In biblical times, God was conceived as a national deity, who protected the Israelites in their land, helped them in their disputes, freed them from hunger, and generally provided for their sustenance. Bad fortune, poor harvests, and illness could be overcome by offering sacrifices to God. God was seen as the exclusive Lord of the Israelites; they could not worship any other deity, and God could not protect any other people.

This concept began to change in the 8th century BCE. The Assyrians, who sought hegemony over the world, promoted the idea of ​​a single, unified world, an idea that resonated in Israel, not materially but spiritually. The prophet Amos (751 BCE) raised this question when he affirmed that God was not only the God of Israel, but of all the peoples of the world. The Book of Amos begins with the announcement of the punishment that the nations and cities neighboring Israel would suffer because of the cruelty of their conduct in war. God expected good behavior from all, not just from Israel. Amos also said that if the Jews ceased to have faith, God could terminate the covenant and seek another people who would accept His commandments.

Amos preached that the Jews should be faithful to the covenant to ensure that they would continue receiving God’s favor. The Israelites were surprised to hear from this prophet that their God was a universal God, who existed alone, and that everyone, not just they, must obey His Law. Even so, the prophet Amos, the first universalist, believed that God could only enter into a covenant with one people and that the Jewish people could only worship God in the land of Israel. Isaiah, the disciple of Amos (740-700 BCE), said that both Assyrians and Israelites had to obey God’s ethical commandments. This was a fundamental step for Judaism to acquire a universal character, because a critical connection had been made: Isaiah said that God was the God of the whole world, not just of Israel, and that His laws were addressed to all people.

The departure of the Jews from the land of Israel to Babylon in 586 BCE meant that, after losing their national independence, religious precepts became the element that most defined their identity. The scholarship-based rabbinate replaced the lineage-based priesthood; synagogues and academies replaced the Temple; and Torah study and prayer replaced sacrifices. Most importantly, as the prophet Jeremiah sensed, God could be worshipped outside the land of Israel. Previously, to integrate into the Jewish people, you had to go live with them in their land; now you could convert to the Jewish religion, wherever they were. Judaism and its commandments, including its ethical principles, were open to everyone. Now, loving your neighbor as yourself included all people.

By Marcos Gojman

Bibliography: The Theory and Practice of Welcoming Converts to Judaism by Lawrence J. Epstein and other sources.