What Great Leaders and Great Parents Get Right
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Every human being, Jew and non-Jew alike, deserves to be treated with kindness and respect, and has the ability to use their free will to create an eternal relationship with God.
How does the Torah describe the way a Jew should treat a non-Jew? What does Judaism teach regarding the spiritual importance of non-Jews? There is a lot of misinformation out there on these important questions. This article aims to set the record straight.
The Talmud (Gittin 62a) writes one should address non-Jews with the Hebrew term Shalom, one of God’s Names, meaning we should bless a non-Jew with God’s Name when greeting him. The Talmud (Berachot 58a)1 teaches that one who sees a non-Jewish scholar of note should recite the blessing, “Blessed are you God who grants wisdom to flesh and blood.” The Talmud (Kiddushin 33a) dictates that one should arise for an elderly non-Jew and show them respect. Jews are mandated to give charity to non-Jews, visit their sick, and assist in burying them (Gittin 61a). Judaism requires Jews to treat non-Jews with kindness and decency.
Judaism maintains that any human being who leads a good and moral life achieves a relationship and connection to God.
Furthermore, Judaism does not believe that only Jews capable of achieving a connection to the divine. Judaism maintains that any human being who leads a good and moral life achieves a relationship and connection to God. Non-Jews can attain a portion in the World to Come (Sanhedrin 105a),2 through their observance of the Noahide laws, which are a universal code of ethics mandated for all of mankind.3
Rabbi Moshe Chaim Luzzato, the great 18th century Kabbalist and ethicist, writes in his philosophical work The Way of God, “Man is unique because he possesses free will. Therefore, a quality is found in man that doesn't exist in other creatures, namely, that his actions are repaid measure for measure. This reward is divided into parts, one in this world, the other in the world to come.” The choices of all human beings, Jew and non-Jew alike, are predicated by personal choice rather than instinct. Since they determine their moral and ethical behavior, the subsequent reward that follows positive choices is earned.
Judaism views free will as being the result of tension between the base impulses of a person, and a person’s innate spiritual reality, or one’s soul4. Every person possesses a lofty human soul5 and has free will, which gives him the ability to attain a portion in the World to Come.6 The Midrash (Tanna Dvei Eliahu Rabba chapter 9) sums up this idea with the statement, “Whether Jew or non-Jew, man or woman, slave or maid servant, everything is according to their actions.” Meaning, lineage and social status play no role in one’s spiritual standing.
Regarding the Messianic era, the Talmud (Pesachim 68a) and Midrash (Bereishit Rabba 26-2) are clear that righteous non-Jews are participants.7
There are a number of quotes from the Talmud which seem to disparage non-Jews. These are often misquotations or passages whose simplistic reading may mistakenly convey the opposite of their true meaning. Let us quote a few examples.
The Talmud writes (Bava Kama 37b) that if a Jewish owned cow gores (a common Talmudic example of monetary damage) the cow of the non-Jew, the Jew is not liable for damages. Whereas if a cow owned by a non-Jew gores is the cow of a Jew, the non-Jew is liable. This seems to indicate a Jew doesn’t need to respect the property of non-Jews.
In fact, the opposite is the case.
Meiri (1249-1315, an important Talmudic Commentator) writes this must be referring only to societies that have no respect for law and order and have no respect for the possessions of others. Such societies allow their members to damage the property of others without repercussion. Therefore, we are entitled to punitively treat them this way to force them to stop this behavior. This is a unique law in dealing with a specific case and in no way a general way to treat non-Jews.8
Rabbi Shimon Schwab (1908-1995) gives a pithy summary of the honesty a Jew must have when dealing with non-Jews.
