The 515-page 2025 exceptional book “Accepting and Excepting: On Pluralism and Chosenness out of the Sources of Judaism” is by Raphael Jospe, one of the most respected contemporary voices in Jewish philosophy. Jospe gives readers very readable, profound, learned, and deeply humane ideas on one of the central questions of our time: how religious people can remain authentic to their religion while being fully respectful of people of other religions with radically different views. The book received high praise from many university philosophy professors.
Jospe’s central thesis is that interreligious pluralism is not only a moral, rational, and political necessity but also a philosophical and theological imperative rooted in Judaism’s own sources. He shows this by drawing on a vast range of Jewish texts—from the Bible and rabbinic literature to medieval thinkers such as Saadia Gaon, Maimonides, and Judah Halevi, to modern figures such as Moses Mendelssohn, Mordecai Kaplan, and Jonathan Sacks. He constructs a vision of Judaism that is both distinct and universal, loyal to Jewish history and views, and open to truths taught by others.
The book contains fifteen fascinating and informative chapters, including: is affirming chosenness and pluralism compatible; what do Jewish sources say about pluralism; Jewish views of Christianity and Mormons, as well as other traditions; the silence of many rabbis on philosophy; who is the neighbor in Leviticus 19:18 that we are to love; Zionism, antisemitism, Orthodox, Conservative, Reform, and other Jews; accepting the teachings of the sages; the infallibility of rabbis according to Nachmanides; the Mosaic authorship of the Torah; the problem of literalistic interpretations of Scripture and of the sages; and very much more. It includes 13 pages of a two-column index.
The book’s title captures its paradoxical spirit: it is “accepting” of religious and cultural Others while “excepting”— that is, excluding — ideas that reject Jewish teachings. He argues for a revaluation of the concept of “chosen people.” It is not a claim of superiority or exclusivity. It is an expression of responsibility, a duty to work to create a moral world for all humanity.
He recognizes that dialogue with others is necessary. No single religion can lay an absolute claim to truth; each must engage others in humility and mutual respect. As Maimonides taught, “The truth is the truth no matter what its source.”
His essays reflect his lifelong engagement in interfaith work. His decades of experience in Jewish-Christian and Jewish-Mormon dialogue. He is not only a retired professor of Jewish philosophy living in Jerusalem, but also a Lieutenant Colonel in the National Search and Rescue Unit of the Israel Defense Forces reserves. He lives what he teaches. In one of his search-and-rescue missions in a foreign country not many years ago, he was injured and still walks with a limp, a reminder of the many times he helped non-Jews in other countries.
What distinguishes Accepting and Excepting is Jospe’s ability to weave philosophical abstraction with down-to-earth common sense. His treatment of “belonging” versus “believing,” inspired by a 1967 letter from the famous scholar Mordecai Kaplan, a copy of which is in the book, is a bright light that guides us through the book. For Jospe, Jewish identity is sustained not only through assent to doctrine but also through behavior and sharing—treating others as you desire to be treated.
This book is essential because of its timeliness. At present, religious absolutism and moral relativism threaten public discourse. Jospe models an alternative: rigorous fidelity to one’s own faith combined with genuine reverence for the Other.
As Professor Menachem Kellner aptly observes in his endorsement, Jospe is “both a thinking Jew and an important Jewish thinker.” This dual identity—critical and committed, analytic and empathetic—defines the tone of the entire book. Professor Zev Harvey praises its “smiling, wise, and pluralistic Judaism,” and indeed, there is a serenity in Jospe’s reasoning, a confidence that pluralism does not erode religion but enriches it.
Accepting and Excepting will appeal to scholars of Jewish philosophy, theologians of religion, as well as all people concerned about religion in a pluralistic world. It is a masterful, nuanced, and profoundly relevant contribution to Jewish and non-Jewish religious thinking and interreligious philosophy.

The Talmudic tradition was democratic, with mutual respect and tolerance. The opening teaching in Pirkei Avot in the Talmud is “Moses received Torah from Sinai,” and not “from God on Sinai”. Thus, the Talmudic teaching allows for pluralism. I even think that Orthodox Jews should invite Messianic Jews for Shabbat dinner. Some Orthodox Jews do not invite Messianics because they do not share the same theology. Some Charedim do not dine with other Orthodox Jews because they do not believe as they believe. But Modern Orthodox Jews can get along with Charedi Jews, and the Ultra-Orthodox can get along with Reform Jews; even Jews and non-Jews can and should be friends. We should not shun Messianic Jews because they believe that Jesus is the messiah. It doesn’t matter who they think the messiah is. It doesn’t matter even if a Jew believes that their messiah is the Divine Essence in bodily form, which is what Lubavitch teaches. The point is that we should embrace Messianics as fellow Jews, whether or not they believe that anyone is or is not the messiah, and we should befriend Jews who even happen not to believe in any messiah at all.
