Nitzavim: What It Means to Choose

Towards the conclusion of this week’s Torah reading, it is written,3 “I have set before you life and death, the blessing and the curse. Choose life, so that you and your descendants will live.”

Rashi cites the words, “choose life,” and presents three concepts when interpreting the phrase:

a) The meaning of “choose life” is “I instruct you to choose the portion of life.”

b) An analogy for this: “[It is] like a man who says to his son, ‘Choose for yourself a fine portion of my inheritance,’ and then directs him to the best portion, telling him, ‘This [is the portion] you should choose for yourself.’ ”

c) Support from a verse from Tehillim for the above:4

Concerning this, the verse states, “G‑d is my allotted portion and my cup; You guide my lot”; [it is as if it is saying,] “You laid my hand upon the good lot, saying, ‘Take this for yourself!’ ”5

Clarification is necessary: What possible difficulty lies in the words “choose life” that Rashi feels the need to interpret them and, moreover, to do so at such length and in such detail? Seemingly, the meaning of the words “choose life” is entirely straightforward. As interpreted by other commentaries on the Torah,6 G‑d is, as it were, giving the Jews good advice7 – that they should choose the lot of life by “lov[ing] G‑d your L‑rd, listen[ing] to His voice….”8

Understood simply, Rashi9 intends to clarify that the words “choose life” are not a command or good advice that a person should choose life, for it is pointless to command this: If the person does not know what life is, all that is necessary is to clarify what it is to him and he will inevitably choose it.

There is no need for a command. Conversely, if he is not convinced that this is life, what point is there in commanding or advising him to choose life? If he fails to understand that this is life, he will not choose it.

Therefore, Rashi understands the words “choose life” as meaning that, with His statements in the following verse, “to love G‑d your L‑rd…,” G‑d is not commanding or advising, but instead instructing the Jewish people what it means “to choose the lot of life.” He is showing them that the love of G‑d is life.10 This is necessary because it is not always evident to human eyes that life is dependent on what is good, and that death results from evil.11 Therefore, it is necessary to show the correct and true meaning of life – “so that you and your descendants will live” – that, as the verse proceeds to state, it is identified with “lov[ing] G‑d your L‑rd,… because that is your life and the length of your days.”

This is the purpose of Rashi’s commentary:

a) He offers an example, “[It is] like a man who says to his son….” The father does not content himself with saying, “Choose for yourself a fine portion of my estate,” but moreover, he “directs him to the best portion.”

b) Furthermore, Rashi offers support from a verse that G‑d “directs [the Jews] to the best portion”: “‘G‑d is my allotted portion’…. [It is as if the verse is implying,] “You laid my hand upon the good lot, saying, ‘Take this for yourself!’ ”

Despite the above explanations, the extent of Rashi’s elaboration is still somewhat problematic:

a) Why is it at all necessary for him to cite an analogy (mashal), “like a man who says to his son?” He could have related the intent directly, explaining the analogue12 (the nimshal), that G‑d directs the Jews to the best portion. Moreover, on the surface, the analogue, G‑d’s message to the Jewish people, is more clearly understood than the analogy.

With regard to the observance of the Torah and its mitzvos (the analogue), it is necessary for G‑d to show the Jews that their observance constitutes “life” and “the best portion.” Since in our experience, it often appears that “the way of the wicked prospers”13 while “the righteous… suffer in this world,”14 it must be clarified that, ultimately, the wicked will be distanced and the righteous will rejoice.¹²

However, when it comes to choosing a “good portion” in a physical “inheritance” (the analogy), it is much easier to see what is good and what is not. It is not that necessary for a father to “direct [his son] to the best portion.”

b) After stating that the father “directs [his son] to the best portion,” Rashi proceeds to state that he tells the son, “This [is the portion] you should choose for yourself.” This would seem to indicate that even after advising him, “Choose for yourself a fine portion of my inheritance,” and directing him to the best portion, he must do one more thing – tell him, “This [is the portion] you should choose for yourself.” It is necessary to understand, i) why is this necessary? and ii) where do we find a reference to making such a statement in the verse (the analogue)?

c) The conclusion of Rashi’s commentary, “Concerning this, the verse states,… ‘You laid my hand upon the good lot,’ ” requires explanation:

i) He begins by stating, “Concerning this, the verse states….” These words appear to imply that his intent is to offer an interpretation of the verse from Tehillim which he cites.² Seemingly, it would have been fitting for him to state simply, “as it is written.” That would imply that he is using the verse from Tehillim as a support for the interpretation of the verse under discussion.

The intent of Rashi’s commentary is to offer a straightforward interpretation of the verse under discussion. Why then does he discuss the meaning of the verse in Tehillim instead of clarifying the verse at hand?

ii) With the words, “You laid my hand upon the good lot,” Rashi is elaborating upon the analogy he used beforehand, in which he described a father who “directs [his son] to the best portion.” However, clarification is needed: What novel understanding is conveyed by “laying my hand…”?

