Maike Hickson and Paul Cahill
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Circumcise therefore the foreskin of your heart, and stiffen your neck no more. Because the Lord your God he is the God of gods, and the Lord of lords, a great God and mighty and terrible, who accepteth no person nor taketh bribes.
He doth judgment to the fatherless and the widow, loveth the stranger, and giveth him food and raiment.
And do you therefore love strangers, because you also were strangers in the land of Egypt.
Deuteronomy 10.16-19
(LifeSiteNews) — In the previous part, we examined Chabad–Lubavitch’s doctrine of the supposed Moshiach (Messiah) which they expect, and the organization’s messianic goals.
Chabad-Lubavitch is a Hasidic Jewish denomination based in New York, but with a very wide international network. It was formerly headed by Rabbi Menachem Mendel Schneerson, known by many as “The Rebbe” or “The Lubavitcher Rebbe.”
Chabad doctrine holds that the Moshiach could come imminently, and that it is a common duty to hasten his coming by:
- The performance of mitzvot (the 613 commandments or ritual actions of Rabbinic Judaism)
- The spreading of “Yiddishkeit” (“Jewishness,” Jewish customs and way of life, and Rabbinic Judaism itself) amongst Jews
- The spreading of the Noahide Laws amongst non-Jews
When he arrives, he will supposedly:
- Rebuild the Temple in Jerusalem
- Gather all the exiled Jews into the land of Israel
- “Fight the wars of God and be successful”
- Achieve world peace through the imposition of the (anti-Christian) Noahide Laws and the subjection of non-Jews to Jews.[1]
Once these are achieved, it will be clear to all that a “presumptive” claimant is indeed the (supposedly) real Moshiach. These goals differ slightly to those of other groups, who may believe that items in the second list are necessary before the Moshiach can arrive.
Each of these goals have the potential to exacerbate the tensions in the Middle East – and indeed, it seems that they are already doing so. They are especially concerning to Catholics, for reasons discussed elsewhere.
There are several reasons why we should be interested in this organization and its ideas.
The first reason is that Chabad, following the teachings of its late leaders, is a proponent of some very shocking theories of racialism and racial supremacy – and that this racialism is key to understanding its other apocalyptic theories, particularly around the Noahide Laws and the future state of non-Jews.
The second reason is that despite this abhorrent racialism, Chabad is no small and insignificant group: its documented and open links extend to the World Economic Forum, media personalities, multiple world leaders, and politicians from across the political spectrum.
In this piece we will examine their racialist theories, before launching into a deep exploration of their political links and impact on the world today in subsequent parts.
Racism and racialism
Racism is a controversial subject. It is sometimes said that Leon Trotsky invented the word – the implication being that those of a traditional or conservative bent should eschew the term as something imbued with the presuppositions of communism.
In fact, the term racialism has been used since the nineteenth century to describe a similar set of ideas.
The term racism has come to be associated specifically with the treatment of racial minorities, but the Oxford Languages dictionary provides a subtly different definition of racialism:
[T]he belief that different races possess distinct characteristics, abilities, or qualities, especially so as to distinguish them as inferior or superior to one another.
As we shall see, Chabad’s branch of the Hasidic tradition promotes ideas about both the souls and bodies of Jews and non-Jews that appear to conform to this definition. In summary, Schneerson and Chabad teach the following racist or racialist ideas:
- Jews have a superior soul to non-Jews with a special divine spark or spark of the Moshiach, which gives them alone the power to be united to God
- Non-Jews do not have the same soul as Jews – they have lesser or even evil souls
- The special “Jewish soul” equips Jews to hasten the Moshiach’s coming by the performance of mitzvot, including spreading the naturalist Noahide religion among non-Jews (and thus necessarily at the expense of Christianity).
And perhaps the least comprehensible of all:
- When the Moshiach comes, non-Jews will submit to the Noahide laws and realize that “the purpose of their existence is to serve the Jews.”
