From Rabbi Blane- edited and adapted from Wikipedia:
I have thought a great deal about my role as a modern and post-denominational rabbi and how "Jewish Universalism" is the core of the theology I support.
Within the Jewish community there is a common history, a language of prayer, the Torah and rabbinic literature which allow Jews of significantly different world views to share many common values and goals. "Jewish Universalism" asserts that all people of all faiths are under the consideration and Love of God and that all paths to the divine are equally holy.
Jewish Universalism teaches that one's religion is not the sole and exclusive source of truth. We reject the concept of a God that would choose a favorite child.
As such, Jewish Universalism goes beyond religious tolerance, which is the condition of peaceful existence between adherents of different religions or religious denominations. While traditional Judaism teaches that God chose the Jewish people to be in a unique covenant with God and were charged by the Torah to be a light unto the nations, this view did not preclude a belief that God has a relationship with all other peoples.
Jewish Universalism asserts that God equally chose all nations to be lights unto the world, and we have much to learn and share with each other. We can only accomplish "Tikkun Olam" by our unconditional acceptance of each other's peaceful doctrines. We should never fear nor diminish in any way the paths of all peoples of the world.
Biblical references as well as rabbinic literature support this pluralistic view: Moses refers to "ha-ru-chot l-chal basar," the "source of the breath of all flesh," (Numbers 27:16) to appoint someone over the community of Israel.
In the classic story of the prophet Bilam and his donkey, the Torah identifies and acknowledges a prophet outside the community of Israel. Nethanel ibn Fayyumi, a prominent Yemenite Jewish theologian of the 12th century wrote, "God sends a prophet to every people according to their own language."
The Mishnah states that anyone who kills or saves a single human, not Jewish, life, has done the same to an entire world. The Talmud also states: "Righteous people of all nations have a share in the world to come" (Sanhedrin 105a).