The inner dynamic of Judaism: Particularistic Universalism

It seems as if the entire world these days is being polarized by the classic right/left, conservative/liberal debate. There are many different nuances to this age-old tension. However, one of the big inner dynamics that exists here regards how a person views himself. From the more right-wing perspective, fidelity to one’s country is of the highest value. However, from the more liberal point of view, a person is a member of the world who happens to be living in a certain country.

So what is Judaism’s perspective on this issue? Well, if one takes a brief look at the Torah, it is interesting to point out that the first two sections of the Torah (Bereishis and Noach) are completely universal. Not until the third parsha, parshas Lech Lecha, does the Torah take on a more particularistic slant with the selection of Avraham Avinu. Originally, all of mankind was supposed to serve Hashem equally. However, after the great disaster that occurred with the dispersion of mankind following the building of the Tower of Babel, the universal dream took on a different form.

The great tragedy of the Tower of Babel expressed the danger of man uniting in an unrefined state. From here on, it would be necessary to separate a group of people to serve as the models and harbingers of true divine idealism. For by being separate, they could be protected from harmful influences that could undermine the purpose of creation. However, the ultimate goal was still to help all of mankind. ( cf Derech Hashem of the Ramchal, section 2:4:3)

This is why even in Parshas Lech Lecha, the first section of the Torah that takes on a particularistic medium with the selection of Avraham Avinu-we still find great universal overtures. Avraham Avinu is called the “father of many nations”. Through him, the pasuk says the “whole world will be blessed.” Yes, separatism is a necessary reality. However, it was only done for the purpose of benefiting all of mankind.

In this vein, the Sforno explains that when the Torah says in Parshas Yisro ( 19:6)  that we are supposed to be a “kingdom of priests and a holy nation” it refers to the mission of the Jewish people to teach the whole world to recognize Hashem and serve Him. Moreover, this unique dynamic of particularistic universalism, we also find in the holy writings of King David.  When it comes to fighting Israel’s enemies and protecting the world’s beacon of  divine light, King David writes that ” I will pursue my enemies and reach them and not retreat until they are destroyed”. However, in Psalm 67, King David yearns for the salvation of the whole world as he says “for all nations your salvation”. He also ends his work, the book of Psalms, with a cry” for every soul to praise Hashem”.

Now, it must be admitted that for much of the period of the exile the great universal aspect of Israel’s mission was not that emphasized by most Jews. The reason for this is painfully obvious: the non Jews were not very hospitable, to say it lightly, during our long sojourn. Amidst pain and bitterness, many Jews lost sight of the universal dream.

However, as we come closer to Moshiach, the universal mission of the Jewish people needs to become more emphasized. Because the ultimate redemption is not just for the Jewish people: it is for the entire world. The prophets emphasize this greatly that the purpose of the Moshiach is that all of mankind should recognize Hashem. The coming of Moshiach is a return, in a certain sense, to the original universalism that existed at the beginning of time. As it says in Sefer Yetzirah, “the end is wedged in the beginning.”

So, the non-Jews who caused us so much pain will ultimately be transformed into the ultimate vehicle of creation. By us revealing our great light, the hidden light of the gentiles will become revealed as well. And the entire world will then become one great symphony to sing the praises of Hashem! Amen!

-Ariel

arielgalian613@gmail.com