As we delve into the passages of the Sidra of Vayera, we discover the genesis of the concept of divine selection when God discloses His intentions for Sodom to Abraham, saying, “Should I withhold from Abraham what I plan to do? After all, Abraham will become a great, populous nation, and all the nations of the earth shall invoke blessings by him. I have chosen him so that he may instruct his children and his household after him to keep the way of the Lord by doing what is just and right.” This is our first encounter with the divine mandate entrusted to Abraham, an assignment that echoes in our daily prayers when we affirm, “You are the Lord God who chose Abraham.”
This selection of Abraham sowed the seeds of the doctrine of the selection of Israel, a doctrine emphasized numerous times in the Torah and perpetually reverberated in the familiar words of our prayer: “Who chose us from all nations and gave us the Torah”. This tenet, repeated time and again, symbolizes its centrality to our faith, despite it not being enshrined within the thirteen principal beliefs of Judaism. Yet, we cannot evade the challenging nature of this doctrine, which we struggle to comprehend.
In the contemporary landscape, this doctrine is often scrutinized and deemed suspicious, even by members of our own Jewish community. Some interpret it as a racist concept, arguing that all humans are created equal. The notion of us being the “chosen people” is, to some, a presumptuous claim. But, we must remind ourselves that this belief is not self-conceived but divine in origin. God chose us, first through Abraham, and reaffirmed His selection upon Mount Sinai as He gifted us the Torah. This divine declaration proclaims, “Now then, if you will obey Me faithfully and keep My covenant, you shall be My treasured possession among all the peoples, Indeed, all the earth is Mine, but you shall be to Me a kingdom of Priests and a holy Nation.” These sacred words, eternal in their message, guide us towards a righteous life.
Strikingly, this belief in our “chosen-ness” is not exclusive to us. Numerous global communities, such as the Makuya sect in Japan and various groups within Christianity, recognize our unique position. Paraphrasing the profound words of a well-respected bishop, “The Jews are the light to the nation. Whenever the Jews wanted to be like other nations, they lost their true direction and failed in their mission.” Indeed, no other people have been bestowed the honorific title of “the Chosen People” by others.
One may ask why God chose to select one person, one nation. This question finds its answer in the early chapters of our Torah. Initially, God anticipated a world that could uphold morality without a single guiding beacon. Yet, when humanity faltered, falling into corruption, God deemed it necessary to choose a unique individual, Abraham, to embody and spread the principles of justice and righteousness. God’s choice, as emphasized by our Rabbis, extended to other nations in offering the Torah. However, only we accepted it, proclaiming our allegiance to Abraham’s mission and our responsibility as a “light unto the nations.”
We, the Jewish people, are a family, not a race, and our “chosen-ness” does not exclude others from joining our community. Indeed, we open our arms to proselytes and are mandated to love them. Some of our Rabbis teach that God dispersed us amongst nations so others might join us in spreading the Torah’s wisdom. History testifies that some of the most respected Rabbis originated from families of converts, further exemplifying the open nature of our faith.
The book of Ruth, which we read on Shavuot, encapsulates our affection for those who join us. We celebrate our lineage from our greatest King, David, Ruth’s great-grandson, and ardently pray for the Messiah, his descendant, to arrive soon. This doctrine of Israel’s chosen-ness has always signified a commitment to the highest standards of justice and morality, urging us to repair the world under God’s sovereignty. Rabbi Kook, the first Chief Rabbi of the Holy Land, elucidated this chosen-ness as an expression of our deep yearnings for morality and a striving for alignment with the divine will.
Being “chosen” means our actions are under continual divine scrutiny, for God chastises us for our transgressions, as proclaimed by the prophet Amos: “Only you have I chosen, therefore I will punish you for your sinful deeds.” It also demands that we extend our concern to all mankind, for we believe that every nation carries its unique mission. We appreciate and acknowledge the unique contributions each civilization offers to the world.