You are correct. God did not consider Jews more important than other humans. The Torah requires us to even love the stranger and repeats it 36 times. The idea of being chosen means that Jews are told to teach this lesson to all other people, usually by their behavior.
The Talmudic tradition was democratic, with mutual respect and tolerance. The opening teaching in Pirkei Avot in the Talmud is “Moses received Torah from Sinai,” and “from God on Sinai”. Thus, the Talmudic teaching allows for pluralism. I even think that Orthodox Jews should invite Messianic Jews for Shabbat dinner. Some Orthodox Jews do not invite Messianics because they do not share the same theology. Some Charedim do not dine with other Orthodox Jews because they do not believe as they believe. But Modern Orthodox Jews can get along with Charedi Jews, and the Ultra-Orthodox can get along with Reform Jews; even Jews and non-Jews can and should be friends. We should not shun Messianic Jews because they believe that Jesus is the messiah. It doesn’t matter who they think the messiah is. It doesn’t matter even if a Jew believes that their messiah is the Divine Essence in bodily form, which is what Lubavitch teaches. The point is that we should embrace Messianics as fellow Jews, whether or not they believe that anyone is or is not the messiah, and we should befriend Jews who even happen not to believe in any messiah at all.
Thank you very much for recommending this book. The title alone struck a chord within me as the heart beat of chaplaincy.
Thanks, Wayne.
Excellent review on a vital subject.
Coming from a great writer like you, Robin, this is a great compliment.
How do Jews Respond when people act irrationally?
They hate Jews because they keep kosher
They hate Jews because of the Sabbath
They hate Jews because they do not adopt christian values
What is a Jew to do, how do we act, and how we set course for proper action?
The idea of “accepting and excepting” is a nuanced and subtle one, acknowledging as it does the need to balance our commitment to our own faith with our respect for the diversity of human experience and the legitimacy of other religious traditions. This is a delicate balance to strike, but one that is essential for fostering greater understanding, tolerance, and cooperation among people of different faiths, dear Rabbi Israel Drazin.
I am heartened to hear that Jospe’s book has received high praise from university philosophy professors, for it suggests that his ideas are being taken seriously by scholars and thinkers across disciplines. As someone who has spent his life seeking to illuminate the intersection of faith and reason, I am eager to learn more about Jospe’s thoughts on this matter and to see how they might contribute to a deeper understanding of the Jewish tradition and its relevance to the challenges of our time.
In short, I commend Raphael Jospe for his thoughtful and learned contribution to the ongoing conversation about pluralism, chosenness, and the complexities of religious identity. May his book inspire readers to engage in deeper reflection and dialogue about these vital questions, and may it help to foster a greater sense of understanding, respect, and cooperation among people of all faiths. Best, stephen
I am glad you liked this review. If you want Jospe’s email address, I’ll give it to you. He is a friend of mine.
What if my religion rquire child sacrifice or believing an animal is a diety?
According to Professor Jospe, you would reject this view but still be nice to the people and treat them as you want to be treated.
What if I treat them kindly and nice and friendly but they still want to slaughter jews for being kind and weak?
How do I respond how do jews react
I agree with you Rabbi,
WE should respect all faiths and help people grow and develop in they want to if they wish to study judaism or help them achieve their educational goals.
The only answer that I know is treat others as you want them to treat you. It is logical that this should work to solve most problems, including hatred. The problem is that there are many Jews who hate fellow Jews and this sets a bad example of Jewish teachings.
I can be nice and respect the person whose religion believes that an animal is God, but I cannot be nice to someone whose religion requires child sacrifice, especially if it is a priest who performed the sacrifice. Judaism is against human sacrifice. In such a case, we must persuade them to drop their religion of human sacrifice and adopt a more human religion. I am glad such barbaric pagan religions no longer exist in our day.
We must respect him as a person but try to help him understand that his behavior is inappropriate.
I agree that we can respect him as a person while at the same time not respecting his beliefs and actions. If he insisted in sacrificing someone’s child he just be incarcerated till he gave up his bad behavior.
We agree.