Those who make the headlines through deceit and swindle and smuggling and forging and defrauding the government and the public no matter how devout they are in their outward appearance have the blood of the Jewish people on their hands. Stealing from a non-Jew is more severe than stealing from a Jew, for whoever is guilty of the former has no atonement, should he die without repenting, because of the Chillul Hashem (desecration of God's name) involved. Our Rabbis have gone on record including those who lie or steal from the Gentiles among those who are desecrators of God, for they provoke non-Jews to say, “There is no Torah within Israel.” Liars, swindlers, thieves who appear to be observant Jews are actually considered as if they proclaim, “There is no Torah unto Israel,” for the Torah instructs the Jewish people not to commit dishonest acts, and they God forbid put the lie to this command. Should they actually adhere to this directive, then the greatest sanctification of God, in this respect, would result. – Selected writings pages 298-299
Another misleading statement found in the Talmud (Yevamot 61a) is “You the Jewish people are called Adam (man) whereas the non-Jew is not called Adam.” This seems to suggest that the Talmud views non-Jews as being subhuman.
Yet this can't be. The Talmud (Sanhedrin 59a) asks, from where do we know that a gentile who toils in Torah study is analogous to a High Priest? The verse says (Leviticus 18:5), “You shall guard my statutes and laws, for HaAdam (a man) who does them shall live.” The Torah doesn't say a Jew. It says Adam, a man – meaning any man, including non-Jews. The very same word used to exclude non-Jews in one Talmudic source is used to include non-Jews in another source. Clearly a simplistic reading of these passages won't suffice.
Rabbi Yisrael Lifschitz in his commentary to Ethics of the Fathers (3:14) pushes back forcibly against any insinuation that the Talmud views non-Jews as inferior or subhuman. He starts his essay by writing “This is a mitzvah to publicize,” denoting the importance of this subject.
The Mishna writes, “Beloved is man who was created in the image of God” (Ethics of the Fathers, 3:18). If the Talmud considers non-Jews to be animal-like, in what way are they created in the image of God, writes Rabbi Lifshitz. The Torah (Exodus 19-5) refers to the Jewish people as a “treasure among nations.” Not much of a compliment if the other nations are viewed as intelligent primates, he points out. Furthermore, he writes that non-Jews have a portion of the World to Come, and as such are spiritually significant. This is sourced from the Talmud and logic. The verse in Psalms (145-17) says, “God is just in all his ways and righteous with all His creations.” Obviously if God is righteous to all His creations, they all have an opportunity to achieve the World to Come.
Rabbi Lifshitz then cites the achievements of individuals who benefited society greatly, such as the “Hasid Jenner (Edward Jenner who developed the smallpox vaccine), Drake (Sir Francis Drake) for bringing the potato to Europe, Gutenberg for inventing the press” and others. It is inconceivable, he argues, for these people not to be rewarded by God for their achievements.9
Returning to the contradiction of the Talmud regarding the term “Adam” referring to non-Jews, Rabbi Lifshitz offers the following approach. He writes there is an advantage to both a person born into the Jewish tradition, and one who was not. A Jew has access to a rich, beautiful tradition of divine wisdom, the Torah. However, having access to such a tradition is also a disadvantage because the wisdom and morality contained therein are there for the taking. Someone who must go through a journey of searching and discovery to come to a moral lifestyle has put in more effort and likely feels a strong personal connection to their lifestyle as a result. (Presumably this can be said for many Jews as well who don’t have easy access to Torah study resources). Therefore, when using the term “HaAdam” or a man as a reference to humanity in general, the Talmud associates this with any person, Jew or Gentile.
However, the term Adam as a proper noun is specifically a reference to the Jewish people. The reason for this is because Adam is also the name of the first human being. Just as Adam was created by God and could take no credit for his existence, a Jew should take no credit for his spiritual knowledge as this is a gift handed to him by tradition. A Jew defines themselves by how they choose to use that knowledge.
Judaism perceives itself as an instrument working for all mankind but not as a dictate to be obeyed by all men on earth. It welcomes any human, spiritual or ethical advance brought about by other religious faiths.
To summarize, absolutely nothing derogatory is meant by the Talmud and its references to non-Jews. It is merely a distinction between the accomplishments of people from different traditions.
Rabbi Yechezkel Landau (1713-1793) introduces his work Nodah Be’Yehuda with a letter demanding Jews deal honestly with non-Jews and respect them. He ends this letter by pointing out any derogatory statement regarding non-Jews found in authentic Jewish sources should be assumed to be referring to immoral pagans and idol worshippers exclusively.
