דברים, פרק ל״ב, פסוק ה׳

When observing suffering and destruction in the world, one might naturally question the responsibility of the Creator, whose actions are otherwise perfect. The biblical perspective, however, shifts the focus of blame from heaven to earth, clarifying that the root of corruption lies entirely within human moral choices. The primary approach among commentators is that a person who sins causes damage only to themselves, not to God. Unlike a mortal king who is weakened when his subjects rebel, God loses absolutely nothing from human transgression [רש״י, רשב״ם, אור החיים, רא״ש, כלי יקר, דעת זקנים]. This understanding builds upon classic Aramaic translations, which emphasize that sinners sabotage their own lives rather than affecting the Divine [רש״י, מזרחי, ברכת אשר, שפתי חכמים]. Another perspective frames this dynamic as a rhetorical question: Did God bring about this ruin? The answer is a resounding no; rather, it is the people themselves who brought about the destruction [ביאור יש״ר, הכתב והקבלה]. Furthermore, this corruption represents a tragic loss of divine destiny. God intended to sanctify His people so they might illuminate all of humanity, but their actions ruined this higher purpose [ספורנו].

A deep disagreement exists regarding the status of these sinners as God's children. One view argues that through their transgressions, the people forfeited the right to be called His children [רמב״ן, אור החיים, חזקוני, אדרת אליהו]. Conversely, an opposing perspective insists they remain His children, but emphasizes that the moral flaw belongs strictly to them and not to their Heavenly Father. While a rebellious human child might reflect poorly on the upbringing provided by their parents, no such claim can be made against a perfect God [רש״י, צרור המור, נחלת יעקב, תורה אור]. From a psychological angle, this dynamic illustrates a profound denial of responsibility. The wicked refuse to own their actions, either by acting as though their offspring are not truly God's children [כלי יקר] or by completely denying that God created them [אבן עזרא]. This corruption also inflicts severe intergenerational damage. A sinner does not merely destroy themselves; they show no regard for the future of their offspring, treating them as if they were not their own children, which reveals the true depth of their moral defect [כלי יקר].

The root of this spiritual decay is found in a society characterized as crooked and twisted. A crooked state is entirely bent, the absolute opposite of what is straight and just [רש״י, רמב״ן, הכתב והקבלה]. The twisted nature of their actions is compared to a thread tightly spun and wound around an axis [רש״י, רש״ר הירש, שפתי חכמים]. Together, these concepts paint a picture of a generation that does not merely stumble in a moment of weakness. Instead, they are deeply entrenched, argumentative, and fortified in their stubbornness [אבן עזרא, אור החיים, שטיינזלץ]. This twisting symbolizes a dangerous blending of good and bad deeds until they become nearly impossible to separate. People distort the proper path by attaching foreign, self-serving motives to their actions, sometimes even masking them as deeds done for the sake of heaven [העמק דבר, הכתב והקבלה]. Ultimately, as a person repeatedly engages in these behaviors, their twisted path becomes a deeply ingrained habit. What was once forbidden eventually seems completely permissible to them, and they stubbornly refuse to change their ways [כלי יקר].