The above can be explained as follows: Rashi is answering an implied question. The verse states, “I have set before you life and death…. Choose life, so that you and your descendants will live,” and the following verse states, “To love G‑d your L‑rd, to listen to His voice… for that is your life….” The message conveyed by these verses was explicitly stated previously,15 “Behold, I have set before you today life and good, death and evil.” According to Rashi, the meaning of that message is, “One is dependent on the other. If you do good, you will [be given] life; if you do evil, you will [be given] death.”16 This is also spelled out by the verses that follow,17 “As I command you this day to love G‑d… to walk in His ways… [so that] you will live and increase.… If your heart deviates and you do not listen,… I declare to you this day, that you will surely perish.” As such, the question arises: Why does the Torah repeat this, saying, “I have set before you life and death…. Choose life”?18

In answer, Rashi explains that the new point emphasized by the verse under discussion is indicated by the words, “Choose life,” which was not mentioned beforehand. What is that new point? To clarify the point, Rashi offers the analogy (meshal) – “[It is] like a man who says to his son… and [then] directs him to the best portion, telling him, ‘This [is the portion] you should choose for yourself.’ ” The analogy makes it clear that even in an instance when a father directs his son to the best portion, it can still be necessary for him to say, “This [is the portion] you should choose for yourself,” as will be explained.

Similarly, in the verse under discussion, even after “direct[ing them] to the best portion,” it is necessary for G‑d to tell the Jewish people, “I instruct you to choose the portion of life.” In other words, even after the Torah explained in the previous verses, “If you do good, you will be given life,” it is still necessary to say, “Choose life.”

From the fact that, according to the analogy, even after giving his son “a good portion” in his inheritance, the father must “direct him to the best portion,” it is understood that the “best portion” in the inheritance is – at least on a superficial level – difficult to identify. Therefore, the father giving the inheritance must “direct” his son to that portion.

(This also clarifies the precision of the wording of the analogy, “like a man who says to his son,” and not “like a person who says to his friend.”)19

The confidence the recipient has that the one giving him the gift is “direct[ing] him to the best portion” is connected with his knowledge of two factors:

a) The giver clearly knows what the best portion is.20

b) The giver is wholeheartedly concerned with the recipient’s benefit and, therefore, is willing to give him the best portion of his inheritance.

The recipient’s confidence is emphasized by the two aspects of the analogy:

a) The portion is “the inheritance” of the giver. As such, he knows it well.

b) He is giving it to his son. A father is prepared to a far greater degree than anyone else to give his son the best portion of his inheritance.

Similarly, in the analogue regarding the relationship between G‑d and the Jewish people, in order for the Jews to have the conviction that life and good are dependent one on the other – even though it does not always appear that way to our human eyes – Rashi tells us to consider two things:

a) The world is G‑d’s inheritance. He is the Creator of the world and the One who controls it. Accordingly, He knows the correct path to attain life.

b) The Jews are “children… of G‑d your L‑rd.”21 Therefore, they can be certain that G‑d, their Father, only seeks their welfare.

However, since it is still not plainly obvious to human eyes that this is “the best portion” and it is necessary for the recipient to rely on the word of the Giver, the Giver does not suffice with “direct[ing] him to the best portion,” but also further encourages the recipient and tells him again to choose the best portion. This is alluded to in the words Rashi adds, “telling him, ‘This [is the portion] you should choose for yourself.’ ”

Similarly, in the instance at hand, even after having explained to the Jews that life and spiritual good are dependent one on the other and after having directed them to “the best portion,” further – and special22 – encouragement from Above is necessary. Therefore, the verse states, “Choose life, so that you and your descendants will live,” i.e., it is instructing the Jews to trust G‑d completely and choose “the lot of life.”

There is still a point necessary for Rashi to clarify: On the surface, the analogy is not representative of the analogue: In the analogy, it is understood that the encouragement the father gives – “This [is the portion] you should choose for yourself” – will have an effect on the son. Firstly, the analogy involves the encouragement of a father whom the son can see and an inheritance which he can also see. Therefore, even though the son fails to perceive how this is “the best portion” of the inheritance, nevertheless, the fact that it involves a physical entity that can be seen reinforces his confidence in the truth of his father’s words.23

Furthermore, the son has no definite, independent knowledge of the quality of his father’s inheritance; he does not know which is the best portion of the inheritance. Therefore, it is sufficient for him – and he is willing – to accept the assurance and the encouragement his father, the giver, imparts to him.

In the analogue, by contrast, it is not always obvious to us that G‑d is “direct[ing us] to the best portion” – that “if you do good, you will be given life” in a physical sense. Indeed, it could, at times, be understood that the life G‑d promises us is life in the World to Come.24 Moreover, regarding life in this world, at times – to our human eyes – the opposite appears true. “The way of the wicked prospers,”¹² and “The lips of a strange woman drip honey.”25 One can enjoy the pleasures of this world with his physical senses. By contrast, the fact that “her end is as bitter as wormwood”26 is merely a concept which a person believes or, at the very most, understands intellectually.

