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Reprinted with permission of the author from The Jewish Way: Living the Holidays.
Many people–some formally religious and some not–agree that an infinite God or power is the source of this vast universe. But some of them are bothered by the Jewish claim that this Divine Being has chosen the Jews to serve as a special vehicle. (As the old anti-Semitic doggerel puts it, "How odd/of God/to choose/the Jews.")
Similarly, Judaism’s daughter religions, Christianity and Islam, agree that God binds humans to God’s covenant. However, theologians of the other monotheistic religions find it somewhat hard to accept Judaism’s affirmation that God is not merely the source of the Torah, but is also bound by it. Opponents argue that such a statement is incredibility piled on top of paradox. Would an infinite, universal, all-powerful One care enough to intervene in "trivial" human concerns? Would that Being then be held to the terms of that intervention? Yes, says the Bible and later Jewish tradition.
It all stems from the biblical assertion that the human is in the image of God. Like God, humans are endowed with freedom, power, and consciousness. According to Scriptures, God allows for these human qualities. (In biblical language: Adam and Eve sin but are not put to death. Then, after the flood, God self-limits in the first covenant and promises never again to destroy the earth with a deluge.) This means that the process of exercising human freedom, including the doing of evil, is accepted. Perfection may come more slowly, but henceforth it will come only in a partnership–a covenant–of humans and God. In this covenant, the human will not be overwhelmed and forced to do good.
If goodness will not be imposed by power, then the human must be educated toward perfection. The rabbis conceive of God as teacher and pedagogue–teaching Torah to Israel and to the world. This also explains why, in the words of Ethics of the Fathers (chapter 6, Mishnah 2), "The only truly free person is one who studies Torah."
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