EXOD313 It is widely recognized that a man's obligation of service corresponds to the degree of favor bestowed upon him. In every generation there are events which occasion one people to be singled out from all other peoples for God's special favor. They, in turn, must distinguish themselves in the service of the Creator, May He be exalted, to a greater degree than all of the other peoples. But there is no way to know this by the intellect alone. For instance: God chose us by bringing us out of the land of Egypt, dividing the Red Sea, and the other favors which followed, which are too well known to be mentioned. [Correspondingly] the Creator, May He be exalted, singled us out from all other nations for service, which He bound us to so that we might express our thanks to Him. For accepting this service He promised us reward -- in this world and the next -- that is indescribable, a grace and a kindness from Him, made He be exalted. Now, all this becomes clear only through the Torah, as it says in Scripture: “You have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to Me. Now, if you listen carefully to My voice and keep My covenant, you will be for Me a special treasure among all the peoples, for all the earth is Mine. And you will be for Me a Kingdom of priests and a holy nation” (Shemos 19:4-6).

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EXOD314 The national character of the covenant is clear-cut in both biblical and rabbinic literature. The covenant is specifically between God and the Jewish people; its terms do not apply to others: [Exodus 19:5-6; Leviticus 20:24, 26; Psalms 147:19-20]. The Rabbis continued this theme. Probably the best indication of this is what they say with reference to the Sabbath, which is the symbol of the ongoing covenant between God and Israel and consequently, according to the Rabbis, the equivalent of all of the other commandments. (Cf. J. Nedarim 38b and Exodus Rabbah 25:12). The Torah says: [Exodus 31:16-7.] On this the Rabbis commented: Mekhilta d-Rabbi Yishamael, Ki Tissa on Exodus 31:17). This is not simply a matter of ideology: it has a pervasive effect on practice as well. Specifically, Jewish law operates like any other legal system in assuming that its rights and obligations apply fully only to the members of the national group. The Rabbis made this explicit by asserting that non-Jews are subject to only the seven commandments given to the children of Noah -- that is, prohibitions against murder, idolatry, incest, eating a limb torn from a living animal, blasphemy, and theft and requirement to establish laws and courts. (T. Avodah Zarah 8:4; B. Sanhedrin 56a, 60a). Non-Jews are given certain protections and privileges in Jewish law, (M. Gittin 5:8, T. Gittin 5:4-5) as aliens often are in other legal systems, but they are not required to take on “the yoke of the commandments” (a rabbinic expression) (See, for example, Sifra “Shemini” 12:4, on Leviticus 11:45 (57b) and M. Berachot 2:2 because that was exclusively a feature of God's covenantal relationship with the Jews. That part of the Jewish covenantal notion should be fairly easy for Christians to understand because Christianity also conceives itself as the prime way of relating to God -- indeed, as the “New Covenant” that supersedes the “Old Testament.” Anyone who refuses to believe in Jesus is, according to the Christian scriptures, condemned: “No one who believes in him [Jesus] will be condemned; but whoever refuses to believe is condemned already because he has refused to believe in the name of God's only Son.” (John 3:18. Compare also John 15:1-6, Acts 4:12, I Corinthians 1:18, and 2 Corinthians 2:15). Indeed, despite all the progress in Catholic-Jewish relations since the Vatican issued its 1965 document Nostra Aetate, in a recent papal statement on the subject, the Vatican asserted that Catholicism is the only “instrument for the salvation of all humanity,” that all other faiths are “gravely deficient,” and that even other denominations of Christianity “suffer from defects.” (Sheler (2000) “Pull Back or Reach Out? Interfaith Statements Seem to Differ Markedly,” U.S. News and World Reports (September 18), 74. The Vatican document is called Dominus Iesus, and it was issued on September 6, 2000.) It makes perfect sense that people of all faiths should consider their own to be the best, for otherwise why would they affirm it? In contrast to the three Western religions, many Eastern religions do not claim to have an exclusive hold on the truth or the good and, therefore, permit adherents to embrace several religions simultaneously; but even followers of those religions clearly think that their chosen faith(s) is (are) the best. Minimally, people think that their own faith is best for them, and many would go further, claiming that their faith is best for everyone. What is probably harder to communicate is the fact that for the Jewish tradition the superiority of Judaism does not mean, as it historically has for much of Christianity and apparently still does for Catholicism, that it is the only way in which people can fulfill God's will for mankind and be “saved” (a word that means in Christianity to be delivered from sin but in Judaism means instead liberation from the dangers and limitations of life, including rule by others). Jews are required to obey the law because they are part of God's covenant with Israel at Sinai; (See, for example, Deuteronomy 7:9-11). Non-Jews were never part of the Sinai covenant and, therefore, are not obligated under it. This does not mean, though, that non-Jews are excluded from God's concern or prevented from enjoying God's favor. On the contrary, if they abide by the seven commandments given to Noah and seek to be righteous, they have done all that God wants of them. “The pious and virtuous of all nations participate in internal bliss,” the Rabbis said (Sifra on Leviticus 19:18) -- a sharp contrast to the eternal damnation inherited by those who reject Jesus according to some versions of Christianity. Even at the prime moment of nationalistic triumph, the Exodus from Egypt, the Rabbis picture the ministering angels singing songs of praise over the destruction of the Egyptians in the Red Sea, but God rebukes them, saying, “My children lie drowned in the sea, and you sing hymns of triumph?” (B. Megillah 10b). Thus, contrary to many versions of Christian and Muslim faiths, the Jewish covenant does not entail exclusivity or triumphalism. Moreover, the Rabbis did not seek to convert non-Jews to Judaism, and many of them maintained that the righteous among the idolaters of ancient times shall inherit a place in the world to come. (T. Sanhedrin 13:2; and in regard to the chidren on Gentiles, T. Sanhedrin 13:1).

