Is Independence a Torah Value?

In contrast to the rest of creation, which was made in multitudes, Hashem created man alone. The Gemara explains why. “Man was created alone so that he should say, ‘It was for me that the world was created.’” This underscores the vast importance that man possesses and the crucial role he plays as the choicest of all G-d’s creations. Can this gemora be used as support for the value of independence within a Torah context? What, in fact, does the Torah say about the concept of independence?

The first time we encounter the idea of independence in the Torah is in Sefer Shemot. The Jews had been enslaved to Pharaoh in Egypt for decades of back-breaking slave-labour. At G-d’s command, Moshe came to relay the now-famous words, “Let My people go!” In a display of wondrous miracles, Hashem liberated a nation of slaves from the mightiest empire in the known world. Yetzias Mitzrayim therefore represents the Torah’s most powerful account of liberation from oppressive human authority. However, the goal wasn’t merely freedom or independence from tyranny. The objective of Yetzias Mitzrayim was to march toward Sinai to receive the Torah and in so doing, to become Hashem’s עם סגולה.

Independence is only valuable when used for a higher purpose. It is meaningless when used for material pursuits or to indulge in self-gratification. The Jewish people were brought out of Egypt so that they could become a G-dly nation. Their freedom was not an end in itself; rather, it created the possibility of living on a higher realm: worshipping Hashem, observing His mitzvos, and establishing a society governed by Divine principles rather than by the arbitrary will of a tyrannical king.

Independence also creates a sense of responsibility. Hashem commanded Bnai Yisroel, “You shall not oppress a stranger, for you know the feelings of the stranger, since you were strangers in the land of Egypt” (Exodus 23:9). When someone who was once oppressed gains independence, he must empathize with those less fortunate and use his power to ease their burdens.

The Torah places great emphasis on man’s independence to choose between good and evil. “See, I have set before you today life and good, death and bad” (Deuteronomy 30:15). The individual must choose his path in life; Hashem does not compel him in either direction. This is a profound form of moral independence. Unlike angels who have so much clarity that they gravitate towards good, and unlike animals who are motivated by instinct, man stands head and shoulders above any other form of creation because he has independence of choice. The Torah is our guide and moral compass on how to choose good and virtue and how to eliminate evil from our lives.

Not only are human beings dependent upon God, but they are also reliant upon the natural world, and other members of society. Even the person who appears economically independent receives countless benefits from a wider community. This is to neutralize man’s sense of independence, which could give rise to an inflated ego.

Man may work hard, reap results, and celebrate his success, but the Torah cautions us not to attribute the results of our labour to our own wisdom and might. As it says in Devarim, “Do not say, “My power and the might of my hand have made this wealth for me.” Instead, one must remember God, “for it is He who gives you the power to amass wealth.” When we are successful, it is tempting to take the entire credit for ourselves; however, we must remember that it is only through the kindness of Hashem that we can achieve anything at all. Our health, our wealth, and our intelligence are nothing but Divine gifts bestowed upon us by our loving Father.

Not only are human beings dependent upon God, but they are also reliant upon the natural world, and other members of society. Even the person who appears economically independent receives countless benefits from a wider community. This is to neutralize man’s sense of independence, which could give rise to an inflated ego.

The Jewish monarch who governs the entire nation also has certain restriction placed on him. He may not own too many horses, amass too much wealth or have too many wives. The king, therefore, is not an independent sovereign in the absolute sense. Even the highest political authority remains subject to Divine law. The king may try to exercise power over the peope and use his independence to manipulate them. To prevent this possibility the Torah places boundaries around power.

Indeed, many mitzot restrict what an individual may do even when he has the power and independence to do it. A person may own property, but he may not steal. He may have economic power, but he may not exploit a worker. He may have social power, but he may not oppress the stranger. He may possess strength, but he may not use it to harm another person.

Independence is a tool that can be destructive when used to oppress others but can be very benerficial when used to help and uplift. Ultimately the truly independent person can reach up to Hashem and use his freedom to serve a purpose greater than himself.