Rabbi Samson Raphael Hirsch, one of the outstanding Jewish leaders of the 19th century wrote the following:
The truth is that the attitude of Judaism toward all other religious faiths and all human intellectual pursuits differs basically from the attitude of other religions. Judaism is probably the only religion that doesn’t declare, “There is no salvation outside myself,” that happily welcomes any intellectual or moral advance, no matter what its origin. The words of the Jewish prophets look with firm assurance to the ever growing, ever spreading spiritual and moral ennoblement not only of the Jews but of all mankind.
Judaism is probably the only religion that does not presume to reign supreme over all other religions. Judaism perceives itself as an instrument working for all mankind but not as a dictate to be obeyed by all men on earth. It welcomes any human, spiritual or ethical advance brought about by other religious faiths. – Collected writings vol. 7 pages 85-87
When considering all of this, Judaism emerges as a shining example of tolerance and acceptance of people of different persuasions. That the Jewish people have been arguably the greatest victims in history of hate and prejudice is a uniquely tragic irony. We long for the day when “All the nations of the world will realize that God's name is associated with you, and they will be in awe of you” (Deuteronomy 28-10).
Chillul Hashem (Desecration of God's Name)
Conversely, actions that cause others to disparage God, the Torah, or the Jewish people are considered Chillul Hashem [1, 2].
In summary, a central tenet in Jewish ethics is that every Jewish person is an ambassador of God in the world, and their actions have a ripple effect that shapes the world's perception of the Divine [1, 3].
Chillul Hashem (Desecration of G-d's Name)
The user's negative examples (using the Torah cynically for cruel rule, slandering others, promoting injustice) fall under the category of Chillul Hashem.
The overarching principle in Rabbinic thought is that Jews have a special status and a greater responsibility to G-d and humanity. They are tasked with representing G-d's moral law to the world, and their actions are seen as a reflection of His will and power.
Rabbanic literature, particularly the concept of Kiddush Hashem (sanctification of God's name) and its inverse, Chillul Hashem (desecration of God's name), directly addresses the profound impact of a Jewish person's actions on the perception of the Divine by both Jews and non-Jews. The understanding is that because the Jewish people were chosen to be a "light unto the nations" (Isaiah 42:6), their behavior reflects directly upon God's honor and the validity of His Torah in the eyes of the world [1, 2, 3].
Kiddush Hashem (Sanctification of God's Name)
Actions that inspire non-Jews to respect God, the Jewish people, and their faith are considered Kiddush Hashem.
[See following anwser]
Kiddush Hashem (Sanctification of G-d's Name)
The user's first example—a Jew who does not compromise on their faith despite persecution, leading non-Jews to say, "despite everything he believes in his G-d!"—perfectly illustrates the concept of Kiddush Hashem.
Rabbanic Literature explain that a Jewish Persons actions being an impression on Non jews about the L-D? For example a Jew who will not compromise on their faith despite pesecution will lead non jews to say..despite verything he beleives in his G-d! On the other hand if a jewish person does the following actions such as cynically using the Torah so they can rule their community with a cruel and narrow outlook or those anti religious person who dont just slander and liebel religious Jews but who want Israel not to follow the Torah whes actions will cause Non jews to say if His G-D is so powerful how can he be when those of his people do injustice?
See following answers:
God bless you! I arrived here because I found (to my horror) someone online claiming that “Jews are taught not to risk their lives for a Gentile” since [so claimed the person] Jews think themselves superior. I will not speculate to why and how that kind of antisemitism is going unquestioned online and is allowed to proliferate on the internet. I can guess the source and the reason. I will not allow this evil to take root into my soul. So I want to educate myself and be able to counter lies and misinformation with the light of truth. Thank you for addressing the source of the evil slurs. Sadly I am not familiar with the Talmud. But all I know of the Torah has always given me the impression that Isreal was commanded to love the stranger. And so it does. God bless you and keep you.
Clearly there is a significant part of the State of Israel in the Land of Palestine that is in no way aligned with Rabbi Bier's understanding of the Talmud. I wish people like Bier had more sway than people like Netanyahu and Ben Gvir. Sadly THEY are the representatives of Zionism and they have done an exceedingly effective job of binding their Zionist ambitions with the being Jewish in the world.