In this essay, we will refer to the The Tanya, by Rabbi Shneur Zalman of Liadi – the founder of Chabad-Lubavitch. Along with its daily Maimonides study program, Chabad encourages its adherents to study a section of The Tanya each day. They frequently cite the following text:
R[abbi] Zusya of Hanipoli used to say: ‘When Mashiach comes, the Jewish people will go out to greet him with Tanya in hand.'[2]
The Chabad website refers to it as “the fundamental, classic work upon which all concepts of Chabad Chasidim are based” and “indispensable to an understanding of the Chasidic movement and the philosophy behind it.”[3] It is a key source for Chabad’s doctrines of racial supremacy.
The supposed superiority of the Jewish soul
Rabbi Nissan Dovid Dubov explains that, according to Chabad doctrine, “[a] Jew is a composite of two distinct souls.”[4]
Only Jews possess a “godly soul,” he says, in addition to the “animal soul” shared with non-Jews. Non-Jews lack this “godly soul,” which “strives towards the sanctification of God.”
What is it that distinguishes the “Jewish soul” from the “non-Jewish soul”? It is related to the kabbalistic idea of “divine sparks.” Schneerson himself taught:
Every Jew has a soul which is an essential G‑dly spark.[5]
He explains elsewhere to university students:
A non-Jew and every created thing does have a Divine spark, but it is not the same kind of the Divine spark that a Jew has.[6]
On the Chabad website, Rabbi Eliezer Shemtov – a shliach (emissary) in Uruguay – explains the implications of this:
The soul of the Jew is different than the soul of the non-Jew. They have different characteristics, potentials and needs. Every Jew has essentially the same type of soul as any other Jew.[7]
According to The Tanya, souls exist before they are infused into a human body.[8] This work states:
[T]he soul of every Jew [is] derived from G-d’s thought and wisdom […]
… the Jewish soul, which stems from Divine wisdom (as stated above), actually derives from G‑d Himself.[9]
In notes on this work, personally reviewed and annotated by Schneerson, Chabad Rabbi Yosef Wineberg paraphrases The Tanya and explains further:
The soul of a Jew descends into a body for a purpose—in order to fulfill a specific spiritual mission in this world.[10]
Schneerson tells us what this mission is:
So the mission of a Jew in life is to transform the physicality of the world into spiritual, divine. The non-Jew has a different purpose and therefore the two do not have the same Divine spark.[11]
According to Chabad doctrine, this spark can never be extinguished or lost. This is why Schneerson rebuked a Jewish-born convert to the Catholic Faith on video, telling him that by “apparently” ceasing to be Jewish, he has committed “the biggest sin that can be done” and has a “big illness” which was “deeper than [either of them] could imagine.”[12]
Such a cessation was only “apparent” because of this esoteric doctrine of the inextinguishable Jewish soul.
The relative status of Jewish and non-Jewish souls
One of the most striking elements of Chabad’s teaching is that non-Jews have lesser souls. Schneerson writes:
[S]ince the soul of a Jew is ‘a part of G‑d Above,’ there is absolutely no comparison between Jews and non-Jews.[13]
The Chabad website repeats the same doctrine:
[T]here can be no comparison between Jewish and non-Jewish souls inasmuch as a Jew’s soul ‘is truly part of G-d Above.'[14]
There is a famous saying attributed to the Jewish sage Hillel:
Whosoever destroys one soul, it is as though he had destroyed the entire world. And whosoever saves a life, it is as though he had saved the entire world.
However, it appears that this may not mean what we think it means – at least in Schneerson’s doctrine. He revealed how he understood this maxim upon hearing that a particular Jewish woman had finally decided not to have an abortion. He wrote:
Thank you for the good news. It is written in a mishnah [tenet of the oral law] of the [Talmud’s] Tractate Sanhedrin that anyone who saves one Jewish soul is as though he saved the entire world.[15]
In other words, Schneerson understood this text to be expressing the value of Jewish souls, and not of all souls or lives in general. This comment and others in throughout this article express these ideas about the superiority of the Jewish soul over the inferiority of the non-Jewish soul.
