19 May, 2001
26 Iyyar, 5761
The Sanctity Of Freedom: Land And Persons
The sanctity of both land and persons was affirmed in the Laws of release. For in releasing the land and persons according to a calendar cycle, Israel recognized that both belonged to G-d. In the finest sense, both the earth and persons were "holy," in that they belong to the L-rd. Mankind was a steward of the land, and within the cultural patterns of the ancient world he was also a steward of persons. Through their relationship to the land and to other persons, Israel affirmed their dedication to the L-rd. For modern persons living in an era when the earth is ravished without regard to such stewardship, Israel's ancient understanding of the sanctity of the land is an appropriate foundation block for a theology of ecology. The same is true of persons, if all persons belong to G-d, and if we acknowledge this in our relationships with them as Israel did in the laws of freedom, then there emerges a foundation stone for a theology of interpersonal relationships as well as corporate concern for persons of need.
Freedom for land and persons came during the Sabbatical year. It also occurred during the fiftieth year, following the analogy of seven seven-year periods. No fields were to be planted during the Sabbatical year, just as no labor was done on the Sabbath day. In both instances Israel testified through these symbols that time and land belong to G-d, and by letting it return to its primal condition as at creation they affirmed that reality. During the fiftieth year property reverted to the original owner; fields lay fallow as in the Sabbatical year, and persons who because of poverty had sold themselves as slaves were set free, with the proviso that if slaves were needed they should be bought "from the nations round about you" (v. 44).
Inherent in these Laws and others in the chapter is the thesis that man is the steward of creation. Nothing belongs to him in the ultimate sense, -everything belongs to G-d. This operative principle was intended to transform attitudes toward land and persons. Freedom was sacred and holy because of its relationship to G-d. All of creation is the L-rd's and to set creation free is to acknowledge that sanctity. So G-d's continuing call is: "Free the land, free the poor, free all who are encumbered." Freedom acknowledges that all creation is sacred, belonging not to persons but to G-d.
An interesting note to these two portions of the Torah. The phrase: "Keratem debor ba'aretz lekhol yoshveha," is inscribed on the Liberty Bell in Philadelphia: "Proclaim liberty throughout the land unto all the inhabitants" (Lev. 25:10).
Shalom U'Vracha,
Thomas, Greta, and Talie