This article inspired me. Thank you.
A quotation of the TORA : Arur mate mischpat geir.( 5.Mo. 27 : 19 )
Your comment was very proficient.
I was really hoping for better explanations for the "disparaging quotes". Your argument seems to be that since the opposite is implied by different texts, then the disparaging text should be interpreted differently. This form of argument will not persuade a non-Jew.
It would be better to be honest and admit that the ancients were living in different times and saw things differently from how we see things today. We need to progress beyond those times by correcting the errors made in the past.
How different did they see things? If you watch the Discovery & other channels - you'll see that there is a GREAT DEBATE - on HOW DID THE ANCIENTS - WITHOUT THE MODERN EQUIPMENT - MOVE HUGE TONNAGE STONES - TO BUILD BEAUTIFUL STRUCTURES - AND MONOLITHS - EG: EASTER ISLAND FIGURES - PLUS MANY OTHERS.
Sure, much is the same, but that doesn't mean there aren't important differences.
Regardless, Jews should avoid broad-brush disparagement of others. Vain excuses like "Meiri writes this must be referring only to societies that have no respect for law and order and have no respect for the possessions of others" have no place in today's conversations. You know your case is weak when you resort to the presumption "it must be ...". The Sages did not live amongst such lawless people and there are few places today where law and order have broken down in this way.
It is long past time to fix these broken commentaries, creating a modern Judaism that can be accepted by all Jews.
Your last paragraph above - in your response to me - MUST BE APPROACHED - WITH EXTREME CAUTION.
WHY? G-D - sets the rules - on what "He" wants us to follow - in Judaism - NOT MEN. CREATING a new MODERN JUDAISM - follows an already overloaded plethora of religious beliefs - & only adds more confusion - and POTENTIALLY - G-D's ANGER - for not KEEPING "HIS" Written Torah Commandments & Laws that "HE" ALREADY GAVE US. WE - must ACCEPT WHAT G-D WANTS - or like today - ANARCHY overloads the system - with more useless CHAOS.
Yes, God does set the rules.
However, we need to distinguish man's rules from God's rules. It is man's rule that we shouldn't commit murder. Like it or not, God has established that men will kill other men! Writing down in a book that we shouldn't do this doesn't change God's law that there will be men who kill other men. As it is written in just the 4th chapter of the Torah: "And Cain spoke to Abel his brother, and it came to pass when they were in the field, that Cain rose up against Abel his brother and slew him."
When God created man, he created murderers, thieves and other criminals. He created them and they act according to His rules. If God didn't "want" this, then it wouldn't happen.
How do you reconcile that with your notion of God?
UNFORTUNATELY - as in the past discussions - Your analogies from the Torah - got it wrong. It's NEVER BEEN MAN's RULE - that we shouldn't commit MURDER. NO - G-D - DIDN'T establish that - men - will kill other men. He gave that as a DON'T DO COMMANDMENT. G-D may USE MEN - to KILL EVIL MEN. G-D DIDN't CREATE Murderers - THIEVES ETC.. MEN took that on - themselves. ERGO: G-D's Command - THOU SHALT NOT COMMIT "MURDER" STEAL - ETC.. NOTE THAT - since creation - "MEN" - who hold the PARADIGM OF LEADERSHIP - have set the MORAL RULES. Which may change - when a NEW LEADER - EMERGES. Which is part of the MORAL POLITICAL CHAOS - of Today. BTW - TRY READING & LEARNING FROM THE JEWISH ORTHODOX TORAH LIKE I RECOMMENDED BEFORE - IN IVRIT - not one of the NON-JEWISH VERSIONS.
You need to step back and take a broader view of human history. The world did not begin with Moses. There have been orderly civilizations with comprehensive legal systems and with no connection to the Jews both before and since the time of Moses.
There are many things that could be argued about Judaism which could be valid arguments. It is clear that Judaism places a high value on justice and this is reflected by the disproportionate number of Jews in the West who choose to pursue careers in the legal professions. This is the sort of CULTURAL value that we should be proud of rather than wallowing in self-righteous religious claims.
