Wednesday, February 11, 2009
Parshat YISRO
God’s “Chosen People” (Exodus 19:3-6)- By Joel Cohen
When the Israelites arrived at Sinai, Moses ascended to God who told him to tell the Israelites that if they heed God and observe His commandments, they shall be His “Chosen People” – a Kingdom of Priests and a Holy Nation.
Why were the Israelites “chosen”? Clearly, they had done nothing in particular to have merited a “chosen” status aside from Abraham accepting a Montheistic God. If the Israelites were chosen on the merit of Abraham, why wasn’t the other Abrahamic line, that is, the Children of Ishmael, also considered chosen? We have nothing to suggest that Ishmael didn’t believe in, didn’t worship, a Monotheistic God just as did his father.
Indeed, the entire concept of being “chosen” seems odd. Even today, Jews consider themselves, argue that they are, “chosen” by God. Surprising. Since the beginning of time, God has placed billions of people onto the earth, but only a small percentage of them have been Jews. Are the non-Jews simply along for the ride? Yes, God does say that the Israelites will be “chosen” only if they follow His commandments -- but such a small percentage in fact do.
• Maybe the Torah’s comment about Israel’s “chosen” status is actually a jingoistic (or nationalistic) claim to a preferred status among the Nations of the World -- in the same way that Christians and Muslims, respectively, claim that their belief is the only true “Way”?
• When the Children of Israel worshipped the Golden Calf, did they become unchosen? And if not, why not? Could there have been a more extreme defiance of His Law?
Rabbi Adam Mintz
The promise that God made to the Jews to be His “chosen people” has created much controversy throughout the ages. Joel---your questions are valid. Why the Jews? And, the Golden Calf wasn’t the only time that we should have forfeited our “chosen” status.
The first question that must be addressed is what it means to be “chosen”. Rabbi Judah ha-Levi, the great Spanish Jewish philosopher who wrote the Kuzari, argued that the Jews are inherently better than other people of the world. This belief forced him to argue that anyone who converts to Judaism was in some fashion present at Mt. Sinai so that they too acquired the special “chosen” status. According to this explanation, the “chosen” status explains God’s special relationship with the Jewish people. We are inherently different than everyone else. This special quality is part of our very being and cannot be forfeited, even if we sin.
However, many medieval Jewish philosophers and commentators disagreed with the Kuzari and argued that “chosen” is a status that we earned and that we continue to earn. According to this explanation, there is nothing inherently different between the Jew and the Gentile. However, God gave us the opportunity to be special by observing the ritual and ethical commands of the Torah. According to this explanation, “chosen” is not an inherent quality---it is a challenge to each Jew to live a life that merits the title “chosen”. Why then, according to these scholars, did God not take away our status when we sinned? That question is answered at the end of the Book of Shemot after the sin of the Golden Calf. One would imagine that Moshe was concerned at that moment that the Jews, even if not annihilated, would lose their status of “chosen”. Therefore, Moshe asks God to remember His relationship with Abraham, Isaac and Jacob. If we don’t deserve the special status, maintain that “chosen” status for the sake of those righteous people who came before us. That is a comforting guarantee for a challenge that confronts each Jew every day.
Eli Popack
The reference in this weeks Pasha and your question, to priests, does not refer to the Kohanim, priests who are descendants of Aaron the High Priest, Rather, the reference here is to the “priestly function”.
The priest’s function is to “bring” G–d to the people, and to elevate the people to be nearer to G-d. The purpose of the Jews is to bring G–d to the world and the world closer to G–d. In our association with the outside world every one of us – man or woman – must fulfill priestly functions. The juxtaposition of a “kingdom of priests” and “a holy nation” indicates that through being holy and dedicated to Torah and mitzvot in our private lives we can be successful ambassadors to the outside world. This “priestly function” was termed by the prophet Isaiah as a “light to the nations”.
This sense of responsibility is also the true meaning of being chosen. Each one of us was chosen at the Giving of the Torah described in this weeks Torah reading. The Sages tell us all Jewish souls which would ever be born were present, including all future proselytes to Judaism.