Relinquishing this belief in our chosen-ness would lead us astray from our unique path and history. Rabbi Kook advised, “A nation which forgets its own destiny ceases to be.” Thus, with pride and conviction, we echo daily the immortal words: “You chose us from all nations and gave us the Torah.” We shall persevere against all odds, taking pride in being Jews and embracing our role as bearers of a special spiritual mission. May the Almighty grant us the strength to execute our divine duty with unwavering devotion and a clear sense of purpose.
As we venture into the narratives of the Sidra of Vayera, we encounter the roots of the idea of divine selection, a concept that continues to resonate in our prayers and beliefs. In a profound conversation between God and Abraham, we first glimpse the notion of being ‘chosen’. God says to Abraham, “I have chosen him, so that he may direct his children and his household after him to keep the way of the Lord by doing what is just and right.”
The implications of this initial divine selection are vast, ultimately laying the foundation for the theology of the selection of Israel. This principle is restated throughout the Torah, reverberating in our prayers as we say, “Who has chosen us from among all nations and gave us His Torah”. Despite its absence from the thirteen foundational beliefs of Judaism, its continual repetition underscores its significance in our faith. However, this doctrine has historically been a topic of great debate among our medieval scholars, and it continues to elicit challenges in our modern-day understanding.
In the current climate, this concept often incites criticism and scepticism, even within our Jewish community. Some perceive it as a form of ethnocentrism, arguing against the universal principle of equality among all human beings. They view the assertion of being the ‘chosen people’ as audacious. However, it is crucial to recognize that this belief stems not from arrogance but from divine selection. It began with Abraham and was reiterated at Mount Sinai when God presented us with the Torah. As stated in the Torah, “If you obey me fully and keep my covenant, then out of all nations you will be my treasured possession.”
Remarkably, this notion of being chosen isn’t confined to the Jewish community. Many global communities, such as the Makuya in Japan and various Christian groups, acknowledge our distinct role. As a respected bishop eloquently expressed, “The Jews are the light to the nations. Whenever they wanted to blend in with other nations, they lost their true direction and failed in their mission.” This special status given by others underscores our unique position, fostering a sense of unity, acceptance, and obedience to God’s commands.
The question often arises as to why God would select one person or one nation. The Torah suggests that God’s initial plan was for a world capable of maintaining moral standards without the need for a guiding light. However, as human society deviated from this ideal, God found it necessary to appoint a representative, Abraham, to embody and disseminate righteousness and justice. Our rabbis further emphasize that other nations were offered the Torah, but only we accepted it, pledging our commitment to Abraham’s mission and our responsibility as a beacon for all nations.
The Jewish community is a family, not a race, and our ‘chosen-ness’ does not preclude others from becoming a part of our community. We welcome those who convert to our faith with open arms and are commanded to love them as our own. Our rabbis suggest that the dispersion of Jews among the nations was divinely ordained to allow others to join us in spreading the wisdom of the Torah. This openness is evidenced in our rich history, where we find some of the most revered rabbis coming from families of converts.
The story of Ruth, read on Shavuot, embodies this welcoming spirit. We celebrate our lineage tracing back to King David, Ruth’s great-grandson, and eagerly await the coming of the Messiah, a direct descendant of David. The concept of the chosen-ness of Israel has always been associated with an unwavering commitment to justice, morality, and the betterment of the world under the sovereignty of God. Rabbi Kook, the first Chief Rabbi of the Holy Land, interpreted this chosen-ness as an outward manifestation of our deep moral aspirations and our collective striving to align with the divine will.
Being ‘chosen’ brings with it a heavy responsibility. We are under constant divine scrutiny and, as the prophet Amos warned, “You only have I chosen, therefore I will punish you for all your wrongdoings.” It also requires us to extend our care and concern to all humanity. We recognize and appreciate the unique roles and contributions of each civilization, knowing that every nation has its mission.
Relinquishing this belief in our chosen-ness would lead us astray from our distinct path and historical legacy. As Rabbi Kook wisely noted, “A nation that forgets its destiny ceases to exist.” We must, therefore, proudly echo the timeless words, “You chose us from all nations and gave us the Torah.” We must steadfastly hold onto our Jewish identity and embrace our role as bearers of a unique spiritual mission. May God grant us the strength to fulfil our divine duty with unwavering commitment and clear direction.