In a letter (provocatively entitled “An explanation of the statement in Tanya, ch. 1, that the souls of the gentiles do not possess any good”) Schneerson explained this doctrine further. The non-Jewish soul has a small amount of divine spark in him (he said) and it is darkened – whereas Jews have the full divine spark in them.[16]
This is because of the kabbalist theories about the impure “spheres” or “shells” from which non-Jewish souls are derived.
Non-Jewish soul and bodies are derived from kelipot (spheres) of impurity
In the system of Kabbalist mysticism followed and promoted by Chabad, “kelipas” means “shell” or “husk.” Some people have understood it in the sense of “spheres.”
On this topic, Schneerson cites a work by the third Lubavitcher Rebbe:
[The gentiles souls are from] the three impure kelipos [‘husks’ or ‘spheres’ of reality] and contain no good at all.[17]
By contrast, according to this obscure mysticism, the Jewish soul is derived from the “kelipah nogah” – the fourth kelipah, which is closest to holiness.
The very first book of The Tanya teaches the same thing:
For in the case of Israel, this soul of the kelipah is derived from kelipat nogah, which also contains good, as it originates in the esoteric ‘Tree of Knowledge of Good and Evil.’
The souls of the nations of the world, however, emanate from the other, unclean kelipot which contain no good whatever, as is written […] that all the good that the nations do, is done from selfish motives.[18]
Schneerson explains this comment:
[With regard to] the Tanya’s statements that the three impure kelipos do not possess any good at all, the intent is not that they [the Gentiles] do not possess a spark [of G-dliness] at all.
For without a spark of good, it is impossible for any entity to exist. (Although their existence comes from an encompassing light; nevertheless, we are forced to say they possess some type of spark.)[19]
He continues in his own words, mentioning many other sources that teach the same point:
This spark, however, has become so separated and darkened, that it is as if it is evil, i.e., it has no feeling at all for G–dliness.[20]
Elsewhere on the Chabad website, one can find a further, troubling explanation of this point:
Kabbalah further delineates two distinct types of Kelipah: Kelipat Nogah—literally Kelipah that can be illuminated, and Shalosh KelipotHatmayot—’three totally impure Kelipot.’
Kelipat Nogah can be uplifted and refined, while the only form of reformation or redemption for the three impure Kelipot is their destruction.[21](Emphasis added)
Elsewhere, Schneerson teaches that not only the souls, but even also the bodies of non-Jews are derived from these three impure kelipot. He writes:
This choice [of the Jewish people from amongst the nations] alludes to the differences between Jewish and gentile bodies. For the existence of a gentile’s body stems from the three impure kelipos, while a Jew’s body stems from kelipas nogah.
The distinction between the three impure kelipos and kelipas nogah is as radical as the difference between the kelipos and the realm of holiness. For the three impure kelipos cannot ascend to holiness, while the kelipas nogah has the potential to do so.[22]
In The Tanya, we find the following, which talks about both bodies and souls:
[T]he kelipot are subdivided into two grades, one lower than the other. The lower grade consists of the three kelipot which are altogether unclean and evil, containing no good whatever. […]
From them flow and derive the souls of all the nations of the world, and the existence of their bodies, and also the souls of all living creatures that are unclean and unfit for consumption, and the existence of their bodies. […][23]
Mitzvah campaigns intended to fan the divine sparks into flames – and bring the Moshiach
According to its Kabbalist mysticism taught by Chabad, the reason the Jewish soul is different to the non-Jewish soul is because of the mitzvot which the Jewish person must perform:
Jews are given an extra layer of soul, in order to accomplish all the extra commandments we have, and it is true that we call this soul ‘the divine soul.'[24]
According to Schneerson’s doctrine, the performance of the various mitzvot is also the means by which the divine spark in the Jewish soul is fanned into a flame, and by which Yiddishkeit is spread. Len Weksler, a member of Chabad based in California, recounts an experience with Schneerson in which he explains his teaching:
[H]e explained that every Jew has a divine soul which is like an electrical spark or a pilot light. And that spark never dies, that pilot light never goes out, even if a Jew has gone away from Judaism. So the way to bring such a person back is to turn up the flame, to ignite it into a blaze of illumination.
