by Kubilay Bar Noah
From a Jewish perspective, the concept of the Israelites as the ‘chosen nation’ refers to a special relationship between God and the Israelites. This concept finds its origins in the Torah, especially in Exodus (Shemot), Deuteronomy (Devarim) and other sacred texts, and forms one of the cornerstones of Jewish theology, identity and understanding of history. However, this ‘chosenness’ is usually associated with a sense of responsibility and duty rather than a claim of superiority.
According to Jewish belief, God chose the Children of Israel from among the other nations to serve Him through the covenant (Brit) with Abraham. This covenant is described in the book of Bereshit (Genesis), where God tells Abraham, ‘Your descendants will be great.
I will make you a nation and bless you’ (Bereshit 12:2-3). Later, in the book of Exodus, this relationship is formalised with the Torah given through Moses on Mount Sinai. God says to the Children of Israel, ‘If you keep my covenant and keep my commandments, you will be my special people among all nations’ (Exodus 19:5-6). This means that the Children of Israel have undertaken the mission of fulfilling God's laws (mitzvot) and becoming a ‘holy nation’ with a ‘kingdom of holy priests (Kohen)’ on earth.
The concept of ‘chosenness’ represents a moral and spiritual obligation rather than a privilege in Jewish thought. The Children of Israel are charged with fulfilling God's 613 commandments (Taryag Mitsvot). This duty covers a wide range from daily life to forms of worship, from justice to mercy. Jewish scholars emphasize that this election is not about superiority over other nations, but about the responsibility to spread God's will in the world and to be an example to humanity. For example, the prophet Isaiah describes the Children of Israel as ‘a light for the nations’ (Isaiah 49:6), implying their role as an instrument for the spread of universal peace and justice. It is also stated in the Torah book of Bereshit (Genesis) that it is through Bene Yisrael (the Children of Israel) that the nations will recognize the true God and the nations will be blessed through the seed of Abraham.
Throughout history, this concept has been both a source of pride and a test for Jews. Challenges such as anti-Semitism and exile have led to the idea of election being interpreted as a ‘burden of holiness’. While the medieval Jewish philosopher and scholar Rambam (Maimonides) associated election with individual virtue and devotion to God, some modern Jewish thinkers have linked it with universal values such as ethical monotheism and human rights.
Consequently, from a Jewish perspective, the chosen nationhood of the Children of Israel is the product of a sacred covenant with God, and this status is a call to service, responsibility and a holy life rather than superiority. It is a deep spiritual commitment and a mission of goodness for all people throughout the world that forms the core of Jewish identity.
This misunderstanding of the ‘chosen holy nation’ among nations throughout history has created many problems for Jews. This concept has led to hatred and jealousy among nations against the Jewish people and to many wars and exiles. According to the great Jewish scholar Rabbi Akiva, every human being, Jew or non-Jew, is worthy of love because he is created in the image of God. Nowhere in the Jewish scriptures is there any hostility towards other nations, any insinuation that they are second class, as the following examples illustrate.
Shemot 22:21:
‘You shall not mistreat the stranger, nor oppress him. For you were strangers in Egypt.’
(The Children of Israel are commanded to treat the Gentiles justly and mercifully).
Shemot 23:9:
‘You shall not oppress the stranger. For you were strangers in Egypt, and you know the feelings of the stranger.’
(Empathy is emphasised for the protection of strangers.)
Vayikra 19:33-34:
‘Do not mistreat a stranger who lives among you. The stranger who lives with you in your land will be considered a native like you. You shall love him as yourself. For you too were strangers in Egypt. I am Ashem your God.’
(It is stated that non-Jews can be integrated into society and will be treated as equals).
Devarim 4:6:
‘Observe these statutes and observe them carefully. This will show your knowledge and understanding in the eyes of the nations. When they hear these rules, they will say, ‘This great nation is truly a wise and understanding people!’
(The Israelites are to be an example to the other nations by following God's laws).
Devarim 23:7:
‘You shall not hate the Edomites, for they are your brothers. And you shall not hate the Egyptians, because you have lived in their land as strangers.’
(Tolerance rather than enmity is recommended because of historical ties with some nations).
Isaiah 2:2-3:
‘In the last days the mountain where the Temple of Ashem is built will be the highest of hills.
nations will flock to it. Many peoples will come and say, ‘Come, let us go up to the mountain of Ashem, to the temple of the God of Jacob. He will teach us His ways, and we will walk in His paths.’
(Prophecy that in the future the Gentile nations will also recognise God and turn to Him).
Isaiah 56:6-7:
‘I will rejoice in my holy mountain, all who keep the Sabbath day, all who keep my covenant, and all who keep my covenant with me, the foreigners who have joined themselves to Shechem to serve Him, to love His name, and to be His servants... For my house shall be called a house of prayer for all nations.’
(God's temple will be open to all nations).
In conclusion, the idea that God is the Creator of all mankind and that the Gentiles are also included in His plan (e.g. Noah's covenant and the 7 Universal Laws and the prophecies of the prophet Isaiah) is self-evident, as is written in the examples given. Every human being is superior in God's eyes, because superiority is directly proportional to the mitzvot, the righteous deeds that a person does.
