Nations of the World

All members of the human race - descendants of Adam HaRishon, except for Am Yisroel - are included in the concept of "Nations of the World." Besides being "human beings," they are also called "Bnei Noach," since all other descendants of Adam were destroyed in the flood, except for Noach and his sons.

Although Adam HaRishon was created directly by Hakadosh Baruch Hu, and his neshama was literally a part of Hashem from above, and furthermore his neshama was a general soul that included all the neshamos of Yisroel, who are the main and most important of his descendants, nevertheless, since he sinned with the Chet Eitz HaDaas, the Nations of the World were also born from him, whose nefashos come from the klipos and sitra achra.

The Nations by Type and Their Source of Vitality[edit | edit source]

Like all creations on earth, the nations' existence comes from the name Elokim, which has the gematria of "nature," the aspect of filling all worlds. The creation of the Nations of the World occurs through many descending levels and tzimtzumim, and furthermore, this limited light comes through concealment and hiding of the Creator from the created.

The difference in the creation of the Nations of the World compared to Am Yisroel is that their root of creation is from the upper makif that does not come revealed in the inner dimension of the recipients. This includes two details:

Only from the upper makif, which is the infinite Or Ein Sof, can the klipos come into existence, because only from such a high place can there be such a great fall and descent, to the point of creating the klipos - the root of the nations' vitality.
To receive divine vitality and existence without being a proper vessel, but rather in a state of separation, this is only possible from the aspect of makif - which is not felt internally, and there is no need to be a proper vessel to receive their possibility of existence from it.

Chassidei Umos HaOlam[edit | edit source]

Among the Nations of the World, there are different types - according to the source of their nefashos in the different klipos: There are those whose nefashos come from the good in klipas nogah, and they are the Chassidei Umos HaOlam who fulfill the Sheva Mitzvos Bnei Noach. Their matter is like the matter of the malachim in the world of Asiyah, who on one hand are from kedusha, but on the other hand are only appointed over influences to this world, which are limited and lowly influences. However, the malachim are still above the level of the upper "ministers" of nogah, because even though the life-force flows through these "ministers" to the world, since they belong to klipa and sitra achra, the influence that passes through them becomes materialized, while the malachim in Asiyah are above them, and their influence is from kedusha.

And so is the matter of Chassidei Umos HaOlam, which is like the matter of the aforementioned malachim.

And although Chassidei Umos also receive their vitality from klipa (the good in klipas nogah), this klipa is positive, like the metaphor of a shell protecting the fruit (unlike a klipa that opposes the fruit), for this is how the world was created initially, that there should be "shell and fruit" but the shell should serve the fruit.

The Other Nations[edit | edit source]

There are nations whose nefashos come from the three completely impure and evil klipos that contain no good at all, and the spark that sustains them only surrounds them in a makif way. Therefore, the nations whose nefashos come from these klipos, "all that they do is for themselves," and "the kindness of nations is sin," for all the charity and kindness that idol-worshipping nations do is only to glorify themselves.

Even among these, there are different types. There are nations that although they are idol worshippers, they are not so evil in their essential nature, meaning they are only an extension and illumination of the essence of evil. They can be corrected and transformed from evil to good, like the seven nations that although "they were the main foundation of idol worship" (Sefer HaMitzvos) and therefore we were commanded in the Torah "you shall utterly destroy them" and "you shall not let any soul live," nevertheless if they abandoned their idols and abominations - we accept them.

In contrast, there are nations that are the essence of evil, meaning they are evil in their very essence, like Amalek who is "the first of nations" - without remedy, and therefore "his end shall be eternal destruction," and about such cases the halacha was ruled: "their breaking is their fixing."

This follows the distinction between the three sons of Noach - Shem, Cham, and Yafes.

Beliefs and Views of the Nations[edit | edit source]

The fact that their root of formation comes from the Makif (encompassing light), and their life-force is received through multiple Tzimtzumim (contractions), influences their perception of Elokut (G-dliness) and their relationship to higher providence.