He went on to say that this was his goal—to illuminate Jewish life through the Jewish soul, brightening and fanning its flame.[25]
In the previous part, we suggested that Chabad are most known amongst Jewish people for a kind of “street evangelization” to Jews, which involves handing out Shabbat candles to Jewish women and encouraging Jewish men to lay on tefillin (prayer boxes and straps, called “phylacteries” in the Gospels) for prayer.[26]
These campaigns are carried out with great friendliness and brotherly love – but the purpose here is not to seek Gentile converts to Judaism. Rather, the brotherly love is one for fellow Jews, based squarely on these ideas of a special Jewish soul which only they possess, and the need to elevate or fan the divine spark into a flame, through the spread of Yiddishkeit and the performance of simple mitzvot.[27]
Not only this, but the spread of Yiddishkeit and the performance of the mitzvot are key ways of reforming creation and hastening the redemption and coming of the Moshiach. The Chabad website explains:
As a connection between man and G‑d, as a bridge between Creator and creation, a mitzvah is a deed of cosmic significance, a deed of infinite value unto itself.
Citing Maimonides, the Rebbe repeated time and again: a single person performing a single mitzvah could be the deed that tips the scales and brings redemption to the entire world and all of creation.[28]
Schneerson taught that the coming of the Moshiach is dependent on the worthiness of the Jewish people, as manifested in the performance of these mitzvot. He taught, first quoting Maimonides:
[Maimonides writes:] ‘If he fulfills one commandment, he turns the scale of merit in his favor and in that of the whole world and brings salvation and deliverance to all his fellow creatures and to himself.’ (Laws of Teshuvah 3:4)
By using the term ‘one commandment’ the Rambam is clearly indicating that its size is not important — for if the balance is precise and delicate, then even the slightest change will weigh the balance completely to the side of good — and bring our righteous Mashiach.[29]
Schneerson taught that each Jew has within him a spark of the Moshiach:
… there is a spark of Moshiach in every Jew, and there is a spark of every Jew in Moshiach. He is a general soul. Even if the literal Moshiach hasn’t arrived yet, a person can liberate his own spark of Moshiach.[30]
Schneerson also explained elsewhere:
[E]very Jew has the ability through his small spark to have some influence on the total Mashiach.[31]
As previously discussed, Chabad and Schneerson follow the controversial opinion of Maimonides – that it is a mitzvah in itself to spread the Noahide Laws amongst the Gentiles.
Schneerson developed this further, teaching that it is also a key condition for the coming of the Moshiach.[32]
This is the reason behind the further racialist doctrine taught by Chabad, namely that Jews are also given higher faculties than non-Jews; this is so that they can lead non-Jews to the Noahide Laws. Chabad materials explain that the Jewish soul has the three higher attributes of wisdom, understanding and knowledge, by which God intends them to guide the rest of the world in the Noahide Laws – which are linked to the seven lower, emotional attributes of the non-Jews:
In Kabbala and Chassidut, the Seven [Noahide] Commandments are equivalent to the seven lower sefirot [powers].
The ten sefirot, through which Gd made the world and man, are divided into three ‘intellectual’ attributes […] and seven ’emotional’ ones.
The three intellectual attributes are associated with the Jewish people who provide the legal and spiritual interpretations of the Seven Laws to the descendants of Noah.
Each law parallels one of the seven ’emotional’ sefirot. […]
In previous pieces we have discussed the relationship between the Moshiach and the Noahide religion which many believe will be imposed on non-Jews in the messianic era – and why this may be of special concern to Catholics, beyond the intrinsic incompatibility of these two religions.
Let’s consider this naturalist Noahide religion for non-Jews further, in light of the supposed superiority of the Jewish soul.
Non-Jews must be taught and subjected to the Noahide Laws, administered by the Moshiach and the Jewish people
It is well known that the Jewish religion does not actively seek converts. This is because the Jewish religion is considered to be for the Jewish people – which we can now see means “those persons who possess a Jewish soul.” The Chabad website states:
Judaism does not believe in proselytism, because not everybody needs to be Jewish in order to find grace in the eyes of G–d and have his place in the world-to-come.[33]
Conversion is possible under certain circ*mstances. According to Chabad, this is because such converts are regarded as having been born with a Jewish soul:
An authentic convert is one that, although born of a non-Jewish mother, is born with a Neshamah, a Jewish soul. It is this Neshamahthat pushes him or her to become a full-fledged Jew or Jewess. In other words, we may say that this individual was born (destined or with a propensity to become) a convert.[34]
Even without the superior Jewish soul, it is possible (in this paradigm) for non-Jews to elevate themselves somewhat. On the Chabad website, Wineberg explains this nuance, albeit in terms which still betray a commitment to racialist theories of Jewish supremacy:
When a Jew acts in a benevolent manner, he is motivated mainly out of concern for the welfare of his fellow. The proof of this is that were his fellow not to need his help, this would give him greater pleasure than the gratification derived from his act of kindness.
Concerning the nations of the world, however this is not so. Their motivation is not the welfare of their fellow; rather, it stems from a self-serving motive—the desire for self-glorification, a feeling of gratification, and the like.
It should be noted that among the nations of the world, there are also to be found those whose souls are derived from kelipat nogah. Called ‘the pious ones of the nations of the world,’ these righteous individuals are benevolent not out of selfish motives but out of a genuine concern for their fellow.[35]
As a result, non-Jews may attain a place in the world to come by submitting to the Noahide religion.
For the non-Jew it is sufficient to respect the Code of Laws known as the Seven Noahide Laws in order to deserve the choicest spot in Paradise.[36]
As discussed, Noahidism is a system of naturalism, which prohibits, excludes or dilutes the Christian religion in a way which will be unacceptable to Christians themselves.
Non-Jews are to be subject to significant civil discrimination
In light of this esoteric racialism, which treats non-Jews as selfish creatures, with merely animal and emotional souls, which are derived from mystical spheres of impurity along with their bodies, and are in need of the guidance of the Jewish people and their Moshiach, we can also see why the naturalist pseudo-religion of Noahidism puts non-Jews at a significant civil discrimination and disadvantage in comparison to the Jews.
For example – contrary to the Torah (Numbers 35.30) – Noahides can be executed with a much lower threshold of proof than Jews, on the basis of one witness (and a single judge, with no warning).[37]The annual cycle of Maimonides readings, promoted by Chabad, presents this and other principles to Chabad adherents, along with commentaries such as this:
Now the Rambam (Maimonidies) closes and tell us, by the way, unlike Jewish law for Jews, the Noachide is killed with merely one witness.
Unlike Jews who need 23 judges for capital punishment, a Noachide needs one. He doesn’t need a warning like the Jewish people do.[38]
These words are from the commentary of the late Chabad Rabbi Yehoshua Gordon. Gordon is not just an insignificant rabbi: his video catalogue on the Chabad website is enormous, and his obituary there calls him the “[b]eloved host of the world’s largest daily Torah classes, congregational rabbi and acclaimed mentor” and “Teacher to Thousands.”[39]
Non-Jews are also to be punished more harshly for crimes against Jews, than Jews are to be punished for the same crimes against non-Jews – which appears to be contrary to both the letter and the spirit of the Torah (see the appendix below). For instance, consider the different punishments set out by Maimonides in the annual cycle again:
When a Jew unintentionally kills a servant or a resident alien, he must be exiled. […]
When a resident alien kills a Jew unintentionally, he should be executed, even though he acted unintentionally.[40]
There are also acts which are crimes for non-Jews but not for Jews. For example:
A Noachide who slays any soul, even a fetus in its mother’s womb, should be executed in retribution for its death.
Similarly, if he slew a person who would have otherwise died in the near future, placed a person before a lion, or starved a person to death, he should be executed for through one manner or other, he killed.
