A
conversation
with
geekosaur prompts me to write about the
idea of "the chosen people".
I think there are a couple problems with that phrase. First,
let's talk about "chosen". The word "segula" poses some
problems for the rabbis; it doesn't show up much and (I gather)
it seems to have different connotations in different places.
I understand that "treasured" or "precious" is a better
translation, though I'm just repeating what others have said
to me.
But the real problem with the phrase is "the". It's not there,
and I don't think that's an oversight. "Am segula" has no
definite article; it's "a [treasured, precious,
chosen] people", not the.
But that makes sense. God tells us that we aren't the only
ones he deals with; both Torah and Prophets contain testimony
to that effect. There are certain nations we have to leave
alone because they also have relationships with God. But,
more broadly, why can't God have lots of treasured peoples?
We humans tend to have lots of treasured possessions, too;
is it so different?
It seems to me that
the proper response to "we're chosen" is "for what?". If
we are chosen, it's that we're chosen to do a particular job.
God chooses different peoples for different tasks, just as
a craftman chooses different tools for different parts of
the job.
Our job, it appears, is to be a "kingdom of priests" to
the rest of the world. What does that mean? Originally,
it probably meant introducing monotheism; now, I think
it means influencing others in ethical behavior. (And, of
course, you can't work on others until you improve yourself.)
Ethical behavior isn't the reason for all the mitzvot, but,
somehow, it is a result of many of them. As for the
others, well, we don't always know God's reasons for
things.
(And no, this doesn't mean prosyletizing, at least not
in the evangelical-Christian sense. Tradition holds that
when the moshiach (messiah) comes all the world will
bow down to the one God, but that's a far cry from
converting everyone to Judaism.)