web analytics
August 27, 2014 / 1 Elul, 5774
At a Glance
Judaism
Sponsored Post
Jerusalem Mayor Nir Barkat (L) visits the JewishPress.com booth at The Event. And the Winners of the JewishPress.com Raffle Are…

Congratulations to all the winners of the JewishPress.com raffle at The Event



Home » Judaism » Parsha »

The Politics Of Freedom


Having set out the broad principles of the covenant, Moses now turns to the details, which extend over many chapters and several parshiyot. The long review of the laws that will govern Israel in its land begin and end with Moses posing a momentous choice. Here is how he frames it in this week’s parshah:

“See, I am setting before you today a blessing and a 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” (Deuteronomy 11:26-28).

And here is how he puts it at the end:

“See, I have set before you today life and good, death and evil … I call heaven and earth to witness against you today, that I have set before you life and death, blessing and curse. Therefore choose life, so that you and your offspring may live” (Deuteronomy 30:15, 19).

Maimonides takes these two passages as proof of our belief in freewill (Hilchot Teshuvah 5:3), which indeed they are. But they are more than that. They are also a political statement. The connection between individual freedom (which Maimonides is talking about) and collective choice (which Moses is talking about) is this: If humans are free, then they need a free society within which to exercise that freedom. The book of Devarim represents the first attempt in history to create a free society.

Moses’s vision is deeply political but in a unique way. It is not politics as the pursuit of power or the defense of interests or the preservation of class and caste. It is not politics as an expression of national glory and renown. There is no desire in Moses’s words for fame, honor, expansion, or empire. There is not a word of nationalism in the conventional sense. Moses does not tell the people that they are great. He tells them that they have been rebellious, they have sinned, and that their failure of faith during the episode of the spies cost them forty extra years of delay before entering the land. Moses would not have won an election. He was not that kind of leader.

Instead he summons the people to humility and responsibility. We are the nation, he says in effect, that has been chosen by God for a great experiment. Can we create a society that is not Egypt, not empire, not divided into rulers and ruled? Can we stay faithful to the more-than-human hand that has guided our destinies since I first stood before Pharaoh and asked for our freedom? For if we truly believe in God – not God as a philosophical abstraction but God in whose handwriting our history has been written, God to whom we pledged allegiance at Mount Sinai, God who is our only sovereign – then we can do great things.

Not great in conventional terms, but great in moral terms. For if all power, all wealth, all might belongs to God, then none of these things can rightfully set us apart one from another. We are all equally precious in His sight. We have been charged by Him to feed the poor and bring the orphan and widow, the landless Levite and non-Israelite stranger, into our midst, sharing our celebrations and days of rest. We have been commanded to create a just society that honors human dignity and freedom.

Moses insists on three things: First that we are free. The choice is ours. Blessing or curse? Good or evil? Faithfulness or faithlessness? You decide, says Moses. Never has freedom been so starkly defined, not just for an individual but also for a nation as a whole. We do not find it hard to understand that as individuals we are confronted by moral choices. Adam and Eve were. So was Cain. Choice is written into the human condition.

But to be told this as a nation – this is something new. There is no defense, says Moses, in protestations of powerlessness – saying that we could not help it. We were outnumbered. We were defeated. It was the fault of our leaders or our enemies. No, says Moses, your fate is in your hands. The sovereignty of God does not take away human responsibility. To the contrary, it places it center stage. If you are faithful to God, says Moses, you will prevail over empires. If you are not, nothing else – not military strength nor political alliances – will help you.

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.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

One Response to “The Politics Of Freedom”

  1. "Jews were the first to believe that an entire nation could govern itself in freedom and equal dignity." Collective moral responsibility, do you think we really still have it?

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
Strike on Golan Yekev
Israeli Wounded from Syrian Shelling on Golan
Latest Judaism Stories
Parsha-Perspectives-logo

Eisenhower understood that motivated men will fight much harder and longer than unmotivated men.

PTI-082214

Who does not want to get close to Hashem? Yet, how do we do that?

Hashem recalls everything – nothing is hidden from His eyes.

According to Rabbi Yishmael one was not permitted to eat such an animal prior to entering Eretz Yisrael, while according to Rabbi Akiva one was permitted to eat animals if he would perform nechirah.

Discretion
‘Vendors Of Fruits And Clothing…May Sell In Private’
(Mo’ed Katan 13b)

Question: The Gemara in Berachot states that the sages authored our prayers. Does that mean we didn’t pray beforehand?

Menachem
Via Email

If a man sins and follows his inclinations, he will find comfort in this world – but when he dies, he will go to a place that is all thorns.

Nothing is more effective to diminish envy than gratitude.

The first prayer of Moshe was Vayechal, where Moshe’s petition was that no matter how bad bnei Yisrael were, the Egyptians were worse.

“We’re leining now, and shouldn’t be talking,” Mr. Silver gently quieted his son. “At the Shabbos table we can discuss it at length.”

If we regard pain and suffering as mere coincidence, we will feel no motivation to examine our lives

Culture is not nature. There are causes in nature, but only in culture are there meanings.

Rabbinic law is pivotal but it’s important to understand which laws are rabbinic and which biblical.

More Articles from Rabbi Lord Jonathan Sacks
Rabbi Sacks

Culture is not nature. There are causes in nature, but only in culture are there meanings.

Rabbi Sacks

Blind obedience is not a virtue in Judaism. God wants us to understand the laws He has commanded us

Israel shows the world that a people does not have to be large in order to be great.

When someone exercises power over us, they diminish us; when someone teaches us, they help us grow.

Ours is a small and intensely vulnerable people. Inspired, we rise to greatness. Uninspired, we fall

The negotiation between Moses and the tribes of Reuven and Gad is a model of conflict resolution.

God’s “name” is therefore His standing in the world. Do people acknowledge Him, respect Him, honor Him?

The very act of learning in rabbinic Judaism is conceived as active debate, a kind of gladiatorial contest of the mind.

    Latest Poll

    Do you think the FAA ban on US flights to Israel is political?






    View Results

    Loading ... Loading ...

Printed from: http://www.jewishpress.com/judaism/parsha/the-politics-of-freedom/2012/08/15/

Scan this QR code to visit this page online: