Moses and the Israelites - Day 5

Good evening everyone. I hope you all had a good weekend. It's so nice to see so many of your faces again, and thank you for coming on this journey with me and with all of us. Obviously, it's always nicer to be in a room together where we can see each other's faces, give each other a hug, and have coffee together. But still, hopefully, we can have some kind of virtual community where we can get to know each other a bit better in this way.

I'm going to share my screen and carry on from where I left off. We looked at the Ten Commandments and the term 'commandments' refers to the moral code that God gave to the people of Israel. But think about the basis of that moral code. Again and again, you can see that love is actually the basis of the moral life. 'You shall love the Lord your God with all your heart, all your soul, and all your strength.' This is the core relationship between the people of Israel and God. They should love God with all their heart, soul, and strength. It's not about obeying out of force; it's about love and connection.

Not only are we to love God, but we are also to love our neighbour as we love ourselves. These two commandments go together. It means we should love ourselves and care for ourselves, recognising that we are God's sons and daughters. We need to take care of our mental, spiritual, and physical well-being. Just as we would look after someone else, we should also look after ourselves. It's not about loving your neighbour while neglecting yourself; it's about loving your neighbour as you love yourself. Additionally, we are called to love the stranger. This love is not limited to those who share our nationality, race, or religion, but extends to everyone, including those who are different from us.

The place where this love starts and grows is the family. Jonathan Sacks explains that love is a flame lit in marriage and the family. Morality is a love between husband and wife, parent and child, extended outward towards the world. The family is the basis of society and a school of love. Everything Father teaches is a new expression of what has already been taught in the Hebrew Bible. For me, when I first heard the Divine Principle, my initial response was that this is what Jesus taught. If it had been something different, I wouldn't have become involved. I realised that what Father teaches is the same as what Jesus taught, which is also consistent with what was revealed to Moses at Mount Sinai.

We see that the moral life develops through empathy and compassion. For example, we are commanded not to wrong or oppress a stranger because we were once strangers in the land of Egypt. This is the earliest appearance of empathy in the ancient world. When we see someone who is a refugee or mistreated, we should remember that we were once in a similar position. Therefore, we should empathise with them and care for them. The basis of the Mosaic Law is rooted in empathy and compassion, and all the laws are founded on this principle. Some people say that the Hebrew Bible is all about law, but it's fundamentally about love. If you pay attention to these laws and are careful to follow them, then the Lord your God will keep His covenant of love with you, as He swore to your ancestors.

God's faithfulness is evident in His relationship with Abraham, Isaac, and Jacob. Despite the struggles the Israelites faced, God never broke the covenant He made with them. He is a faithful and trustworthy God. In comparing different ethical systems, we see that ancient Roman Greece was based on civic ethics, where loyalty was to the state and obeying the law was paramount. In contrast, Abraham and Moses had a different attitude, willing to leave an unjust society to seek a better one. There are also ethics of duty, where one follows the law out of obligation, and the ethic of honour, which can lead to distorted expressions like honour killings. Each ethical system has its merits and pitfalls, but Judaism and Christianity are rooted in the ethic of love, which prioritises what is loving and compassionate over strict adherence to law or duty.

Moses articulates a vision for a good society as the Israelites leave Egypt, a society marked by injustice and inequality. They sought to create a just society in Canaan, translating spiritual values into a concrete political vision. Moses tells them that they have a choice: to obey or disobey the commands of the Lord. This choice signifies freedom and the responsibility that comes with it. By choosing to observe the commandments, they can create a society free from murder, adultery, and injustice, leading to God's blessings. Conversely, if they choose to disregard the commandments, they will face the consequences of their actions, resulting in a society filled with suffering and curses.

People today feel as though they live in a failed state where they do not feel any security or safety. They then choose to become refugees. However, they have a choice because they possess free will. It is essential to understand that the choices they make will have consequences, which brings us to the idea of responsibility. This concept goes all the way back to Adam and Eve and Abraham's vision. God said to Adam and Eve, 'Do not eat the fruit; if you do, you will surely die.' This one sentence is now being expanded onto a larger canvas, not just on an individual level but also on a social and national level.

The political vision being created is one of a free society governed by the rule of law. As Jonathan Sacks states, Moses' vision is deeply political. The Hebrew Bible is often viewed merely as scripture or religious teaching, but it is much more than that; it is a work of political philosophy. The central question is: how do we go about creating a good society? Moses' vision is unique in that it summons the people to humility and responsibility. He does not tell them they are great; instead, he points out their failings and teaches them to be humble.

Moses describes the nation as one chosen by God for a great experiment, calling them to be a holy nation and a kingdom of priests. This is an attempt to create a society that is fundamentally different from the empires of the ancient world, which were ruled by pharaohs, kings, or dictators. The aim is to establish a society that is not hierarchical or class-based, like those in India, but rather one that is equitable and just. When God gives Moses the boundaries for Israel, it is clear that Israel cannot become an empire like the others. God establishes limits to prevent Israel from becoming divided into rulers and the ruled.