The starting point is that the divine perception of the nations can only be in the aspect of Memale Kol Almin (immanent divine presence) - the root of creation and nothing more.

The fundamental principle is that although there is no Emunah (faith) among non-Jews, there is wisdom among them. Since their souls are drawn from the face of Adam in the Merkavah (divine chariot), the intellectual soul operates within them. At their best, it is this intellectual soul that guides them on their path.

Since all their knowledge of Hashem stems from and is based solely on human intellect, which necessitates that every innovation has an innovator, and "nothing creates itself," and since the world is an innovation - as it is a reality limited by time and space - it is necessary to say that it has an innovator who created it from nothing, and its entire existence exists through the power of its innovator. Therefore, as long as this power operates in creation, it exists, and without it, it is nothing. Thus, the Creator renews in His goodness every day continuously the work of creation, and the power of the creator is constantly present in creation.

Their Recognition of G-d[edit | edit source]

It follows that the G-d they recognize is merely a supreme power creating beings, and to create limited beings - the Creator must contract Himself and limit His power in creation. This means that all their acknowledgment and belief is only in the limited G-dly power, something acceptable to human reason and intellect - the aspect of Memale Kol Almin.

However, the fact that Hakadosh Baruch Hu is Sovev Kol Almin (transcendent divine presence) - unlimited, this they do not recognize, because human intellect cannot grasp infinity. And they cannot grasp faith that is above reason and knowledge, because there is no Emunah among non-Jews. Therefore, Pharaoh said: "I do not know Havaye" - Sovev Kol Almin, although he knew that "it is the finger of Elokim" - Memale Kol Almin.

Avodah Zarah (Idolatry)[edit | edit source]

In ascending order: There are those who completely ignore and deny the existence of Hashem, or even know their Master and intend to rebel against Him - like Amalek who is the first of nations, and his end is destruction.

There are nations who, despite also being idol worshippers, do not completely deny Hashem's existence, but err in saying He is the "G-d of gods," meaning that although He is G-d, because He is high and exalted - too great and abstract to be involved in creating physical matter, therefore Hashem abandoned the earth to the stars and celestial systems (Heaven forbid), and they - the stars - influence and guide the world according to their will and free choice. In this, they deny divine providence in the world and attribute providence and worldly governance to stars and celestial systems - the source of all natural forces in the world.

Their Belief in Shituf (Partnership)[edit | edit source]

However, there are also Chassidei Umot HaOlam (righteous gentiles) who observe the Sheva Mitzvot Bnei Noach (Seven Noahide Laws), the first of which is the prohibition of Avodah Zarah, meaning they believe that Hakadosh Baruch Hu created the world and guides it, and oversees the existence of all His creatures in everything that happens to them. Therefore, these Chassidei Umot HaOlam have a portion in Olam Haba (the World to Come).

However, according to the Rama in Orach Chaim section 156, the nations - even their righteous ones - are not commanded regarding the prohibition of Shituf, although they are commanded regarding the prohibition of Avodah Zarah.

But idol-worshipping nations do not recognize the name of Havaye at all, like the aforementioned Pharaoh, and therefore say "Hashem has abandoned the earth" and completely deny divine providence in the world.

Free Will, Reward and Punishment - Among the Nations[edit | edit source]

Free will in its truest sense - without any limitations, coercion, or constraints - belongs only to He who is truly unlimited, meaning the Essence of Hashem, who has no cause or source chas v'shalom etc., and therefore only He is completely free to choose as He desires.

The nations of the world have the power of choice in two levels:

Due to being human beings with intelligence, they are less restricted and limited than animals, and certainly more than plants and inanimate objects, meaning they are freer in their nature and character, and can choose their path as they wish.

Furthermore, all animals are limited by the nature that the Creator instilled in them (the eagle is merciful and the raven is cruel etc.), and cannot change their nature. However, humans contain within themselves different natures and can change from one nature to another.

