a livable, ethical, and just place — a concept known as yeshuv ha’olam (see Isaiah 45:18). While the Jewish and non-Jewish missions are distinct, both are essential to the fulfillment of G-d’s vision for creation
Tzedakah is key to this mission. Not because people need to be commanded to do good, but because it is rational, human, and morally obvious. If someone is in need and you can help — how could you not? This logic is reflected in the Sefer HaChinuch’s reasoning for the mitzvah of honoring parents (Mitzvah 33): since your parents gave so much to you, it is only fair and right to return that love and care with respect.
The Depth of the Story of Shechem
A striking Torah example of moral complexity is the story of Shechem, where Shimon and Levi take revenge after their sister Dina is violated. The Rebbe points out that they should have consulted their father Jacob before taking action — not only out of respect but because even moral outrage must be channeled through wisdom and responsibility. Yet, their pain is acknowledged. When Jacob rebukes them, they reply with raw emotion: “Should our sister be treated like a prostitute?!” Their moral compass was not broken — it was burning too fiercely.
What Does This Mean for Us Today?
The Torah’s message here is profound and universal: to be human is to be morally responsible. Whether you are Jewish or not, your life has purpose. For non-Jews, that means living ethically, honoring parents, giving to those in need, and standing for justice. This isn’t extra credit — it’s the foundation of what it means to exist.
Even the story of the Tower of Babel (Genesis 11) echoes this idea. G-d didn’t want all people in one place, thinking and speaking the same (see commentary of Ibn Ezra and Ramban to Bereshit 11:3). He wanted diversity, spread across the world — each community contributing to the global mission of making the world a home for the Divine.
Conclusion: A Shared Mission
The Torah is not a book of exclusivity. It’s a divine guide for humanity. While Jewish law has more detailed commandments for Jews, non-Jews have an equally meaningful role in G-d’s plan: preparing the world to reflect divine goodness.
Whether you live in Tel Aviv or Toronto, Buenos Aires or Bangkok, you can fulfill this mission. By being honest. By helping others. By respecting your parents. By refusing to participate in injustice. This is the Torah’s universal message: make this world a place where G-d feels at home — by being the best version of a human being you can be.
The blog is a summary of the class of Rabbi Tuvia Serber
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