Origins and Foundational Philosophy
Chabad, also known as Chabad-Lubavitch, is a significant Hasidic dynasty within Orthodox Judaism that originated in the late 18th century. Founded in the village of Liozna, Belarus, in the 1700s, the movement was established by a figure known as the Alter Rebbe.
The name Chabad is an anglicised acronym derived from the Hebrew words Chochma, Binah, and Daat, which translate to wisdom, understanding, and knowledge.
This nomenclature reflects the intellectual and scholarly foundation of the organisation, which seeks to combine the legalistic and rational perspectives of Eastern European Jewry with the mystical traditions of Kabbalism.
Unlike other Hasidic sects that may emphasise emotionalism, Chabad focuses on a rigorous intellectual approach to religious law and mysticism. The primary scriptural text of the movement is the Tanya, written by the founder.
This work serves as the movement's masterpiece, establishing a comprehensive theological and eschatological framework that governs every aspect of life for its adherents.
The Theological Hierarchy of Souls
A central tenet of the movement is the belief in a fundamental genetic and spiritual disparity between the Jewish people and the rest of humanity.
According to the Tanya, every Jew possesses a Nephesh Elokit, or a divine soul, by virtue of their blood and lineage. This godly soul provides an innate capacity for enlightenment and a direct connection to the creator.
In contrast, Gentiles are believed to possess only a Nephesh Habahamit, which is described as an animal soul. This soul is considered carnal and fleshy, driven by base impulses and instincts rather than divine reason.
Because Gentiles lack the divine soul, we are seen as being incapable of ruling themselves or maintaining moral order without external guidance. This theological distinction forms the basis for the group's perspective on global governance and its relationship with the non-Jewish world.
Tikkun Olam and the Governance of Gentiles
The concept of Tikkun Olam, or repairing the broken world, is a primary religious responsibility within this framework.
While many modern interpretations of this phrase focus on social justice, the movement understands it as the duty of the Jewish people to take control of the world for the benefit of all inhabitants.
Since the Goyim possess only animal souls, their attempt at self-rule is seen as fundamentally flawed and dangerous. It is the Jewish burden to take the reins of government to prevent the chaos inherent in the carnal nature of the Gentile population.
Of course this is not acknowledged as a form of enslavement, but as a necessary and benevolent act of guidance. By ruling over the lesser souls of the Gentiles, the Jewish people fulfil their divine mandate to restore order to a fractured creation.
This mentality shapes and justifies the active involvement of the organisation in political and governmental affairs across the globe.
The Messianic Leadership of Rabbi Schneerson
The most influential figure in the modern history of the organisation was Rabbi Menachem Mendel Schneerson, the seventh leader of the dynasty. Born in 1902 and passing in 1994, Rabbi Schneerson is considered the most significant Jewish figure of the 20th century.
Under his leadership, the group expanded its influence from its Brooklyn headquarters into a global network of power. Schneerson introduced the Kiruv or outreach program, which sought to bring secular Jews back to religious practice.
This initiative was driven by the belief that God needs every Jew to return to the faith to trigger the arrival of the Messiah. The slogan Hashem needs every yid reflects this obsession with blood and genetics, asserting that the end times can only be ushered in once the Jewish people are united in their religious observance.
Many followers of Schneerson regarded him as the Messiah, and his authority was absolute, with political leaders from around the world visiting him to seek his counsel and support.
The Noahide Laws and Political Integration
The movement has successfully integrated its religious objectives into the legal and political structures of Western nations, particularly the United States and the European Union.
A pivotal moment in this process occurred in 1982 when the United States Congress and the President issued a joint resolution to designate 4 April 1982 as a national day of reflection in honour of Rabbi Schneerson’s 80th birthday.
This proclamation officially recognised the seven Noahide Laws as a moral code for all Americans, regardless of their personal faith. These laws include prohibitions against idolatry, blasphemy, murder, theft, and sexual immorality, as well as requirements to establish courts of justice and avoid eating the flesh of living animals.
The strategic purpose of promoting these laws is the systematic de-Christianisation of the West. By encouraging Gentiles to adopt Noahidism, the movement seeks to replace traditional Christian structures with a system that centres the Jewish people as the moral and political authorities of the world.
Eschatology and the Third Temple
The ultimate goal of the organisation’s operations is the reconstruction of the Third Temple in Jerusalem. The First Temple (Solomon's Temple) was destroyed by the Babylonians, and the Second Temple was razed by the Romans in 70 AD.
From the perspective of the movement, the absence of the Temple is an open wound that has lasted for 2,000 years. Its reconstruction is viewed as the essential catalyst for the arrival of the Messiah and the beginning of the end times.