Joel it is this responsibility to imbue our surroundings with spirituality that separates us as a different people, arguably this is the first iteration of Global Spiritual Social Responsibility.
Being chosen in your question connotes a certain level of arrogance, rather when we speak about being G-ds spiritual choice, the way to achieve that, is specifically through humility. In addition this ability is not ethnocentric it is available to anyone that subscribes to Judaism whether by birth or by choice. In addition in Judaism we are not fond of proselytizing rather The Torah gives everyone the ability to make their mark in their own way, eg the 7 Noahide Laws, living a just and spiritual existance.
This too is possibly the reason that we are not “unchosen” by sin for the essence of every single Jewish soul is constantly connected to G-d and therefore unencumbered by the actions that can be repaired through Teshuva, return.
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2 comments:
Joel,
G-d chose the Jewish people, he made them ”chosen”, though the Jews chose G-d as well (at the foot of the mount) they didn’t segregate themselves. Historically (pre Sinai) the Jews were integrating vagabonds with no distinction. Once “chosen” however we inherited an inseparable nationalistic and most often jingoistic attitude. (The latter seems more realistic)
And to you second point; you can’t divorce children.
Rabbi Mintz,
Why would one imagine that Moses was concerned that g-d would retract the given status, on the contrary the, Jews were immune to being un-chosen, that’s why G-d wanted to completely annihilate then in Exodus 32.
Reb Eli,
You remind me of Tevye “I know we are the chosen people. But once in a while, can’t you choose someone else?”
Arutz Sheva Feb. 2001 :
Why are the Jews called “The Chosen People”?
Man is man. When compared with all other nations, Jews have no additional human features. So then why do you think the Torah calls the Jews a "chosen people"?
The term “chosen people” or the word ‘chosen’ imply? I would say that one who has merited distinction based on his own acts, and is ascribed credit by another, may be termed "chosen" by the other. But does this compliment apply to each individual Jew? Let’s consider it together based on what the Torah has to say.
Avraham lived in a society permeated by idolatrous practices - he too worshiped idols. Upon his later analysis of what is real and true as he observed the world, Avraham arrived at the conclusion that there can be only one G-d, he beholds infinite wisdom, His wisdom reflects in all He created, He is just, kind, merciful, and He is not of the material of this world - He is not physical. Noting man's clear distinction as the only rational being on Earth, Avraham further understood that G-d desires man to use his mind above all else. Avraham arrived at proofs for his reasoning, such valid proofs that G-d desired His words be carried out in the world through Avraham and his descendants, to whom Avraham would teach the ways of G-d. This is expressly stated in Genesis, 18:19,"For I know (him) that he will command his children and his household after him and they will keep the way of G-d to do charity and justice...."
For the singular reason that Avraham approached this life - and ultimately his relationship with G-d - using rationale, intelligence, and proofs, G-d therefore chose Avraham - and thereafter his descendants - to be the guardians and teachers of His Torah. It is most crucial that one realize this distinction between Avraham and all others of his era, which is the same distinction between Judaism and all other religions: Judaism is based on rationale and proofs, just as all other areas of study, such as math and natural science. Conversely, all other religions base themselves on belief and claims, not subject to proof. HaShem does not desire this approach, demonstrated by His gift to man of intelligence.
Avraham discovered G-d and Judaism with the same methods we use to prove scientific fact. G-d created both religion and science. Therefore, by design, both require the identical, intelligent approach in order to discover the layers of HaShem’s wisdom enveloped in each. This approach of reason - the only approach - is what Avraham engaged to demonstrate to others the fallacy of idolatry and ditheism. He taught G-d’s existence via proofs, and that following the Creator of the universe is what is reasonable and true. Man cannot deny logic, and Avraham soon attracted thousands of adherents. That G-d revealed himself to Avraham is the irrevocable endorsement that Avraham discovered what is real and true about life and the universe. We learn that G-d waited for someone like and Avraham to find G-d, and not vice versa. G-d revealing Himself to man without man exerting his intelligence will never happen. G-d does not desire that man be forced into worshiping Him. This is why the Torah states in connection with revelation at Sinai, (Deut. 5:19) “A loud voice, and no more.” Meaning, although one historically proven event was required to prove G-d's existence and the veracity of the Torah, it also coerced the Jews into the acceptance of G-d, as the proof was undeniable. This is not HaShem’s desired method for man’s approach to Him.
