Check out this lovely dialogue on the meaning of “chosenness” in Zeek Magazine by two eloquent Reconstructionist rabbinical colleagues: Rabbis Deborah Waxman and Nancy Fuchs-Kreimer.
Ever since Reconstructionist Judaism’s founder Rabbi Mordecai Kaplan famously (some believe infamously) dispensed of the Chosen People idea from his conception of Jewish theology, its meaning has been a point of lively debate in our movement. Here’s a taste of how that conversation is playing out now in the 21st century:
Rejecting chosenness is an explicit embrace of a modern discourse pointing toward universal truths; it is an articulation of harmonious and consistent principles out of competing voices. Rejecting chosenness is about getting down to the hard work of being one of the many peoples of the world, jostling with one another on the path toward the divine, rather than holding ourselves separate and nurturing a belief in God-given superiority. As postmoderns, we may have the capacity to hold multiple and conflicting values. When it comes to chosenness, I would argue that that we should not indulge in this capacity; by moving beyond chosenness, we make a deliberate statement about our highest values.
(No) matter what I choose in my own religious practice, I cannot simply ignore a core piece of our tradition. The idea of chosenness has not gone away. As a Jew, I still own it, even if I do not speak of it in my prayers. In the interfaith encounter, I have to resist the temptation to claim only the parts of Judaism I love. If I skip over the Jewish ideas I find objectionable or, more often, if I explain that they belong to someone else – “the mistaken Jews” – I am acting in a way that is both arrogant and untrue to my own pluralistic commitments. My dialogue principles require that I learn to understand the beliefs of my co-religionists even when I do not share them.