Judaism is about Love NOT Elitism
Thursday, October 15, 2015
Judaism is not unlike other cultural perceptions in that it perceives itself as being in possession of a Divine inheritance and purpose. Unlike other cultural traditions it does NOT perceive itself as being superior to other peoples, cultures or nations in that Judaism has not promoted its idealism as universal and not mandatory for those outside of the Jewish fold. This approach is not about exclusion as converts (geirim) are accepted within Judaism, however they are not actively recruited neither. This attitude has not endeared Judaism to the world rather it has been perceived by the world as an exclusive form of tribalism and Jews are seen as elitists without regard to the fate of the common human destiny. Added to this misunderstanding the centuries of persecution and Antisemitism have produced a victim mentality within the collective Jewish psyche which has propagated an unsympathetic ambivalence concerning the non-Jewish world (goyim).
Throughout Jewish literature you find non-Jews being cast in various lights depending on the opinions of the various Rabbi’s. Some of these opinions are positive and some are quite negative pending the particular perspective of the Rabbi expressing the opinion. There are plenty of non-Jews looking for the negative in order to assist in promoting the false ideology of Antisemitism. The Jewish people and Judaism as a movement cannot be classified in the narrow context of any opinion expressed by a particular Rabbi in a particular period of human history. Judaism does not have an ecclesiastical hierarchy and no Rabbi speaks on behalf of the Jewish people. Therefore any opinion expressed by any Rabbi is nothing more than that persons own opinion.
The Jewish principle of non-proselytizing has depleted the Jewish population and promoted much misunderstanding and lack of empathy towards Jews on behalf of the non-Jewish world. The reason is quite simply due to the fact that non-Jews best understand Judaism (or any other group) when they directly or indirectly engage it. The more open and inclusive religions around the world are more relatable than Judaism tends to be because if someone is not directly familiar with said group then they know a friend, co-worker or family member who has converted to said religious faith. This creates a familiarity and lessening of fear for the unknown. This inclusive attitude lessens the perception of “elitism” by those who are outside of the religious circles.
The reason that Judaism does not proselytize has nothing to do with elitism though. Judaism simply does not see itself as the only path to God. In fact, Judaism is based primarily upon the narrative of Moses as its foundation for life and declares Moses to be its greatest prophet. However, when it comes to the other peoples of the Earth Judaism doesn’t declare Moses as the greatest prophet in the world as other religions have done. Judaism simply states that Moses was Israel’s greatest prophet but it also declares that other nations have had prophets of their own just as great as Moses:
“Among the Israelites there never arose one like Moses, but among the nations of the world it is possible that such a one could arise” (Bamidbar Rabbah 14:19).
Judaism does not have a doctrine of soteriology (salvation) like Islam or Christianity in that the world is not made up of the saved and unsaved. There is a Jewish ideal of an afterlife but it is not a place only for Jews but for all peoples regardless of their cultural or religious affiliations (Eichah Rabbah 2:13, Babylonian Talmud Sanhedrin 105a; Tosefta Sanhedrin 13:1). Tana d’Bei Eliyahu Rabbah 10:1 states that religious affiliation does not have any merit in affecting our place in the afterlife rather our state in the afterlife is directly proportionate to our actions in this world:
“I call heaven and earth as witness that anyone, Jew or gentile, man or woman, slave or maidservant, can bring the Divine Presence upon oneself, all in accordance with one’s deeds.”
Those non-Jews (goyim) who desired to study Torah, albeit it wasn’t seen as necessary, were always highly regarded. In fact, the fourth century Rabbi Yirmiyahu stated that a non-Jew who studied the Torah was equivalent to the High Priest (Cohen Gadol) (Sifrei Acharei Mot 13:12). In the Talmud some of the Sages also pronounced gentiles as being Jews if they denounced idolatry (Babylonian Talmud, Megilah 13a).
Judaism holds the non-Jewish world in high regard and considers gentiles just as precious and dear as other Jews. Consider that the Talmud states that if a non-Jew is in grave danger on the Sabbath then the Sabbath must be broken to save the non-Jews life (Rav Menachem Meiri on Talmud Yoma 84a). Further, the Torah’s injunction to “love your neighbor as yourself” is not specific to a Jewish neighbor but implies all of humanity (Tana d’Eliyahu Rabbah 15; Baruch Sha’amar on Avot 3:14). In the eighteenth century Rabbi Pinchos Eliyahu of Vilna wrote:
“The essence of loving one’s fellow human being is that one should love one’s fellow regardless of peoplehood, language, race, and so on, because everyone is created in the image of the Creator” (Sefer HaBrit HaShalem 2:13).
The Talmud also stresses that in our dealings with the gentile world a Jew must be fair and treat everyone with integrity:
• “It is prohibited to fool fellow humans, even idol-worshipers” (Babylonian Talmud, Hulin 92).
• “We are obliged to feed the non-Jewish poor exactly in the same manner as we feed the Jewish poor, and to visit their sick and to bury their dead” (Babylonian Talmud, Gitin 61a).
There are many other such teachings from the Talmud and other Rabbinical writings which declare that there is to be no respect of persons in demonstrating integrity and love towards humanity. Judaism is a religion which idealizes altruism as the highest endeavor and spiritual path. It is in this light that Judaism has abstained from imposing its religious will on others by mandating conversion of non-Jews. This is not about elitism it is the exact opposite. Judaism is a vehicle for the Divine to express its love for the whole of humanity and the Jew’s ultimate purpose is in demonstrating this love to everyone every day through their thought, speech and action.
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