The 26th chapter of Leviticus sets out with stunning clarity the terms of Jewish life under the covenant. On the one hand, there is an idyllic picture of the blessing of Divine favor. If Israel follows G-d’s decrees and keeps His commands, there will be rain, the earth will yield its fruit, there will be peace, the people will flourish, they will have children, and the Divine presence will be in their midst. G-d will make them free. “I broke the bars of your yoke and enabled you to walk with heads held high.”
The other side of the equation, though, is terrifying: the curses that will befall the nation should the Israelites fail to honor their mission as a holy nation:
But if you will not listen to me and carry out all these commands … I will bring upon you sudden terror, wasting diseases and fever that will destroy your sight and drain away your life. You will plant seed in vain, because your enemies will eat it … If after all this you will not listen to me, I will punish you for your sins seven times over. I will break down your stubborn pride and make the sky above you like iron and the ground beneath you like bronze … I will turn your cities into ruins and lay waste your sanctuaries, and I will take no delight in the pleasing aroma of your offerings. I will lay waste the land, so that your enemies who live there will be appalled … As for those of you who are left, I will make their hearts so fearful in the lands of their enemies that the sound of a windblown leaf will put them to flight. They will run as though fleeing from the sword, and they will fall, even though no one is pursuing them. (Lev. 26: 14-36)
Read in its entirety, this passage is more like Holocaust literature than anything else. The repeated phrases – “If after all this . . . If despite this . . . If despite everything” – come like hammer-blows of fate. It is a passage shattering in its impact, all the more so since so much of it came true at various times in Jewish history. Yet the curses end with the most profound promise of ultimate consolation. Despite everything G-d will not break His covenant with the Jewish people. Collectively they will be eternal. They may suffer, but they will never be destroyed. They will undergo exile but eventually they will return.
What is happening in this chapter is an application to a nation as a whole of the proposition G-d spelled out to individuals at the beginning of human history:
Then the Lord said to Cain, “Why are you angry? Why is your face downcast? If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must master it.” (Gen. 4:6-7)
The choice – G-d is saying – is in your hands. You are free to do what you choose. But actions have consequences. You cannot overeat, not exercise and at the same time stay healthy. You cannot act selfishly and win the respect of other people. You cannot allow injustices to prevail and sustain a cohesive society. You cannot let rulers use power for their own ends without destroying the basis of a free and gracious social order. There is nothing mystical about these ideas. They are eminently intelligible. But they are also, and inescapably, moral.
I brought you from slavery to freedom – says G-d – and I empower you to be free. But I cannot and will not abandon you. I will not intervene in your choices, but I will instruct you on what choices you ought to make. I will teach you the constitution of liberty.
The first and most important principle is this: A nation cannot worship itself and survive. Sooner or later, power will corrupt those who wield it. If fortune favors it and it grows rich, it will become self-indulgent and eventually decadent. Its citizens will no longer have the courage to fight for their liberty, and it will fall to another, more Spartan power.
If there are gross inequalities, the people will lack a sense of the common good. If government is high-handed and non-accountable, it will fail to command the loyalty of the people. None of this takes away your freedom. It is simply the landscape within which freedom is to be exercised. You may choose this way or that, but not all paths lead to the same destination.
To stay free, a nation must worship something greater than itself, nothing less than G-d, together with the belief that all human beings are created in His image. Self-worship on a national scale leads to totalitarianism and the extinction of liberty. It took the loss of more than 100 million lives in the twentieth century to remind us of this truth.
In the face of suffering and loss, there are two fundamentally different questions an individual or nation can ask, and they lead to quite different outcomes. The first is, “What did I, or we, do wrong?” The second is, “Who did this to us?” It is not an exaggeration to say that this is the fundamental choice governing the destinies of people.
The latter leads inescapably to what is today known as the victim culture. It locates the source of evil outside oneself. Someone else is to blame. It is not I or we who are at fault, but some external cause. The attraction of this logic can be overpowering because it generates sympathy but it is deeply destructive because it leads people to see themselves as objects, not subjects. They are done to, not doers; passive, not active. The results are anger, resentment, rage and a burning sense of injustice. None of these, however, ever leads to happiness or freedom, since by its very logic this mindset abdicates responsibility for the current circumstances in which one finds oneself. Blaming others is the suicide of liberty.
Blaming oneself, by contrast, is difficult. It means living with constant self-criticism. It is not a route to peace of mind. Yet it is profoundly empowering. It implies that, precisely because we accept responsibility for the bad things that have happened, we also have the ability to chart a different course in the future. Within the terms set by covenant, the outcome depends on us. That is the logical geography of hope, and it rests on the choice Moses was later to define in these words:
This day I call heaven and earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live. (Deut. 30: 19)
One of the most profound contribution Torah made to the civilization of the West is this: that the destiny of nations lies not in the externalities of wealth or power, fate or circumstance, but in moral responsibility: the responsibility for creating and sustaining a society that honors the image of G-d within each of its citizens, rich and poor, powerful or powerless alike.
The politics of responsibility is not easy. The curses in this week’s Parsha are the very reverse of comforting. Yet the profound consolations with which they end are not accidental, nor are they wishful thinking. They are testimony to the power of the human spirit when summoned to the highest vocation. A nation that sees itself as responsible for the evils that befall it, is also a nation that has an inextinguishable power of recovery and return.
(Source:The Politics of Responsibility by Rabbi Jonathan Sacks)