Similarly, one should be executed if he killed a pursuer when he could have saved the latter’s potential victim by maiming one of the pursuer’s limbs.
These laws do not apply with regard to Jews.[41]
It might be argued that some of these rulings apply exclusively to what should be done in the Land of Israel itself.
But that hardly makes the situation any better. Nor would anyone accept such an excuse if we were dealing instead with how Jews should be sentenced in a Christian nation.
The chief explanation for this injustice lies in the esoteric racialism we have been discussing.
There are many other such examples in Maimonides alone – not to mention other key texts. We should remember that these are the ideas of a highly authoritative writer, promoted by Chabad, published on its website, and proposed to adherents for daily study.
In light of this, we can perhaps understand the fate that Schneerson taught awaits non-Jews in the messianic era.
The purpose of non-Jews’ existence is to serve the Jews
Schneerson taught that in the messianic era, non-Jews would actually serve the Jews, having been made for precisely this purpose, and being of considerably lesser worth.
He taught that the messianic age will reveal that a Jew’s essence is to be “part of God,” and that this unity with God is “beyond the potential of a Gentile”:
… Mashiach will reveal […] the soul’s very essence. [This] Yechidah, literally translated as the ‘one’, is the level of the soul which is totally unified with the Ultimate Oneness — G-d.
This spiritual capacity totally transcends the natural order.
It is beyond the potential of a gentile.
Only a Jew, because his essence is ‘veritably a part of G-d,’ has the possibility of relating to G-d on such a frequency.[42](Emphasis added)
These ideas have consequences: in the Jewish Tablet Magazine, Rabbi Shaul Magid alleges that in 1957, Schneerson said:
The Torah need not be afraid of the world; rather its role is to run the world.[43]
While it is difficult to verify and to find the original context for this text, it is certainly true that Schneerson taught that non-Jews will both “serve and assist the Jews” and “realize that the purpose of their existence is to serve the Jews”:
All the creations, even the gentile nations, will continue to exist in the Messianic Age — Would one expect G-d to suddenly kill off three billion people? That would be the very opposite of the Torah approach for, ‘the ways of the Torah are peace.’
Rather, the gentiles will continue to exist — however, the G-dly force which maintains their existence will be openly revealed and therefore, as the prophets declared: ‘Kings will be your foster fathers.’
The gentiles will realize that the purpose of their existence is to serve the Jews.
This is the inner meaning of the verse: ‘And the sea covered up their foes.’ The existence of even the enemies of the Jewish people will be transformed through the revelation of G-dliness in the Messianic Age, and they will serve and assist the Jews.[44](Emphasis added)
Conclusion
Let’s consider again the definition of racialism given at the start:
[T]he belief that different races possess distinct characteristics, abilities, or qualities, especially so as to distinguish them as inferior or superior to one another.
It seems very evident that this definition is manifested in a group which holds that:
- Jews have a superior soul with a special divine spark, which gives them alone the power to be united to God
- Non-Jews do not have the same soul as Jews – they have lesser or even evil souls
- The special “Jewish soul” equips Jews to hasten the Moshiach’s coming by the performance of mitzvot, including spreading the naturalist Noahide religion among non-Jews (and thus necessarily at the expense of Christianity).
- When the Moshiach comes, non-Jews will submit to the Noahide laws and realize that “the purpose of their existence is to serve the Jews.”
The language of the texts which we have been discussing is complicated, and assumes knowledge of obscure kabbalistic mysticism. Nonetheless, reading these texts is important, since they show us key tenets of the Chabad-Lubavitch movement.
These ideas are not shared by the Jewish people as a whole. It is also not clear that everyone associated with Chabad believes such ideas, especially outside of Israel, where Chabad’s outward image and politics have a different emphasis.
However, these racialist ideas have been available on Chabad’s English Language website, and have been promoted by the group for decades. Further, they are definitely not limited to “Chabadniks” in Israel, or to the upper echelons of Chabad, or to old texts on a website.