Again - you've totally lost CREDIBILITY - by misrepresenting/distorting history. NO-ONE - on HERE - or elsewhere - ever said that - the WORLD BEGAN - WITH MOSES. OR - that there wasn't civilizations prior to - and after Moses. What has been taught - is that G-D - chose at that time - to fulfill His promise to Abraham - Isaac & Jacob to save the Israelites in EGYPT & to use Moses - to write and present The WRITTEN TORAH - to the JEWISH NATION. No need to reply.
Note the connection between Judaism and Jews. Judaism is a religion, last I checked.
And now, just out of curiosity, how many civilizations outlawed human sacrifice? Or cruelty to animals?
No one is claiming that there were no laws before, but I think Judaism was unique.
I could be wrong.
Outlawed human sacrifice? That's the best argument you can make for Judaism?
Only those who believe that Gods can be appeased by sacrifices would engage in human sacrifice.
Are those who believe that Gods can be appeased by animal sacrifice truly less primitive in their beliefs?
The argument I was making is that Judaism differed significantly from all other civilizations / religions at the time. That was one example.
That being said, I don't know enough about ancient civilizations to make definitive statements.
You might want to read Dr. Joshua Berman's book Ani Ma'amin and the 13 Principles of Faith. I don't necessarily agree with all his theories, but when he claims that Judaism was radically different at the time, I think I can trust that he knows what he's talking about (though I should study the subject more in depth). Again, I could be wrong.
Also, Orthodox Jews believe it's forbidden to be cruel to animals. I guess they believe that that form of animal sacrifice isn't cruel. I would ask why.
Additionally, I don't think you know much about Judaism if you think the purpose of animal sacrifice was to 'appease' god.
In Judaism, God has no feelings; any mention of 'the anger of god' and such is more to prove a point than to describe events of the time. That's another reason why it's so easy to misread the text.
"In Judaism" ... which Judaism are we talking about? There's the Judaism in the time of the Scribes who wrote down our Scriptures, which evolved during the time of the Talmudic sages, you mention Maimonides, then there's Chasidic Judaism, and there are many more.
I'm speaking to the first one, when the scribes wrote down that the Israelites were chosen by God to receive the unique gift of the Torah. Reading what they wrote, there are numerous examples of a primitive belief in a God that could be influenced by the performance of rituals. We cannot deny that Second Temple Jews performed these rituals in an effort to gain favour with God.
All that is a little beside point. The question is what was so innovative about this ancient Jewish law that we can disparage others?
Why can't you accept that Judaism does not disparage others? There's a whole comprehensive article clearly explaining the accepted understanding of the text. The Rabbis quoted are not trying to be nice; they are stating facts.
If you can say:
Why can't you say that here? Jews believe that every person is created in the image of God. That includes everyone. Every person is beloved by God (and in the article they prove that Adam refers to everyone, not just Jews). It doesn't matter what you think they think.
Let's go back.
The article says that the ruling
"With regard to an ox of a Jew that gored the ox of a gentile, the owner of the belligerent ox is exempt from liability. But with regard to an ox of a gentile that gored the ox of a Jew, regardless of whether the goring ox was innocuous or forewarned, the owner of the ox pays the full cost of the damage."
can be explained by
"this must be referring only to societies that have no respect for law and order and have no respect for the possessions of others"
Implicit in this explanation is that it was so well-known that the societies around the Sages were so utterly lawless that such a ruling might seem reasonable. However, we know that the Sages were embedded in civilizations that had well-structured lawful societies.
That is a valid question. I think there's an 'Ask the Rabbi' on Aish.com.
Some more questions that I would ask before accusing the original authors of bigotry:
Why does that have to be the only explanation? You can understand why your explanation [bigotry] was never considered an option once you accept that, for example,
What do they consider a lawless society? What do you consider "well-structured lawful societies"? Whose standards are they judging by?
How were Jews treated at the time? Maybe surrounding nations had laws like the Nuremberg Laws.
Unless you position is thus:
The original authors didn't think very highly of others, and that is reflected in their works. As society became more 'sophisticated', in a way, Jews started becoming more aware of the prejudiced views of the original authors. That awareness led to their creative interpretations of the text, to make it more palatable. And I guess your position is that the time has come to admit that the original authors were bigots and chuck the whole thing.