How then can the encouragement, “Choose life” – that G‑d gives via Moshe in His Torah – affect a person to the extent that – he will with absolute certainty reject the attractions of physical life and, instead, choose the good and life of the Torah and its mitzvos?

To answer that question, Rashi continues,

Concerning this, the verse states, “G‑d is my allotted portion and my cup; You guide my lot”; [it is as if it is implying,] “You laid my hand upon the good lot, saying, ‘Take this for yourself!’ ”

In other words, “Choose life” is not just an ordinary statement. Instead, it brings about – as implied by the phrases, “You guide my lot,…” and “You laid my hand upon the good lot” – that G‑d is showing the Jews in a physical way (this being the meaning of “I instruct you”27 ) what is the good lot, to the extent that it is apparent to human eyes – at least, from time to time – that we receive life in a straightforward sense through doing good.28 It is as if G‑d places our hands on the good lot – i.e., the goodness is perceptible to the extent that we can feel it with our hands. This serves as confirmation for the Jews that doing good is our good lot and the portion of life.

With this, it is also possible to explain a change in the wording Rashi uses. In the analogy, he uses the words, “telling him, ‘This [is the portion] you should choose for yourself,’ ” while when speaking about the relationship between G‑d and the Jewish people, the wording used in the interpretation of the verse – “G‑d is my allotted portion and my cup; You guide my lot” – is: “You laid my hand upon the good lot, saying, ‘Take this for yourself!’ ”29

In the analogy, since the encouragement the father gives his son, after directing him to the best portion, is merely a verbal statement, the actual choice belongs entirely to the son. Therefore, the father tells him, “This [is the portion] you should choose for yourself,” i.e., the father’s intent is that the son should himself chose the good portion he is showing him.

By contrast, by saying, “Choose life,” G‑d “laid my hand on the good lot”30 – i.e., the good lot has already been chosen for the Jew and associated with him. All that is left for him is to take the good lot that was chosen for him, as implied by the phrase, “Take this for yourself.”

For this reason, Rashi uses the wording,31 “You laid my hand… saying, ‘Take this for yourself!’ ” (By contrast, in the analogy, he uses the wording, “telling him….”) By “lay[ing] my hand on the good lot,” G‑d is “saying, ‘Take this for yourself!’” Thus, the fundamental intent is “lay[ing] my hand on the good lot.” Saying “Take this for yourself” merely emphasizes that “saying…” is the direct result of “lay[ing] my hand.”

There is a halachic point alluded to in the different wording that Rashi uses. This can be clarified by first explaining the analysis of another precise point in his words. In the analogue and in the prooftext, the good portion is referred to as “my lot,” and “the good lot.”32 The intent is to allude to the fact that the manner in which the Jews choose “the portion of life” is like an allocation made through a lottery.

Based on this distinction, we can understand the difference between the wording “choose for yourself” and “take for yourself.” This distinction alludes to the difference between the action of “a man who says to his son,” and the lot the Jews receive as a result of “You [(G‑d)] lay[ing] my hand upon the good lot….”

When partners distribute the assets of their partnership through a lottery, there are many Rishonim,33 (the rabbinic authorities of the post-Talmudic period), who maintain that the lottery merely clarifies the portion every individual should receive. However, to actually acquire that portion as one’s own, the person must afterwards perform a formal act of acquisition (kinyan).

The allocation of Eretz Yisrael by lottery was different. It was made via a lottery, confirmed via the Urim VeTumim,34 [and validated via ruach hakodesh (Divine inspiration)].35 In that instance, all authorities36 agree that every Jew acquired his portion of land in Eretz Yisrael by virtue of the lottery itself.

Similar concepts apply regarding Rashi’s commentary cited above. In the analogy, when “a man [speaks] to his son,” the father’s words merely clarify to the son what is “the best portion” by “telling him, ‘[This the portion] you should choose for yourself.’ ” By contrast, in the analogue, G‑d’s statement, “Choose life,” not only clarifies what is the portion of life, but moreover, it causes37 “the good lot” to be acquired by the Jewish people. All that is left for them to do is to actually take it. To refer to Rashi’s wording, “You laid my hand upon the good lot, saying, ‘Take this for yourself!’ ”

There are insights that can be derived from “the wine of the Torah”38 embedded in Rashi’s commentary. The two points mentioned above, the wording of the analogy, “the best portion… choose [it] for yourself,” and that of the interpretation of the prooftext, “the good lot,… ‘take this for yourself,’ ” reflect two ways through which a Jew can motivate himself to “choose life.”

One approach is a choice made because of a reckoning based on logic and knowledge. According to this approach, goodness and life are referred to as “the best portion,” for as is well known,39 the term “portion” refers to Divine service motivated by logic and knowledge. