“I call heaven and earth to witness against you this day, that I have set before you life and death, the blessing and the curse; therefore choose life, so that you may live, you and your children.” – Deuteronomy 30:19
As we near the end of the life and times of Moses, his speech to the Israelites picks up steam and power. One of the most profound statements in the Torah is found near the beginning of this week’s parsha. Moses tells the Israelites that heaven and earth bear witness that Moses has given the Israelites a choice. The ultimate choice. They can choose life or they can choose death. Then in dramatic fashion, the people are then instructed to choose life.
Choose life! To life! L’chaim! This is the essence of Judaism. We toast to life. We sing to life. Life is a gift and we choose to use it well. The life we are given is a life of choices. We are instructed to make the choices that are the choices of life. It is so simple, yet so profound. Especially when we consider the religious leanings of the ancients, where death was so integral to their religions, where human sacrifice was normal, the Torah’s charge to choose life bellows loudly with its profundity and its eternal message echoes across the millennia.
This verse is an example of the best of the Bible. Its dramatic overtones staking out the all encompassing issues of the human experience. When our souls feel lost we must always remember to choose life. That is the great compass of Judaism. Find life and go that way. Choose life!
For all its drama in the Bible, the Talmud brings this verse back down to earth with a shocking thud. Rabbi Yishmael and Rabbi Akiva have a dispute about just what it means to choose life. Rabbi Yishmael says that “life” refers to a trade or a craft – the ability to earn a livelihood. We are being instructed to choose a means to make a living. Rabbi Akiva says that life refers to matters of safety and recreation like swimming and boating. Ti him, choosing life means taking care of one’s physical condition and making certain that one is prepared for a physical world that carries with it inherent danger.
These interpretations, while utilitarian and wise, seem to be so impossible to hear in the context of the verse that we are left to wonder if these great rabbi can actually be serious. Moses is building to a crescendo in his speech and he takes a break from the sublime to discuss career options and water sports? The verse was so powerful in its basic meaning, where is the depth and the beauty now?
The obvious answer is yes. Indeed, it is sublime to live a life engaged in the world. That is the climax. That is the greatest life that can be chosen. We are to be active participants in the economic and social structure of our world and to do so ever mindful and aware of G-D and one’s Judaism – that is life! To choose life is to to live a life. An actual life. A normal, productive, material life. When one lives that life to its fullest and lives one’s Judaism to the fullest we are truly choosing life.
Choosing life does not mean that one should cut their self off from society. Life is to live amongst men and women. But to live this life elevated and infused with spirituality as one lives amongst others – that is to choose life. There is a place for meditation and reflection or even temporary complete immersion into Torah and purely spiritual pursuits. But u’vacharta b’chaim – to choose life – is only when that is firmly welded to material pursuits and responsibility.
Rabbi Yishmael was the same great sage who famously argued with Rabbi Shimon bar Yochai. In his statement about the topic of working for a living, Rabbi Shimon bar Yochai taught that one should do G-D’s will and their work will be performed by others. Rabbi Yishmael argued that one should work the land and earn a livelihood. His views on this matter are clear. Life is to work.Rabbi Eliyahu Fink
About the Author: Rabbi Eliyahu Fink, J.D. is the rabbi at the famous Pacific Jewish Center | The Shul on the Beach in Venice CA. He blogs at finkorswim.com. Connect with Rabbi Fink on Facebook and Twitter.The author's opinion does not necessarily reflect the opinion of The Jewish Press.
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