The Birth of a New Freedom
Family Edition

The Summary

This is an abridged version of the essay The Birth of a New Freedom, written by Rabbi Sacks in 2012.

Inspired by the first Luchot given by God to Moshe just before the sin of the Golden Calf, the Sages coined a new word to mean freedom, one that never appears in Tanach. In Ki Tissa we read, “The Tablets were the work of God, and the writing was the writing of God, engraved [charut] on the Luchot”. The Sages added, “read not charut, “engraved” but cherut, “freedom,” for the only person who is truly free is one occupied with Torah study.”

This is the only appearance in Tanach of the root ch-r-t (with a tav), but a related word, ch-r-t (with a tet) also appears in our story of the Golden Calf, which Aharon shaped with a cheret, an “engraving tool.” So how did a word that means “engraved” come to mean “freedom”, and why was a new term for freedom needed?    

In fact, the Sages made a creative and meaningful choice when selecting this word. Consider the two forms of writing in ancient times. One used ink on parchment, the other engraved words in stone. There is a marked difference between these two methods.

The ink and parchment are two separate materials, so the ink is superimposed, and does not become part of the parchment. It remains distinct, and it can be rubbed off and removed. But an engraving is carved out of the stone itself. It becomes part of it, and cannot easily be obliterated.

Now consider these two ways of writing as metaphors for law-abiding societies. There is a law that is externally imposed. People keep it because they fear that if they do not, they will be caught and punished. But if there is no chance that they will be caught, they make break it, for the law has not changed their desires. That kind of law – imposed on us like ink on parchment – is a limitation of freedom.

But there can be a different kind of society in which people keep the law not because they fear they will be caught and punished, but because they know the law, they have studied it, they understand it, they have internalised it, and it has become part of who they are. They no longer desire to do what the law forbids because they now know it is wrong and they wrestle with their own temptations and desires. Such a law needs no police because it is based not on external force but on internal transformation through the process of education. The law is like writing engraved in stone.

Hence the brilliant new concept that emerged in rabbinic Judaism: cherut, the freedom that comes to a society – of which Jews were called on to be pioneers – where people not only know the law but study it constantly until it is engraved on their hearts as the commandments were once engraved on stone. That is what the Sages meant when they said, “Read not charut, engraved, but cherut, freedom, for the only person who is truly free is one who occupies himself with Torah study.” In such a society you keep the law because you want to, because having studied the law you understand why it is there. In such a society there is no conflict between law and freedom.

Freedom is born in the school and the house of study. That is the freedom still pioneered by the people who, more than any other, have devoted their time to studying, understanding and internalising the law. What is the Jewish people? A nation of constitutional lawyers. Why? Only when the law is engraved on our souls can we achieve collective freedom without sacrificing individual freedom. That is cherut: Judaism’s great contribution to the idea and practice of liberty.

Around the Shabbat Table

Questions to Ponder

1. Why do you think studying laws is important, rather than just knowing what they are?
2. What happens to a rule once you truly understand why it exists? 
3. How might a society transition from laws being like “ink on parchment” to becoming “engraved” on the hearts of its citizens?

On the Parsha

Written by Sara Lamm

Inspired by the Teachings of Rabbi Lord Jonathan Sacks

The Parsha in a Nutshell

During Moshe’s extended absence on Har Sinai, the people fashion a Golden Calf for worship. Upon discovering the idolatry, Moshe shatters the Tablets containing the Ten Commandments and gets rid of the idol. God considers destroying them for this heinous act, but Moshe intervenes. After intense negotiation between God and Moshe, God agrees to forgive the people, though consequences will persist through generations. Moshe ascends Har Sinai again and receives new Tablets. His face becomes so luminous from Divine encounters that he must don a veil except when communicating God’s teachings.

Philosophy of Rabbi Sacks

Delving Deeper

Chofesh/chofshi is what slaves become when they go free. With no-one to order them around anymore, they can do what they like. This word reflects the freedom to pursue your desires. Philosophers call it negative liberty, the absence of coercion. This is fine for individual freedom. But it does not constitute collective freedom.

A society in which everyone is free to do whatever they like cannot be a free society. A free society needs law. But law is a constraint on our freedom. It restricts us from doing whatever we wish. So how do we reconcile law and liberty? That is a question at the heart of Judaism – which is a religion of both law and liberty.

Freedom is law internalised so deeply understood it becomes part of one’s being, like words carved in stone rather than ink on parchment. This explains why Judaism emphasises education and study of halachah - these studies aren’t merely about gaining knowledge but about creating a sophisticated form of collective freedom where law and liberty become one.

• Consider a time when you felt most free: Did it have something to do with rules? What else gave you that feeling of freedom?

Parsha Activity

Silent Disco

Gather in a circle: begin with 30 seconds of complete freedom of movement. Everyone can move however they want - the more movement, the better! Usually, this becomes messy and disconnected. Regroup, but this time you can only move after the person to your right has moved. No other instructions are given. The group must figure out how to create continuous movement together. You might develop your own subtle signals and patterns - and “rules” to guide you to move with the group, not against them.

A Story for the Ages

Camps of Liberty

Once there were two summer camps nestled in the same valley, although they were worlds apart in their approach. At Freedom Valley, the promise was simple: “Do whatever you want, whenever you want!” Kids’ eyes lit up at the idea of no bedtimes, no schedules, and absolutely zero vegetable requirements at dinner. Sounds great, right?

Well, not quite. Fast forward two weeks and Freedom Valley had transformed. Eitan’s prized Pokémon cards had mysteriously vanished, and so had five of the girls’ phones. The arts and crafts room looked like a glitter tornado had hit it, and trying to organise a simple game of capture the flag? Good luck finding enough kids awake before noon! Everyone was running wild, and with every kid feeling tired and cranky, and unsure what was next, fights were breaking out between all the friendship groups. Looking around, Eitan started to wonder whether he would have been happier at the camp next door.  

Over at Forest Grove, things had been very different from the start. Sure, there were plenty of eye rolls during the “middot and mitzvot” talks. But something remarkable happened when campers understood why showing up for breakfast meant everyone would get to enjoy warm pancakes together, and how cleanup time turned into impromptu dance parties.

By week two, Forest Grove was alive with kid-created adventure clubs, spontaneous talent shows, and even a camper-run “morning motivation” team. Nobody had to enforce the rules anymore - the kids just got it. These were the kids who could tell you exactly why they chose to wake up early: because nothing beats fresh pancakes shared with friends.

• If you had to choose, which camp would you go to and why?

On the Haftara

Written by Rabbi Barry Kleinberg

Inspired by the Teachings of Rabbi Lord Jonathan Sacks

A summary

The Haftara in a Nutshell

I Kings 18:1-39 (Ashkenazim)
I Kings 18:20-39 (Sephardim)
I Kings 18:1-45 (Yemenites)

In Melachim 1 (I Kings) 18:1–39, the passage recounts the dramatic confrontation between the prophet Eliyahu (Elijah) and the prophets of Baal on Mount Carmel during King Ahav’s reign.

At God’s command, Eliyahu appears to Ahav, challenging him to gather the people of Israel and 450 prophets of Baal and Ashera for a test to determine the true God. Eliyahu proposes a contest: each side will prepare a sacrifice without lighting it, calling on their god to send fire from heaven.

The prophets of Baal pray fervently but receive no response. Eliyahu mocks their efforts before preparing his altar, drenching it with water to emphasise the miracle.

 Then Eliyahu prays, and God answers with fire, consuming the sacrifice, altar, and water. The people proclaim, “The Lord, He is God!” Eliyahu’s victory reaffirms God’s sovereignty and begins the defeat of Baal worship in Israel.

• Why do you think the Sephardi and Yemenite Haftarot are different from the Ashkenazi Haftara? What do the additional verses offer?

Points to Ponder

1. Do you know any other stories (from Tanach or Midrash) where we see idol worship challenged due to their lack of power? (Hint: Think about Avraham’s early life)
2. Read the ‘Quote of the Week’. How can we hear the still, small voice of God today?

Tanach Connections

Parsha and Haftara Links

Both the Parsha and the Haftara relate stories of the Jewish people celebrating and worshipping idols. In the Parsha, the people turn to the Golden Calf in the absence of Moshe. In the Haftara their descendants (at the time of King Ahav) waver between God and Baal.

The Midrash notes the similarities between the two leaders at the time, Moshe and Eliyahu. Both leaders assembled the people, and slayed those who followed the idols. Both leaders called the people to gather before them, and prayed to God for His help. Moses invokes the avot (Avraham, Yitzchak, and Yaazkov) as a merit for the Jewish people, and Eliyahu gathers 12 stones to represent the 12 tribes of Israel.

The Parsha and Haftara are also linked by seemingly forbidden actions on the part of the leaders. Moshe breaks the Tablets of Stone, and Eliyahu challenges God to back him up and brings a sacrifice outside of the Temple/Jerusalem. At the very least, one could suggest that both leaders’ actions fall under the principle of Hora’at Sha’a, the emergency of the moment. And in both stories the people appear to be on the brink of abandoning God – a situation which calls for extreme measures!

Putting the Haftara into Context

The Book of Kings

Eliyahu’s leadership was a fraught time for the people of Israel, and he made some bold moves in response. Rabbi Sacks compares Eliyahu to Pinchas, and writes about their zealous behaviour in the following passage: “There can be no doubt that Pinchas and Elijah were religious heroes. They stepped into the breach at a time when the nation was facing religious and moral crisis and palpable Divine anger. They acted while everyone else, at best, watched. They risked their lives by so doing. There can be little doubt that the mob might have turned against them and attacked them. Indeed after the trial at Mount Carmel, Jezebel lets it be known that she intends to have Elijah killed.

“Both men acted for the sake of God and the religious welfare of the nation. And God Himself is called “zealous” many times in the Torah… Pinchas and Elijah are… both gently rebuked by God… the zealot is not acting within the normal parameters of the law… More profoundly, the zealot is in effect taking the place of God.”

Both Eliyahu and Pinchas had the courage of their conviction, but as we learn from Rabbi Sacks, acting zealously is not without risks. If even God rebukes them, perhaps this is not the advisable course of action in most cases. And yet, both men have earned their place among the great leaders of Jewish history.

Quote of the Week

“Nothing in the religious life is more risk-laden than zeal, and nothing more compelling than the truth God taught Elijah, that God is not to be found in the use of force but in the still, small voice that turns the sinner from sin. As for vengeance, that belongs to God alone...”

The Zealot, Pinchas, Covenant & Conversation

Further Ponderings

What are the most extreme measures you would take if you saw a friend about to make a terrible mistake?