The doctrine in Judaism (also known as election) that God chose the people of Israel from among the nations. The doctrine of the chosen people is closely related to the notion of Covenant, the contract between God and Israel.
The concept originates with the Divine choice of Abraham and his descendants as recounted in Genesis. God's first communication with Abraham already hints at a unique relationship with God that has implications for the rest of mankind: "I will make of you a great nation ... and all the families of the earth shall bless themselves by you" (Gen. 12:2-3). God's covenant with Abraham is narrated in Genesis 17, and the contractual agreement in which the people of Israel agree to keep God's law (Ex. 19-24) is foreshadowed in God's musing: "Since Abraham is to become a great and populous nation, and all the nations of the earth are to bless themselves by him; for I have singled him out, that he may instruct his children and his posterity to keep the way of the Lord, by doing what is just and right" (Gen. 18:18-19).
At Sinai, the entire people of Israel is invited to affirm the covenant and enter into a special relationship with God: "Now, therefore, if you will obey Me faithfully, and keep My covenant, you shall be My treasured possession among all peoples; for all the earth is Mine; but you shall be unto Me a kingdom of priests, and a holy nation ..." (Ex. 19:5-6). Israel, in agreeing to these terms (Ex. 19:7, 24:3, 7), reconfirms Abraham's covenant and renders it binding upon all future generations. Lest the people forget the experience, Moses, shortly before his death, reminds them: "For you are a people consecrated unto the Lord your God, and the Lord your God chose you from among all other peoples on earth to be His treasured possession" (Deut. 14:2).
The doctrine of the chosen people is presumed throughout the Bible, although nowhere does it receive systematic elaboration. No clear reason is offered for Israel's election: on the contrary, "The Lord did not set His heart upon you or choose you because you were more numerous than other peoples---indeed, you were the fewest of all peoples---but it was because the Lord favored you ..." (Deut. 7:7-8). Here and in the above citations, the Bible reiterates the unique situation whereas although the Lord is God of all the nations, Israel is nevertheless singled out. God tells Moses to inform Pharaoh that the Jewish people is His first-born, not His only child (Ex. 4:22; see also Amos 9:7 and Mal. 2:10). Although the perception of a special relationship with God was at the very least a source of pride (Num. 17:6), the Bible does not spare its rebuke of the people of Israel for their transgressions, and informs them that, "I have known only you of all the peoples of the earth; therefore I will visit upon you all your iniquities" (Amos 3:2). Chosenness implied responsibilities towards the other nations (e.g., Gen. 12:3; Ex. 19:6; Deut. 4:6-7; Isa. 49:6), even suffering on their behalf (Isa. 52:13-53:12).
Although the doctrine of Israel's election receives no direct expression in Maimonides' thirteen Principles of Faith, it has been suggested that its place in Jewish consciousness always maintained the centrality of an "unformulated dogma." The rabbis of the Talmud presumed a system of the most intimate relationship between God and the Jewish people, with R. Akiva (second cent. CE) going so far as to assert that the highly explicit love poetry of the Song of Songs was nothing less than a metaphor of the relationship between God and His people (Yad. 3:5; Tosef Sanh. 12:10). One rabbinic tradition (based on Ex. 19:8, 24:3, 7) credits the Jewish people with choosing God, in that it was the only nation on earth willing to accept the Torah (AZ 2b-3a). The most succinct expression of the rabbinic view of election is to be found in the text of the holiday liturgy, "You have chosen us from all peoples; You have loved us and taken pleasure in us, and have exalted us above all tongues; You have sanctified us by Your commandments and brought us near unto Your service, our King; You have called us by Your great and holy Name." The rabbis also subscribed to the biblical perspective that posited God as not only the "patron" of Israel but the God of all nations: "He is our God by making His name particularly attached to us; but He is also the one God of all mankind. He is our God in this world, He will be the only God in the world to come, as it is said (Zech. 14:9), 'And the Lord shall be King over all the earth; in that day there shall be one Lord and His name One'" (Sif. on Deut. 6:4).
In later periods, views of chosenness coalesced along two fairly distinct lines. Some medieval and modern thinkers, Maimonides foremost among them, saw election as a matter of duty, not of rights. Sanctity and superiority are promised as a consequence of obedience to the covenant, not granted as an outright gift or presumed as a national prerogative. Transgression brings with it inferiority and decline. The second school, whose chief proponent was Judah Halevi, and which is echoed in ḥasidism and the
With Emancipation, the doctrine of the chosen people became increasingly problematic. Early Reformers such as Abraham Geiger sought to retain the notion of election by rational reinterpretation, seeing Israel's mission fulfilled in its dispersion, through which it brings God's message to the world. Others emphasized the element of Israel's choice of God and Torah, for which there is a basis in rabbinic thought. The Reform prayer book Gates of Prayer (New York, 1975) provides a very broad gamut of alternate worship services for all occasions, from the traditional and particularistic to the universalistic and non-theistic. The idea of chosenness has been reintroduced in the particularistic prayers. For example, the traditional version of the ancient Hebrew prayer Alénu Le-Shabbe'Aḥ is one of the alternatives offered. A literal translation of the Hebrew is: "We must praise the Lord of all, and attribute greatness to the Primeval Creator, Who has not made us like the nations of the lands, nor established us like the families of the earth. He has not set our lot like theirs, and our destiny like that of all their multitudes ..." The translation given in Gates of Prayer is somewhat modified: "...Who has set us apart from the other families of earth, giving us a destiny unique among the nations."
The idea of the chosenness of Israel is, however, preserved in the blessings before the Reading of the Law and the HAFTARAH in both the Hebrew and English. Likewise, the traditional passage "You have chosen us" has been restored to the
Most of these elements were excluded from the Union Prayer Book which had previously dominated American Reform congregations for over 80 years.
Certain thinkers, most notably Mordecai
Many Zionist thinkers (though not all), while seeking the "normalization" of Jewish national life, were also intrigued by the biblical appellation "light unto the nations" (Isa. 49:6) and hoped that the State of Israel would develop into some expression of this ideal.
Throughout the generations, the belief in its election has fortified the Jewish people in time of crisis, given a sense of purpose to individual and national life, and motivated the pursuit of moral and spiritual excellence, while rarely degenerating into crass ethnocentricity.