In those matters they were commanded about, namely the Sheva Mitzvos Bnei Noach, they have free choice. Because the very commandment they received from Hashem to fulfill these mitzvos elevates them above their nature, as they are given the power of "the One who commands," placing them in a state where they have choice.

From here also comes the justification for reward and punishment given to the nations for their actions. This too can be explained in two ways:

In truth, reward and punishment are simply consequences of human actions - in a cause and effect manner. Like a child who sticks their finger in hot water, and the result is a burn and suffering.
The reward and punishment for their actions regarding the Sheva Mitzvos Bnei Noach is recompense from Hashem for their deeds, and yet it is just, because in these mitzvos they have true choice according to their level, stemming from their connection and elevation - to Hashem who commands, through the commandment, as mentioned above.

Gentile Kingdoms[edit | edit source]

The king - being elevated above the people, is unique not only in his lofty personality, but also has spiritual powers and inspiration from above that assist him. Like the "minister of Eisav" or "minister of Yishmael" and of Mitzrayim etc.

The root of these matters is planted in the fact that in truth, only "to Hashem belongs kingship and He rules over nations," when Hashem clothes Himself in the sefira of Malchus - He is King of the world. But for Hashem's kingship to be realized in the world, the sefira of Malchus clothes itself in a king of flesh and blood, whose role is to actualize Hashem's kingship and crown Him in the world.

When the Beis HaMikdash existed, it was the king of Israel who was himself completely nullified to Hashem, accepting the yoke of Heaven, "and his aim and thought was to uplift the true religion and fill the world with righteousness" meaning, to crown Hashem over all the people. And he was a fitting vessel to express Hashem's kingship in the world through his personality.

But since we were exiled from our land, the "sukkah of David" fell - that is the kingdom of Israel which sheltered us - into the hands of gentile kingdoms, and Hashem's kingship went into exile, until a radiation of Hashem's kingship rests on the kingdom of kelipah - which is the gentile kingdoms.

Thus Hashem's kingship operates through the gentile kingdoms, and obviously this operation is in concealment and limitation.

From here stems the law that it is a mitzvah to run to see a king and make a blessing upon seeing him. For a Jewish king one blesses "Blessed are You Hashem who has shared of His glory with those who fear Him" (sharing from the essence). And for gentile kings we say: "who has given of His glory to flesh and blood" (some giving). Nevertheless, even to gentile kings is given of His glory - Hashem's kingship.

And all this is based on the fact that Hashem's kingship comes into action through kingship of flesh and blood.

But here is the place to emphasize the great difference between a "kingdom of kindness," which despite being from kelipah is from kelipas nogah and submits to Hashem's will, versus the "wicked kingdom," for whose destruction and uprooting we pray three times daily.

As we say in prayer: "May the wicked kingdom speedily be uprooted and broken and crushed" - this is the wicked kingdom of the three completely impure kelipos. And afterwards we add - "and humble," meaning the kingdom of kindness from kelipas nogah.

And when Hashem fulfills our request regarding the destruction of the wicked kingdom and humbling of the gentile kingdoms, we will merit the fulfillment of our wishes in the previous blessing: "Restore our judges as at first and our counselors as at the beginning etc. and reign over us You Hashem alone with kindness and mercy etc." Through the Rebbe Melech HaMoshiach.

The Nations and the Geulah[edit | edit source]

Today the gentiles act in certain matters with conduct of good and kindness and thereby embody faith in Hashem and reveal that there is a Creator to the world. These actions of theirs stem from the closeness of our generation as preparation for the true and complete Geulah in which will be fulfilled the destiny "and the kingship will be Hashem's."

In past times, only the Jewish people actively fulfilled the divine intention of making a dwelling place in the lower realms, and some of the gentile kingdoms behaved cruelly toward one another, and mainly busied themselves with their own benefit, or conquering other countries and the like. Today one can observe various actions in which the world and the nations prepare and assist as preparation for Geulah - through the matter of tzedakah and education, two fundamental foundations in the settlement of the world, "He created it to be inhabited."