7:12-11:28 - Chosen People
by Rabbi Jeremy Rabbi
It still amazes me how often I hear non-Jews claim that we Jews are so arrogant and exclusive because we claim to be the Chosen People. And they happily ignore that Christianity and Islam proudly claim to be the Chosen People of God or Allah.
So, let’s examine what the Torah says. It was in last week’s Torah reading that the idea of a Chosen People is first mentioned.
“For you are a people dedicated to God and God shows you to be God's treasured people it's not because you are the most numerous of peoples that God grew attached to you and shows you indeed you are the smallest it was because God favored you and kept the oath made to your fathers.”(Deut. 7:6-8).
This week the Torah returns to this theme and there are a series of sentences that I think are crucial in clarifying exactly what it means. There is no suggestion whatsoever of automatic superiority. What they say is going to be repeated several times by Moshe in the course of the succeeding chapters.
“Never say in your heart “It is thanks to my strength and valor that I have achieved all this… Do not say in your heart that God is driving out these people before you saying it is because of my righteousness He is bringing me to this land. It is not because you are so righteous or your upright heart that you are coming to this land but only because of their wickedness that they are being driven out so that I can keep my word to Abraham, Isaac, and Jacob. And you should know that it is not because you are not so righteous that God is giving you this land because you are a stiff-necked people.” (Deut. 8:17 and 9:5-9) and “It was to your ancestors that God was drawn out of love for them, that you, their descendants, were chosen from among all people.” (Deut. 10:15).
It was only because of the initial relationship that God had with Abraham Isaac, and Jacob that the idea of a nation that would carry on their message of what we now like to call Ethical Monotheism came into being. And that their descendants were given the opportunity to present it to the wider world and be an example of a different vision to paganism and its successors. Otherwise, we would be no different from anyone else and indeed even worse for abandoning our raison d’être. There was no hint anywhere of automatic superiority.
We were given a mission, an obligation, a burden more like, to change the world not through preaching but through behavior and example. And our relationship with God was contingent on our abiding by the Torah. Which was why we could never accept a replacement or a new covenant. It was only when others challenged us with their claimed superiority that the rabbis of the Talmud entered the word chosen into the liturgy every time that we read the Torah when we say ”Who has chosen us from all other nations by giving us the Torah.” It is an obligation and the means of carrying it out is through the Torah. The two are inseparable. And certainly, if we fail, we have betrayed our mission and the struggles of those in our past who tried their best to keep the faith.
It might have avoided misunderstanding had we used, in translation, the words inherited,selected, or picked rather than chosen. But of course, there is nothing we do in the face of prejudice. No rational argument will convince someone who has acquired an irrational prejudice otherwise.
If I pick Lionel Messi for my soccer team this does not make him a better person. Just that he is better at doing a specific job of something he excels at, namely scoring goals. And when he stops scoring, he stops achieving what it was that made him great in the first place.
Shabbat Shalom
Jeremy
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Jeremy Rosen was born in Manchester, England, the eldest son of Rabbi Kopul Rosen and Bella Rosen. Rosen's thinking was strongly influenced by his father, who rejected fundamentalist and obscurantist approaches in favour of being open to the best the secular world has to offer while remaining committed to religious life. He was first educated at Carmel College, the school his father had founded based on this philosophical orientation. At his father's direction, Rosen also studied at Be'er Yaakov Yeshiva in Israel (1957–1958 and 1960). He then went on to Merkaz Harav Kook (1961), and Mir Yeshiva (1965–1968) in Jerusalem, where he received semicha from Rabbi Chaim Leib Shmuelevitz in addition to Rabbi Dovid Povarsky of Ponevezh and Rabbi Moshe Shmuel Shapiro of Yeshivat Be'er Ya'akov. In between Rosen attended Cambridge University (1962–1965), graduating with a degree in Moral Sciences.