These ideas appear in Chabad’s annual cycle of readings from Maimonides, which is promoted to all members. We can see evidence of the diffusion of these ideas on social media in a popularizing and Chabad-aligned YouTube couple (“That Jewish Family”), who openly present the idea that Jews have the special Jewish soul, “and they come from a higher level.”[45]This 2022 video had 381,000 views in mid-2024.
As such, every American needs to know about these racialist ideas taught by a movement which has been honored and promoted by all the U.S. Presidents since 1978 when President Jimmy Carter first established a “Day of Education” in Schneerson’s honor.[46] This also applies to Presidents Reagan and Trump.[47]
Everyone needs to know that world leaders and media figures are sharing platforms, lauding and praising a group which openly promotes this spiritualized theory of racial supremacy.
It is reasonable to ask: To what degree are these figures being influenced by this group and its ideas? Are they even aware of them?
And everyone – Jew and non-Jew alike – needs to know that those associated with this group (or its fellow travelers) are a significant voting bloc in Israel, with links and possible influence with Prime Minister Benjamin Netanyahu and others. Ideas such as those discussed in this piece, along with the messianic goals previously discussed, may even be having an influence on the ongoing conflict in Gaza.
These links and connections will be the subject of subsequent parts of this special report.
Appendix:
Now the Rambam (Maimonides) closes and tell us, by the way, unlike Jewish law for Jews, the Noachide is killed with merely one witness.
Unlike Jews who need 23 judges for capital punishment, a Noachide needs one. He doesn’t need a warning like the Jewish people do.[48]
— Chabad’s Rabbi Yehoshua Gordon, whom they call the “[b]eloved host of the world’s largest daily Torah classes, congregational rabbi and acclaimed mentor” and “Teacher to Thousands.”[49]
The murderer shall be punished by witnesses: none shall be condemned upon the evidence of one man.
Numbers 35.30
If a stranger dwell in your land, and abide among you, do not upbraid him: but let him be among you as one of the same country. And you shall love him as yourselves: for you were strangers in the land of Egypt. I am the Lord your God.
Do not any unjust thing in judgment, in rule, in weight, or in measure. Let the balance be just and the weights equal, the bushel just, and the sextary equal. I am the Lord your God, that brought you out of the land of Egypt.
Leviticus 19.33-36
Let there be equal judgment among you, whether he be a stranger, or a native that offends: because I am the Lord your God.
Leviticus 24.22
There shall be all one law and judgment both for you and for them who are strangers in the land.
Numbers 15.15
I took out of your tribes men wise and honourable, and appointed them rulers, tribunes, and centurions, and officers over fifties, and over tens, who might teach you all things.
And I commanded them, saying: Hear them, and judge that which is just: whether he be one of your country, or a stranger. There shall be no difference of persons, you shall hear the little as well as the great: neither shall you respect any man’s person, because it is the judgment of God.
Deuteronomy 1.15-17
Circumcise therefore the foreskin of your heart, and stiffen your neck no more. Because the Lord your God he is the God of gods, and the Lord of lords, a great God and mighty and terrible, who accepteth no person nor taketh bribes.
He doth judgment to the fatherless and the widow, loveth the stranger, and giveth him food and raiment. And do you therefore love strangers, because you also were strangers in the land of Egypt.
Deuteronomy 10.16-19
Thou shalt not pervert the judgment of the stranger nor of the fatherless, neither shalt thou take away the widow’s raiment for a pledge.
Remember that thou wast a slave in Egypt, and the Lord thy God delivered thee from thence. Therefore I command thee to do this thing.
Deuteronomy 24.17-18
Cursed be he that perverteth the judgment of the stranger, of the fatherless and the widow: and all the people shall say: Amen.
Deuteronomy 27.19
… leaving the commandment of God, you hold the tradition of men, the washing of pots and of cups: and many other things you do like to these.
Well do you make void the commandment of God, that you may keep your own tradition.
Our Lord Jesus Christ (Mark 7.6-13)
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