HaShem wishes that man use intelligence, not his fear, nor faith, nor belief. This applies to all areas of life, starting with the most important area, man's knowledge of, and adherence to G-d. Selecting Avraham and his descendants to teach the world, G-d teaches just that.
Jews are bound to study G-d's system of Torah, both for our own edification, and to teach other nations, demonstrated by Avraham's life's work of reaching out to others. Thus, we are referred to as the "chosen people"(1), Deuteronomy, 10:15, "Only in your fathers did G-d desire and did He love them, and He chose their seed after them from all other peoples, as this day."
Based on G-d's words noted herein, a Jew must not feel arrogant towards a Gentile. Certainly, if such a Jew is non-observant, he does not fulfill in himself G-d's desire for man, nor does he lay claim on the term chosen. And even when one does fulfill G-d's plan and adheres to the Torah, the term "chosen" is not complimentary to him, but actually to Avraham. We read in Deuteronomy 7:8, "Because of HaShem’s love for you and because He observes the oath He swore to your forefathers..."
G-d secured the blessings of Avraham upon his son Yitzhak, with the qualification that Avraham adhere to G-d's ideals, as stated in Genesis, 26:4-5, "I will increase your offspring like the stars of the heavens, and I will give to your offspring all these lands, and all nations of the earth will bless you. Because Avraham obeyed My voice, and observed My safeguards (laws), My commandments, My decrees, and My Torah.”
Where do we see our goal of "a light unto nations" realized? In Deuteronomy 4:6-8 we read, “And you shall safeguard and perform them, [commandments] for it is your wisdom and discernment in the eyes of the peoples, who shall hear all these decrees and who shall say, ‘Surely a wise and discerning people is this great nation!’…” The Rabbis stated in line with this quote, that we are chosen for no other reason than to imbue the world with G-d's wisdom. G-d did not create “Jews” and “Gentiles“. G-d created “man“. Later on, man deviated through idol worship. But from G-d’s initial plan it is quite clear, He desires ALL mankind follow him. That He chose a people most suitable to receive, study and teach His ideas to others, follows G-d’s initial plan. Deuteronomy 9:5 and 9:6 state emphatically, “Not due to your righteousness or upright hearts do you come to inherit the land…”
The very fact that G-d selected David and Solomon as His kings, the descendants of converts, demonstrates that G-d judges one based on his own merit, not on his lineage. Although these great men were not descendants of the “chosen” people, this is immaterial.
Maimonides - responding to a convert’s query whether he could accurately state in his prayers “G-d of our fathers” - instructed him that Avraham was indeed his father, as “father” is measured not in biological terms, but in ideological terms. Maimonides taught that converts are truly descendants of Avraham.
Jews can become corrupt - we are not exempt from emotions and erroneous opinions which lead to sinning against G-d. Equally true, being a member of the “chosen people” does not brand us as good any more then not being a member brands us as bad or inferior- our free will determines our own merit. We must think clearly, and appreciate that the term chosen did not devolve upon us today - it is Avraham's appellation - who was not even a Jew. We do share that reference, provided we study, understand, teach, and follow G-d's instructions to Avraham, Yitzhak, Yaakov, and Moshe.
HaShem desires all mankind know Him. It is only due to our forefathers' adherence to G-d's ideals, that HaShem selected them. They demonstrated intelligence in all areas of life starting with religion, and they embodied moral perfection essential to act as G-d's emissaries - transferring G-d's will to man - every man.
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