But if you were to ask an orthodox Jew what they think, they'll tell you exactly what's written in the above article.
So again, it doesn't matter what you think. Orthodox Jews say Adam refers to everyone, and every person is beloved by God. Do you think they don't actually believe that?
God created man. It is man who created murderers, thieves and other criminals.
Man is defined by his ability to choose. The one who chose to steal is responsible for 'creating' the thief.
More assumptions:
Such as those in the text? But what if there is no disparagement in the text?
Because you don't consider them valid explanations, apparently
Or a Jew?
And honestly, I don't see why that argument is weak.
In fact, I find your position inadequate. Why are you assuming the text is disparaging? Maybe it's misunderstood.
The commentators were experts in their field of study, and you'll find that they felt no need to excuse unpopular opinions or readings of the text. They did not try to conform. If they interpreted it differently than those who find it 'disparaging', I would go with their opinion.
If you would read the opinions, you would find that these commentators often quote numerous texts and sources that prove their point. They find patterns that many would miss (such as choice of wording, which is something that is lost in translation), etc..
Thank you thank you thank you! You have no idea how very much I appreciate this article. I have been debating this issue with relatives and neighbors for most of my life, and this scholarly piece has not only given me a genuine foundation for my perspective but blessedly, many validating quotes from eminent sources I was unaware of. Of course, many holocaust survivors were singed when their non-Jewish next door neighbors betrayed them and handed them over to the Nazis, and this has definitely been a major factor with which their descendants have had to grapple, and understandable. Nonetheless, there were also thousands of "righteous gentiles" who literally risked or surrendered their lives for Jews during the War, and this is what I personally focus on.
Thank you!
Being Jewish means we have to be kind to other people regardless.
Kind but not fools. Antennas up. “Trust but verify”. It’s easy to flush out friend from foe these days. We must disabuse ourselves from the common but destructive exile mentality of bending over backwards with favors to nonJews in the hope the Kiddush Hashem is appreciated to “lower the risk” of antisemitism. Rather, be nice proud and strong. Israel does the right thing and is still hated. So beware of being too nice to haters. We are a Mountain not a valley as the Talmud describes. Jewish pride out front always. Not endless favors to bribe for false friendships. All the donations and help Jews have given to the universities and museums and benevolent societies to help the greater good is never returned in kind.
What exactly do you want returned in kind? These are individuals usually with a lot of money giving some away for causes they believe in. Where is any non jew returned in kind for donations to various causes? It's a gift from the heart. A gift to please GOD. When I give money to a homeless person I never expect to be returned in kind for it but to please GOD/JESUS. Yes I am a Christian with many jewish friends.
Being returned in kind is a society keeping you safe. A society that loves thy neighbor as thyself. A society giving food away or providing housing or free speech. So it's a sort of what goes around comes around kind of thing.
Christians give lots of money to Israel. Tons. Not just from our government but private donations. They also give money, food and charity to poor jews
Wonderful and vital piece!
As someone whose birth father was Jewish, and is an Old Testament scholar (I read Hebrew and have an Old Testament based PhD) - and spent three years working in the Orthodox Jewish Community as the only Gentile Clinical Practitioner (I am also Christian Church Minister), I believe sincerely we have much to learn from one another. I came to love the Jewish faith and admire deeply the community support and indeed the welcome I received in some parts of it. I will long treasure enjoying a family Shabbat meal - and singing the traditional psalms in Hebrew - rather to my hosts' amazement, I might add. However, sadly, I also learned that prejudice is not a one-way street - and that anyone was believed before me simply because I am not Jewish.
Great article that clarifies this issue. My question is , If man or woman behaves morally to receive rewards, is this really free will? Thanks.
It depends on how sure and obvious the reward is. If each time somebody did a mitzvah, a million dollars would appear in their bank account, then there's not really free will. But the promise of reward in a future realm leaves enough room for doubt that the doer must really choose whether to exert themselves to follow their higher instincts or take the easy road.