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EXOD315 It is a very beautiful trait in a man to be full of goodwill and cancel his own will before that of his fellow man. This will cause him to be loved by all in doing the will of all men. Such a man is very close to the ways of repentance, for if he is in the grips of an evil act and his friend comes to chastise him, he at once acquiesces in forsaking the evil and he returns to the righteous path. The result is that he gratifies himself by acknowledging and abandoning his evil ways, and that he is a source of gratification to those who befriend him. And King Shelomo likewise said (Mishlei 12:15): "And he who listens to counsel is wise." "Listens" here applies not to the listening of the ear alone, but hearing the counsel of the wise man and acquiescing in what he tells him. We find the entire Torah to be subsumed in the trait of willingness, as well as all of the chastisement and all of the blessings. How so? At the giving of the Torah it is written [this verse]: "And now, if you surely hear my voice and heed my covenant, then you shall be chosen for me from among all the peoples." The meaning of "surely hear" is "take it upon yourselves and acquiesce in them," and they answered (ibid. 24:7): "we shall do, and we shall hear," and they acquiesced. (Continued at [[DEUT1537]] Deuteronomy 28:15 curses TZADIK 253-5).

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EXOD316 See [[EXOD312]] Exodus 19:3 Jacob SEFER xxxi

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EXOD317 Scripture tells us that the world and everything in it belongs to God. (Psalms 24:1). Therefore, in a literal sense, no human can own anything in the world. At the very moment that He designates the Jewish people for a special relationship with Him, God tells us that the entire world belongs to Him.

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EXOD318 The body belongs to God. For Judaism, God, as creator of the world, owns everything in it, including our bodies. God loans our bodies to us for the duration of our lives, and we return them to God when we die. Consequently, neither men or women have the right to govern their bodies as they will; God, as creator and owner, asserts the right to restrict how we use our bodies in ways articulated in Jewish law. Some of God's rules require us to take reasonable care of our bodies, just as we would be obliged to protect and clean an apartment that we rent. Rules of good hygiene, sleep, exercise, and diet in Jewish sources are, therefore, not just words to the wise designed for our comfort and longevity, as they are an American thinking; they are, rather, commanded acts that we owe God. So, for example, American ideology in law would permit me to eat a half gallon of ice cream every night of the week; I might be stupid to do so because I will look and feel terrible and endanger my life, but that is my choice. In Jewish law, though, I do not have that right, because I have a fiduciary duty to take care of my body since it belongs to God. Just as we are commanded to maintain good health, so we are obligated to avoid danger and injury. B. Shabbat 32a; B. Bava Kamma 15b, 80a, 91b; M.T. Laws of Murder 11:4-5; S.A. Yoreh De'ah 116:5 gloss; S.A. Hoshen Mishpat 427:8-10]. Indeed, Jewish law views endangering one's health as worse than violating a ritual prohibition. B. Hullin 10a; S.A. Orach Hayyim 173:2] Conservative, Reform, and some Orthodox authorities have thus prohibited smoking as an unacceptable risk to our God – owed bodies. Judaism also teaches that human beings do not have the right to commit suicide, for doing so obliterates something that belongs not to us but to God. In contrast, the laws of most American states permits suicide (although most prohibit aiding and abetting a suicide).

