Attitude of Jehudi to goyim
Jeshuaist or Follower of Jeshua
or How a Jew behaves towards non-Jews.

Jewish tradition makes it clear that goyim or non-Jews do not have to become Jewish in order to fulfil their spiritual purpose on earth, and that they can earn their reward in heaven without becoming Jewish.

The majority of Jews are convinced that they should be the “light unto the nations” (Isaiah 49:6).
For Jehudi there is the obligation to convey God that they accept Him as the Most High Elohim Who has the right to be the Ruler of the universe. Being the am segulah, the “treasured people” (Deuteronomy 26:18), some Jews may take on an attitude which gives the impression to others that they feel superior to others. This is not because of our responsibility to teach the world about God though our actions and way of life, because the majority of Jews does not feel responsible to teach others about the ways of God. Though Jews have an ongoing responsibility to be upstanding, value-centered people who through our actions and character inspire non-Jews to be better people who connect to God and live spiritual lives.

The Kitvei Hakodesh or Holy Scripture makes it clear that the Elohim Hashem Jehovah and Jews must be concerned about the welfare of non-Jews.
In the early history of mankind we can find a non-Jew who was considered a Tzaddik (righteous man) and perfect. The scroll telling about his effort to build an ark and tell the world to come to worship the One and Only One true Godwe can read at the end of the parasha of Bereishis that he, "Noah found favour in G-d's eyes."

Clearly, being Jewish is not a prerequisite for either being good or close to God. Indeed all non-Jews are expected to observe the Seven Laws that God commanded Noah. If they fulfil these commandments in the belief that they originate from God, non-Jews shall be able to receive a portion in the World to Come (Maimonides - Laws of Kings).

The entire Book of Jonah revolves around God wanting a Jewish prophet to go and inspire the entire non-Jewish population of Nineveh to be better people. In Genesis (chapter 18) we see how concerned Abraham was about God’s plan to destroy Sodom – a pagan city filled with wicked people. Our High Holy Day prayers repeatedly mention our desire for a universal connection to God, including both Jew and Gentile.

From the Holy Writings we can see that the message is clear. Judaism views all of mankind as created “in the image of God” (Genesis 1:27), and cares about the physical and spiritual well-being of all humans.

We are taught by Elijah the Prophet: "In the case of every person, man or woman, freeman or slave, Jew or non-Jew - the Divine Spirit rests upon him according to his actions." As such each individual has his or her own responsibility to come in good relationship with the creation and its Bor (the Divine Creator).

The Torah does have very strict commands regarding how to deal with idolatry and idolaters in Israel, but once we are dealing with non-pagans, the approach is clearly very different.

In this world today we may find lots of Jew who do not keep to an attitude God worthy.
The fact that many Jews don't act in accordance with the Torah is no reason to compound the problem with yet another person who will not act appropriately. Furthermore, although a born Jew may not act in full accord with the Divine Will, many Jews believe a Jew comes from parents, grandparents or great grandparents who did. This means that deep down in his or her spiritual psyche - his or her neshomo - he or she is in full spiritual alignment. It is only a matter of time - sometimes a very long time! - until either the person or his progeny get back to where they were originally.

Judaism maintains that the righteous of all nations have a place in the world to come. This has been the majority rule since the days of the Talmud. Judaism generally recognizes that many Christians and Moslems worship the same God that we do and those who follow the tenets of their religions can be considered righteous in the eyes of God.

Contrary to popular belief, Judaism does not maintain that Jews are better than other people. Although we refer to ourselves as God's chosen people, we do not believe that the Elohim Hashem Jehovah chose us (or the Jews) because of any inherent superiority. According to the Talmud (Avodah Zarah 2b), God offered the Torah to all the nations of the earth, and the Jews were the only ones who accepted it. The story goes on to say that the Jews were offered the Torah last, and accepted it only because God held a mountain over their heads! (In Ex. 19:17, the words generally translated as "at the foot of the mountain" literally mean "underneath the mountain"!) Another traditional story suggests that God chose the Jewish nation because they were the lowliest of nations, and their success would be attributed to God's might rather than their own ability. Clearly, these are not the ideas of a people who think they are better than other nations.

Because of our acceptance of Torah, Jews have a special status in the eyes of God, but we lose that special status when we abandon Torah. Furthermore, the blessings that we received from God by accepting the Torah come with a high price: Jews have a greater responsibility than non-Jews. While non-Jews are only obligated to obey the seven commandments given to Noah, Jews are responsible for fulfilling the 613 mitzvot in the Torah, thus God will punish Jews for doing things that would not be a sin for non-Jews.

Jeshuaist or Follower of Jeshua
Two authors who were among the fathers of Haskalah literature in Yiddish, Avraham Ber Gottlober (1811–1899) and Sholem Yankev Abramovitsh (Mendele Moykher-Sforim; 1835–1917), wrote about the ways in which Jews of Eastern Europe at the time of the reforms of Tsar Alexander II looked upon their non-Jewish neighbors. Gottlober wrote in Yiddish about the “goy”: “The balalaika is his fiddle / girls are his song / vodka is his wine / slabs of pork, his food” (from Der yid in Kiev; ca. 1860s–1870s).

Abramovitsh, by contrast, recounts in Hebrew how the first proponents of the Enlightenment regarded non-Jews: “In their thought burned love for all who dwell on earth; all human beings are brethren, whether or not they are members of the covenant” (Be-‘Emek ha-bakha’ [In the Vale of Tears]; published in installments between 1897 and 1909).

Daniel Leibel, one of the few writers who dealt with the representation of non-Jews in Yiddish literature, was well aware of the decisive influence of ethnic and ideological stereotypes on the literary depiction of the figure of the goy. In 1932 he wrote: “The ‘Goy’ is the Jew’s fate; he is a mass without individual outlines, his image is lit by the burning flame of war, revolution, pogroms, in flames of ancient fear that have not yet died down” (Leibel, 1932, p. 15).”