One of the significant aspects of what happened at Mount Sinai is that there is one law that applies equally to everyone, which is unique in the ancient world. Typically, there were different laws for rulers and for the ruled. For example, if a slave killed another slave, the slave could be put to death, but if a slave owner killed a slave, it was acceptable because the slave was considered property. In contrast, Mosaic law applies equally to all, ensuring that everyone is subject to the same rules. This is a radical departure from the norms of the time.

The vision presented is of a nation under God, a God-centered nation. While some may refer to it as a theocracy, it is not a theocracy in the conventional sense. It is not ruled by priests, as seen in places like Iran, but rather by God through the conscience of the people. This vision calls for a society where individuals live spiritual lives. Jonathan Sacks argues that these societies are not great in conventional terms but are great in moral terms. They are called to be a holy nation, not a master race, and this concept does not appear anywhere in the Hebrew Bible.

If all power, wealth, and might belong to God, then none of these things can set us apart from one another. Everything belongs to God, and therefore no one can claim superiority based on wealth or power. At Mount Sinai, when the people made a covenant with God, all men, women, and children of Jacob entered into this covenant as equals. It was not just Moses or an elite group who made this covenant; every single Israelite engaged in it, standing equally before God. We have been charged by Him to care for the poor, the orphan, the widow, and the stranger among us, creating a just society that honours human dignity and freedom.

This idea of a just society is rooted in the vision of the law that goes back to Adam and Eve. God chose Abraham because He knew Abraham would teach his children and future generations how to live a good life, keeping the way of the Lord by doing what is right and just. The Hebrew words for 'doing what is right' and 'what is just' encapsulate what God wants Abraham to impart to his descendants. The second word, 'mishpat,' refers to retributive justice, which is essential for establishing a free society governed by the rule of law. Such laws protect individuals from harm and allow them to pursue their interests freely.

Retributive justice creates a framework in which people can move without fear of violence or theft. It allows for a free market where individuals can own property and express themselves without the threat of imprisonment for holding unpopular opinions. This set of rules binds all members of society equally, enabling everyone to pursue their interests without infringing on the freedoms of others. However, there is also the concept of distributive justice, which aims to prevent excessive inequality. It is not just about having private property; it is about ensuring that everyone can live a dignified life.

A just society cannot have extreme disparities, such as some living in palaces while others are homeless. This is not fair or just. Every human being deserves a certain standard of living, including a home and food. Love alone is not enough; it can lead to injustice. For instance, Jacob's preferential love for Joseph over his other sons led to jealousy and conflict. Justice must accompany love to ensure fairness. The basis for this idea of distributive justice is rooted in theology. God is the creator of the world, and since He owns everything, we must treat all people and the land with respect.

God commands that the Israelites, His servants, must not be sold as slaves and that they should not be ruled over ruthlessly. This principle reinforces that every human being belongs to God and cannot be treated as property. The land, too, is not permanently owned by individuals; it belongs to God. People are merely temporary residents and must care for it accordingly. This theological basis establishes that what we possess is held in trust for God, and we must look after it responsibly. The concepts of charity and justice are intertwined, with justice being what one deserves and charity being what is given voluntarily.

Charity is an act of love, a way of giving something to someone in need. Justice, on the other hand, is something you have by right; it is fair and just. This connection between doing the right thing and social justice highlights a moral obligation to share one's wealth with those who are less fortunate. It is not merely a choice but a responsibility to contribute to the community. In historical Jewish society, this moral obligation could even be legally enforced, making it more than just an act of charity. It raises an interesting idea about social justice; it is not fair for some individuals to be phenomenally rich while others are poor and homeless. Wealthy individuals have a moral obligation to use their resources for the benefit of others, as seen in the actions of philanthropists like Warren Buffett and Bill Gates, who choose to establish charitable foundations instead of passing on all their wealth to their children.

Philanthropy is not compulsory; it stems from a sense of moral obligation. Many who engage in such acts come from a biblical background, where their conscience is shaped by these teachings. The Hebrew Bible presents a social and economic vision that encourages generosity. For instance, it instructs not to be hard-hearted or tight-fisted towards the poor but to be open-handed and lend freely to those in need. This approach acknowledges the dignity of the individual and goes beyond merely providing the bare minimum for survival. It emphasises giving generously without a grudging heart, suggesting that those who give will be blessed in their endeavours. The biblical principle is clear: there will always be poor people, and it is a command to be open-handed towards them.

The Hebrew Bible's economic vision aims to create a just society where everyone can prosper. This is reflected in the significant number of Nobel Prizes in Economics awarded to Jewish individuals, highlighting their interest in understanding the principles behind a flourishing society. Adam Smith, although not Jewish, was influenced by these biblical ideas in his work 'The Wealth of Nations', which explores the economic principles necessary for a society to thrive. The implementation of free-market policies has lifted many out of poverty, particularly in the 20th century, as societies moved away from feudalism and communism towards systems based on freedom, responsibility, and the rule of law.

