One of the gifts of great leaders, and one from which each of us can learn, is that they frame reality for the group. They define its situation. They specify its aims. They articulate its choices. They tell us where we are and where we are going in a way no satellite navigation system could. They show us the map and the destination, and help us see why we should choose this route not that. That is one of their most magisterial roles, and no one did it more powerfully than did Moses in the book of Deuteronomy.
Here is how he does it at the beginning of this week’s parshah:
See, I am setting before you today the blessing and the curse – the blessing if you obey the commands of the Lord your God that I am giving you today; the curse if you disobey the commands of the Lord your God and turn from the way that I command you today by following other gods, which you have not known. (Deut. 11: 26-28)
Here, in even more powerful words, is how he puts it later in the book:
See, I set before you today life and the good, death and the bad… This day I call the heavens and the earth as witnesses against you that I have set before you life and death, the blessing and the curse. Therefore choose life so you and your children after you may live. (Deut. 30: 15, 19)
What Moses is doing here is defining reality for the next generation and for all generations. He is doing so as a preface to what is about to follow in the next many chapters, namely a systematic restatement of Jewish law covering all aspects of life for the new nation in its land.
Moses does not want the people to lose the big picture by being overwhelmed by the details. Jewish law with its 613 commands is detailed. It aims at the sanctification of all aspects of life, from daily ritual to the very structure of society and its institutions. Its aim is to shape a social world in which we turn even seemingly secular occasions into encounters with the Divine presence. Despite the details, says Moses, the choice I set before you is really quite simple.
We, he tells the next generation, are unique. We are a small nation. We have not the numbers, the wealth nor the sophisticated weaponry of the great empires. We are smaller even than many of our neighboring nations. As of now we do not even have a land. But we are different, and that difference defines once-and-for-all who we are and why. God has chosen to make us His stake in history. He set us free from slavery and took us as His own covenantal partner.
This is not because of our merits. “It is not because of your righteousness or your integrity that you are going in to take possession of their land” (Deut. 9: 5). We are not more righteous than others, said Moses. It is because our ancestors – Abraham, Isaac, Jacob, Sarah, Rebecca, Rachel and Leah – were the first people to heed the call of the one God and follow him, worshiping not nature but the Creator of nature, not power but justice and compassion, not hierarchy but a society of equal dignity that includes within its ambit of concern the widow, the orphan and the stranger.
Do not think, says Moses, that we can survive as a nation among nations, worshiping what they worship and living as they live. If we do, we will be subject to the universal law that has governed the fate of nations from the dawn of civilization to today. Nations are born, they grow, they flourish, they become complacent, then corrupt, then divided, then defeated, then they die, to be remembered only in history books and museums. In the case of Israel, small and intensely vulnerable, that fate will happen sooner rather than later. That is what Moses calls “the curse.”
About the Author: Rabbi Lord Jonathan Sacks, former chief rabbi of the British Commonwealth, is the author of many books of Jewish thought, most recently “The Great Partnership: Science, Religion, and the Search for Meaning.”
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