Thank you for your answer. I would still think that even if there was doubt about the promise of reward, if that is the reason one behaves morally, I wonder if that is actually free will. Thanks.
Perhaps what you're really asking is whether it is true altruism. In other words, if I do something good not simply because it is good, but because I might be rewarded for it, is it truly altruistic? That's a great question. An ancient Jewish teaching says: "Do not be like servants who serve with the expectation of receiving a reward, but be like servants who serve without the expectation of receiving a reward." So, indeed, the reward shouldn't be our motivation. Nevertheless, it does exist.
Consider a medical researcher working to find a cure for cancer. They know that if they succeed, they might become fabulously wealthy, but their true motivation is to save lives and prevent suffering.
Ok, I like that answer.
Rewards are for egos.
Daniel - based on whatever religious belief one has - children are taught & rewarded by their parent(s) - etc., when they respond correctly to the moral standard/teaching presented. IF - there was NO CHOICE TO CHOOSE FROM - there would be NO INCENTIVE - ONE WAY - OR ANOTHER - to CHOOSE - WHAT TO DO. However - HISTORICALLY - as we observe in most of these beliefs - FREE WILL - is expressed by them - & IT'S NOT ALWAYS - the REWARD - or VALUE THE CHILDREN DISIRE TO RECEIVE. This choice - carries on - throughout most peoples lives. So - it appears that - G-D - offers MAN - choices - & the incentive/reward - to choose - what He wants for each individual. We then - can exercise - OUR FREE WILL CHOICE(s) - to be BLESSED by G-D - OR NOT.
Also of interesting Historical Note - there has been FREE WILL shown - by those who CHOSE - to LEARN THEIR RELIGIOUS BELIEF - EVEN THOUGH - EXTREME COERCION - with EXTREME PUNISHMENT & DEATH - was/is BEING IMPOSED - by those who RULE(D) THE POPULACE. There are VALIDATED historical reports - & currently - it is reported that - IN CHINA - NORTH KOREA & to some degree - IN RUSSIA - it is a MAJOR CRIME - to be caught learning a religious belief.
No and yes.
Finding the right balance can be challenging. As Jews, we are called to extend profound respect to every human being, recognizing their inherent dignity. At the same time, we must embrace our unique responsibility to serve as a moral compass for the world. This involves demonstrating through our actions and way of life what it means to lead a spiritually enriched and elevated existence.
Mostly I agree with you, Max, however, I don't agree that the responsibility to serve as a moral compass for the world is "unique" to Judaism. Most cultures and most individuals uphold the importance of this responsibility. We need to get over our exceptionalist attitudes and be more accepting of different paths to the same goals.
I totally get where you’re coming from—I felt the same way myself at one point. But after diving deep into the Torah for over 30 years, I’ve come to see things differently. While it’s true that every culture and person has valuable insights to offer, I’ve realized that the Jewish people have a unique role in shaping spiritual and practical wisdom. Embracing this role, I believe, can benefit both us and the wider world.
G-D - CREATED "MAN" - in "HIS IMAGE & LIKENESS" - beginning with Adam - the first "MAN". G-D - also CREATED "WOMAN" - so man would not be alone - & would have a helper. AFTER - the first SIN. G-D - also COMMANDED how that RELATIONSHIP between "MAN/WOMAN" - was to be CONDUCTED. Throughout all of HISTORY - as well as - with MODERN SCIENCE - it has shown us that - WE HUMANS - are ALL CONNECTED BIOLOGICALLY - AS A SPECIE.
Consequently - though we have often become DISCONNECTED - as a PEOPLE/SPECIES - OUR BLOOD - can be COMMONLY SHARED - with other humans of the same BLOOD TYPE. WE don't share that - with other species. ERGO - even our enemies - & different - ethnic groups - are still considered as - "MANKIND". We need to "RESPECT" what G-D made - in HIS IMAGE & LIKENESS.
The UNIQUE DIFFERENCE IS: "G-D" - gave "US" - THE JEWISH NATION/PEOPLE - the WRITTEN TORAH COMMANDMENTS & LAWS - THAT WE ARE TO KEEP - & TEACH & SHARE - with other PEOPLES/MANKIND.