Maimonides, a prominent Jewish philosopher of the Middle Ages, articulated eight levels of giving. The lowest form is giving grudgingly, motivated by social pressure. A step up is giving less than one should but doing so happily. Better still is giving directly to the poor upon request, and even better is giving without being asked. The next level involves the recipient knowing the donor's identity while the donor remains anonymous, fostering gratitude without obligation. The highest form of giving is when both the giver and recipient are unknown to each other, such as through communal funds managed by responsible individuals. The ultimate goal is to help individuals before they fall into poverty, enabling them to maintain their dignity and independence.

The reality of a free-market economy presents challenges in achieving equality. Complete freedom can lead to significant inequality, as evidenced by the concentration of wealth among a small number of individuals. To address this, the biblical principle of the Jubilee year is essential. After seven cycles of seven years, the 50th year is proclaimed as a time of liberty, where land is returned to its original family. This prevents perpetual debt and ensures that no family remains in a state of poverty due to mismanagement by previous generations. The vision is for every family to have its own land or business, promoting self-sufficiency and dignity.

In this biblical framework, every 50 years, all debts are forgiven, and slaves are set free, although the latter occurs every seven years. This system aims to balance freedom and equality, ensuring that vast disparities in wealth do not persist. While some individuals may be more successful than others, the goal is to maintain a society where the wealthiest and poorest do not experience extreme differences. This concept of a just society is intertwined with the biblical understanding of law, which is often perceived as restrictive. However, the law is intended to uphold freedom and justice, not to control or diminish individual liberty.

The biblical attitude towards law is quite different from what some might expect. In Psalm 119, the psalmist expresses joy in following God's laws, stating, "I rejoice in following your laws as one rejoices in great riches." This individual finds that following the laws is not a burden but rather something meaningful that enriches their life. The psalmist even declares, "I shall walk at liberty, for I sought out your laws," suggesting that law creates freedom. This perspective is intriguing, as it implies that the observance of laws preserves and protects liberty.

The psalmist's appreciation for God's words is evident when he says, "How sweet are your words to my taste, sweeter than honey to my mouth." The Jewish tradition of studying the Torah exemplifies this idea; through scripture, individuals encounter and experience God. Many can relate to the feeling that arises from reading the Bible or spiritual texts, where one can almost taste God's love. The psalmist keeps God's laws because they are wonderful and serve to protect and establish a good society.

However, the psalmist also expresses sorrow, stating, "Streams of tears flow from my eyes for your laws not followed." This reflects a deep concern for the consequences of disregarding God's laws, such as robbery, murder, and injustice. The psalmist's heart breaks upon witnessing the suffering that results from people not adhering to divine law. This highlights the social consequences of neglecting God's guidance, leading to violence and injustice within society.

Frederick Haines, an Austrian Nobel Prize winner in economics, once remarked that the greatest discovery humanity ever made was the concept of a law-governed society. This idea allows people to live together in peace without needing to agree on common aims, bound only by abstract rules of conduct. In contrast to societies like the Tower of Babel, where a common language and purpose dictated conformity, a law-governed society enables individuals to pursue their interests while coexisting peacefully.

The meaning of freedom is multifaceted. In Hebrew, there are two words for freedom: one signifies being free, while the other means engraved. The English word 'freedom' combines 'free' and 'dom,' where 'dom' relates to law. This suggests that true freedom exists within the framework of law. John Locke, a prominent English political philosopher, defined freedom as having a standing rule or law that applies equally to everyone in society. This means individuals can act freely as long as they do not break the law.

In contrast to some European legal systems, where individuals can only do what the law permits, the English approach allows for creativity and innovation. People can pursue their ideas and start businesses without needing permission, as long as they do not violate the law. This environment fosters a creative society, which is why the agricultural and industrial revolutions began in England. The political structure allowed individuals to harness their innate creativity without bureaucratic constraints.

The concept of freedom also relates to the idea of covenants in the Bible. Each covenant, from Adam and Eve to Moses, elevates humanity to higher levels of holiness. Jeremiah speaks of a new covenant where God's instructions will be engraved on people's hearts, allowing them to follow their conscience without external imposition. This internalisation of law means individuals will naturally do what is right, living in accordance with their conscience without conflict.

This vision of a society living in the direct dominion of God suggests that people's relationships will be rooted in their vertical relationship with God. As individuals live according to their conscience, they will form an integrated, interdependent society. This society will be orderly, not due to imposed regulations but because of the self-generated order that arises from within. In such a society, citizens will not desire to commit crimes, as empathy and compassion will guide their actions, leading to a harmonious existence.

That's what Jeremiah was talking about 3,000 years ago: that kind of vision, that kind of society. There are many laws in the Hebrew Bible, around 600 or so. Often, they are framed in this way: 'Consecrate yourselves and be holy because I am the Lord your God. Keep my decrees and follow them. I am the Lord who makes you holy.' This means the whole goal of observing the laws is to become a holy person. Observing these laws is meaningful because it helps develop your relationship with God, making everything you do incredibly meaningful. God says to Moses, 'Speak to the entire assembly of Israel and say to them,

You can imagine that within a few generations, there was very little in the way of slavery. It was only to the extent that there was a temporary state that some people would find themselves in from time to time. However, there was never anything like the experience in the southern states of America or indeed anywhere else. This is because it is anathema to God.