This objective requires the destruction of the Al-Aqsa Mosque and the Dome of the Rock, which currently stand on the foundation stone of Mount Moriah. During modern military conflicts in the State of Israel, soldiers of the Israel Defence Forces have been observed wearing uniform patches depicting the Third Temple.
These patches are provided by the organisation to remind the combatants that the true purpose of the war is the reclamation of the holy site and the preparation for the messianic era.
The Historical Struggle Against Edom
Chabad’s worldview is defined by an ancient and ongoing conflict between the descendants of Jacob and the descendants of Esau.
In this theological framework, Esau and his descendants are identified with Edom and the Roman Empire. This legacy is believed by Jews to have been inherited by the Christianised nations of Europe and the West.
Consequently, the White race and the Christian religion are identified as the primary ancestral enemies of the Jewish people.
The destruction of Rome, which they see as White nations and Western Christian civilisation, is seen as a prerequisite for the triumph of the Jewish mission.
The movement seeks to weaken this enemy by promoting secularisation and the removal of Europeanness from European and American identities.
This struggle is a zero-sum game in which the survival and success of the Jewish people depend on the eventual dismantling of the spiritual and cultural heritage of Esau’s descendants.
The Global Religious War
The current instability in the Middle East and the State of Israel is understood as part of a broader global religious war. This conflict is not merely about territory or politics but is a fundamental struggle between disperate spiritual forces.
The objective is to ferment religious extremism to such a degree that it forces a catastrophic confrontation. The killing of high-ranking religious leaders in the region is a deliberate tactic to ensure that there is no diplomatic off-ramp, thereby hastening the arrival of the end times.
This war is also a war on beauty, as ancient and aesthetically significant sites are targeted for destruction. The movement believes that the resulting chaos will ultimately lead to the collapse of the enemies of Israel and the establishment of a new world order centred on the rebuilt Temple in Jerusalem.
Financial and Property Power
The influence of the organisation is bolstered by immense financial resources and property holdings. Adherents pool their wealth into a series of non-profits and charities, creating a massive collective fund that is used to buy political power and acquire property.
In locations like Brooklyn, the group owns a significant portion of the real estate, providing a secure base for its global operations. This financial power allows the group to act as the mafia of the Jewish world, exerting pressure on governments and institutions to ensure that its religious and political objectives are met.
The lobby created by these resources is instrumental in directing the foreign policy of the United States toward supporting the messianic goals of the movement in the State of Israel and beyond.
The De-Christianisation of the West
The transition of the West from a Christian society to a secular and eventually Noahide one is a core directive of the movement.
This process has accelerated since the 1980s, with the integration of Noahide principles into government and the ongoing erosion of Christian values. The goal is to ensure that the West no longer identifies with its traditional religious and cultural roots, which are seen as obstacles to the Jewish mission.
By promoting a version of morality that is divorced from Christian theology, the movement prepares the Gentile population for a secondary role in a world governed by those who possess the divine soul.
This long-term strategy aims to create a global environment where the Jewish people can fulfil their role as the rightful rulers of a repaired world, free from the interference of the ancestral enemy, Esau.
How America was Conquered
Chabad-Lubavitch migrated to America after they won America over by successfully embedding themselves within the American political apparatus.
Their influence in America was built through a strategy of pooling resources among followers to invest heavily in real estate and business. This allowed the movement to generate vast amounts of money, which is used to influence politics and buy politicians.
The movement's ability to coordinate was demonstrated during the 1939 rescue of their leader, Yosef Yitzchak - Rabbi Schneerson's Father-in-Law, from Nazi-occupied Warsaw.
This operation required an extraordinary degree of help and coordination between America, working on behalf of the Jewish Supreme Court Justice Louis Brandeis and Attorney General Benjamin Cohen.
The rescue involved a staggering level of coordination that transcended the borders of warring nations; it included the U.S. State Department, the German Nazi party, and even the head of German military intelligence, Admiral Wilhelm Canaris.
Helmuth Wohlthat, a member of the Nazi party who specialised in nationalist industry and economics, was contacted by a senior official in the U.S. State Department and agreed to help in order to curry goodwill with the United States.
Major Ernst Bloch, a distinguished World War I veteran carried out the rescue. He located the Rabbi's apartment, obtained fuel coupons and military clearances for SS checkpoints, and loaded the Rabbi and his family onto a truck. He then escorted them to a train station where they received first-class tickets and boarded a train filled with Nazi soldiers and officials to ensure their safe passage out of the country.
This remarkable ability to operate above the bureaucracy of the nation-state - to collaborate with adversaries, and use American money and diplomacy to achieve the goals of international Jewry continues to this day.
Since then, America's foreign policy has - reliably and consistently - supported the Greater Israel project and the eventual establishment of Pax Judaica, a one-world government based in Jerusalem.