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EXOD319 "The Law" is first cultic (the so-called apodictic laws), and what will become the casuistic are originally the jurisprudence of the community. Through their narrativization, however, they both accede to the category of the prescriptive. And the intertextual relation of the narrative framework with the prescriptive content shores up the covenantal nature of the whole. Thus, for example, the Decalogue's "introduction" is its indispensable characterization: "I am the Lord your God who took you out of Egypt…" Within the consciousness of herself as being in intimate relationship with God, Israel integrates the prescriptive. It is second to a primordial situation that creates the raison d'être and the conditions for the law, namely, the berit. The import of this is immeasurable.

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EXOD322 The Purpose of Israel is to teach mankind the oneness of God: [this verse]. Though the entire human race is doubtless precious to me, constituting the goal of creation, you will be more precious to me than all others. "But you shall be unto me a kingdom of priests." Your being a "treasure" consists in the task you assume, to be a "kingdom of priests"-dedicated to comprehend and then teach the entire human race to worship the Name of the Lord and to serve Him in serried ranks. This purpose will be fulfilled by Israel in time to come. [Seforno commentary on this verse].

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EXOD323 There is a misconception among many Jews and non-Jews that because Jewish people are a "chosen people," this implies that Jews must be superior to non-Jews and that non-Jews are inferior. The sources will reveal that nothing could be further from the truth. What, then, does the word "chosenness" mean? It implies that the Jewish people have a role in the world that is different from that of every other nation. While the Jews have 613 commandments to observe Makkot 23b non-Jews were given only seven Commandments to observe Sanhedrin 56b. The Seven Commandments of Noah are prohibitions against murder, adultery, stealing, eating a limb from a live animal, cursing God, idol worship, and the obligation to establish a system of laws and courts. A non-Jew who observes these, according to Jewish law and philosophy, is given a complete share in the world to come and is called by Maimonides a "righteous Gentile." Hilchot Melachim 8:11 There is no other organized religion besides Judaism that grants complete "salvation" to people who do not believe and do not practice that religion.

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EXOD320 … the Torah does not portray the Israelites themselves as all that pious or moral. On the contrary, it makes clear that God's choice of Israel for this task is not based on any rational grounds. It is not because of Israel’s greatness that God chose Israel for this task, for Israel is among the smallest of peoples. It is also not because of the people Israel’s goodness, for they stubbornly persist in their evil ways. (Deuteronomy 7:7). Indeed, shortly after entering into the covenant at Mount Sinai, that people abandoned God for the Golden Calf, and they sinned again in not trusting God to take them into the Promised Land after ten of the twelve spies report the difficulty of the task ahead. (Exodus 32-34 and Numbers 13-14. See also Deuteronomy 9:5). In both cases, God seriously considers destroying the people forthwith and starting over again with Moses leading some other people; But Moses, using a series of lawyerly arguments, prevails on God to retain His ties with the people Israel. Thus Israel’s size, piety, and goodness are not the reasons that God chose it as His people; it is rather because of God's love for Abraham, Isaac, and Jacob; His promises to them; and His need for a model people that He agrees to continue His relationship with their descendants, no matter what. The Jewish people, though, are to be what the Moabite seer Balaam described as “a people that dwells apart, not reckoned among the nations.” (Numbers 23:9; Deuteronomy 32:12, 33:28, Jeremiah 49:31, Micah 7:14).

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