EXOD171 Jewish Ethics are dominated by the equality of all human beings. "One law shall be to him that is home-born, and unto the stranger that sojourneth among you" [this verse]. To countenance any distinction would be inconsistent with the quintessence of our teachings. Since One God created us and since He reveals Himself as a loving Father, it follows as a corollary that we are all his children. "Have we not all one father", pleads Malachi (ii.10), "and hath not one God created us? Then why do we deal treacherously every man against his brother, profane in the covenant of our fathers?" Nor must it be thought that the belief of the Election of Israel negatives a belief in the equality of all peoples in His eyes. What the phrase "Chosen People" stresses is that Israel, as the depository of divine truths, must not keep to itself truths for which they have been chosen to communicate onto the world at large. Israel has been chosen, not to inherit the pleasures of this world for themselves but to point out to others also the glories of the higher life, here and in the Hereafter. The pious of all creeds will share the Life to Come. Consequently, the Jew has studiously avoided converting others to his outlook on life. He has only welcomed those into his fold, and even then reluctantly, who sought admission of their own volition and free will and who were urged to do so by disinterested motives, by the desire to embrace the faith of Israel. Not exclusion is our aim, but tolerance and consideration for all; above all, a genuine respect for the sincere faith of another. Judaism has never entertained pretensions to be the sole depository of the means of grace. It has neither claimed membership of our faith as a guarantee of the salvation of soul, nor has it denied salvation of soul to anyone not born a Jew. According to the Talmud [Meg. 13a], a man who renounces idolatry automatically arranges himself on the side of Judaism. All he needs for salvation is the exercise of his moral powers for doing good.