web analytics
September 20, 2014 / 25 Elul, 5774
At a Glance
Judaism
Sponsored Post
Apartment 758x530 Africa-Israel at the Israel Real Estate Exhibition in New York

Africa Israel Residences, part of the Africa Israel Investments Group led by international businessman Lev Leviev, will present 7 leading projects on the The Israel Real Estate Exhibition in New York on Sep 14-15, 2014.



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
ISIS executioner holding British aid worker Alan Henning as a hostage.
Muslims Plead with ISIS for Life of UK Aid Worker Alan Henning
Latest Judaism Stories
Hertzberg-092614

Perhaps the most important leadership lesson Elkana taught us is to never underestimate the difference a single person can make.

Teller-Rabbi-Hanoch-NEW

“he’s my rabbi” the Black painter said with pride, pulling out a photo of the Rebbe from his wallet

Rabbi Avi Weiss, head of theYeshivat Chovevei Torah. Rabbi Asher Lopatin will be replacing him as head of the school.

The Torah notes that even when we are dispersed God will return us to Him.

Rabbi Sacks

Simply, for Rambam the number 14 (2×7) was his favored organizing principle.

One of the cornerstones of our Jewish life is chesed, kindness. Chesed can only be taught by example

Our understanding of what is and what is not possible creates imagined ceilings of opportunity for us.

This young, innocent child gave me a powerful, warm surge of energy and strength.

The Chafetz Chaim answered that there are two forms of teshuvah; teshuvah m’ahava and teshuvah m’yirah.

Question: I recently loaned money to a friend who has been able to repay only part of it. This was an interest-free loan. We exchanged a signed IOU, not a proper shtar with witnesses, since I have always trusted her integrity and only wanted a document that confirms what was loaned and what was repaid. Now that shemittah is approaching, what should I do? Should I forgive the loan? And if my friend is not able to repay it, may I deduct the unpaid money from my ma’aser requirement?

Name Withheld

A Role Reversal
‘Return, O Wayward Sons…’
(Chagigah 15a)

When the Kleins returned, however, they were dismayed to see that the renters did a poor job cleaning up after themselves.

In Parshas Re’eh the Torah tells us about the bechira to adhere to the commandments of Hashem and refrain from sin. In Parshas Nitzavim, the Torah tells us that we have the choice to repent after we have sinned.

As Moshe is about to die, why does God tell him about how the Israelites will ruin everything?

Jonah objected to God accepting repentance based on ulterior motives and likely for short duration.

This week’s parsha offers a new covenant; a covenant that speaks to national life unlike any other

More Articles from Rabbi Lord Jonathan Sacks
Rabbi Sacks

Simply, for Rambam the number 14 (2×7) was his favored organizing principle.

Rabbi Sacks

Torah isn’t a theological treatise or a metaphysical system but a series of stories linked over time

We believe that God created each of us, regardless of color, class, culture or creed, in His image.

Judaism is a religion of love but also a religion of justice, for without justice, love corrupts.

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

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.

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

Scan this QR code to visit this page online: