Non-Jews

The idea that Jews are God's "Chosen People" (Am Segulah) is central to Orthodox identity. But what does "chosen" really mean in the texts?

Devarim 7:6 declares: "For you are a holy people to the Lord your God; the Lord your God has chosen you to be a treasured people above all the peoples on the face of the earth."

This isn't just spiritual distinction—it translates into concrete legal differences in how Jews and non-Jews are treated in halacha. The concept of "Am HaNivchar" (the chosen nation) creates a fundamental hierarchy: Jews at the top, everyone else below.

While modern apologists reframe "chosen" as "chosen for responsibility," the texts themselves paint a different picture—one of inherent superiority and divinely mandated separation.

The legal distinctions between Jews and non-Jews in halacha are stark:

These aren't obscure texts—they are part of daily Orthodox practice and belief.

Orthodox Judaism teaches that while Jews have 613 commandments, non-Jews are obligated in only seven Noahide Laws (Sanhedrin 56a-60a):

1. Do not worship idols 2. Do not blaspheme God 3. Do not murder 4. Do not steal 5. Do not commit sexual immorality 6. Do not eat from a living animal 7. Establish courts of justice

On the surface, this sounds reasonable—even enlightened. But look deeper:

Christianity and Islam are considered idolatry (for most poskim). The Rambam (Hilchos Melachim 11:4) classifies Christianity as avodah zarah because of the Trinity doctrine. This means billions of people are, by Orthodox definition, violating the most fundamental Noahide law.

The punishment for violating Noahide laws is death (Sanhedrin 57a). A non-Jew who "rests" on Shabbos—meaning observes it like a Jew—is liable for death (Sanhedrin 58b). A non-Jew who studies Torah in depth is also considered liable (Sanhedrin 59a, though opinions vary).

The Rambam (Hilchos Melachim 8:11) adds a critical qualifier: a non-Jew must follow the Noahide laws because God commanded them through Moses, not because they make rational sense. A non-Jew who follows them based on reason alone doesn't qualify as righteous.

This is a system that claims universal jurisdiction over all humanity while relegating non-Jews to a permanently inferior spiritual status. It's not pluralism—it's supremacism dressed up as theology.

In Orthodox communities, casual derogatory language about non-Jews is so normalized that people don't even recognize it as prejudice:

"Goyishe kop" (gentile head) — used to describe someone who is foolish, simple, or thinks in an unsophisticated way. The implication: non-Jews are inherently less intelligent than Jews.

"Shiksa" — derived from the Hebrew "shekets" (שקץ), meaning abomination or detested thing. Used casually for non-Jewish women, especially romantic interests. The word literally means something disgusting.

"Shaygetz" — the male equivalent, also from "shekets." Used for non-Jewish men or Jewish men who act "too goyish."

"Goyishe naches" — used to dismiss activities that non-Jews enjoy (sports, outdoor recreation, etc.) as frivolous or beneath Jewish dignity.

"Es past nisht" (it's not fitting) — used to shut down any behavior, interest, or friendship that crosses the Jewish/non-Jewish boundary.

When you leave Orthodoxy, one of the most jarring realizations is discovering that the people you were taught to look down on are... just people. Kind, intelligent, generous people. The casual racism of the community becomes impossible to unsee.

The irony: A community that rightly demands sensitivity about antisemitism teaches its children to view all non-Jews through a lens of superiority and contempt.