עֶס זַיינֶען דָא צוֵוייעֶרלֵיי חוּקִּים: א) אַ גֶעזֶעץ וֶועלכֶער שׁאַפט לעֶבעֶן ב) אַ געֶזעֶץ וועֶלכעֶר וועֶרט באַשׁאַפעֶן פוּן לעֶבעֶן. מעֶנשלִיכֶע געֶזעֶצעֶן זַיינעֶן געֶשׁאַפעֶן פוּן לעֶבעֶן, דעֶרפאַר זַיינעֶן זֵיי אִין יעֶדעֶר לאַנד פאַרשִׁידעֶן, לוֹיט דִי תְּנָאִים פוּן לאַנד. תּוֹרַת ה', אִיז דעֶר גֶ-טלִיכעֶר געֶזעֶץ וועֶלכעֶר שׁאַפט אַ לעֶבעֶן. תּוֹרַת ה' אִיז תּוֹרַת אֱמֶת, דִי תּוֹרָה אִיז אִין אַלעֶ עֶרטעֶר אוּן אִין אַלעֶ צַייטעֶן גלַייך, תּוֹרָה אִיז נִצְחִית.

There are two kinds of laws: (a) laws that generate life and (b) laws that result from life.

Man-made laws result from life. That is why they differ in every country, each according to its local circumstances. G‑d’s Torah is the Divine law that generates life. It is “the Torah of truth” — the same in all places and at all times.1 The Torah is eternal.2

A Story with an Echo

One day in 5673 (1913), the Rebbe Rayatz found himself traveling in a railway carriage with several men who were debating the virtues of various political systems. Among them were a number of Jews, each of whom cited teachings from the Torah and the Sages in order to prove that the system he favored was the closest to Judaism. Some of them later turned to the Rebbe Rayatz and asked him his opinion.

The Rebbe Rayatz answered that the Torah is the ultimate embodiment of truth and goodness. Accordingly, it comprises within it all the positive virtues that are found in all the political systems authored by men.3