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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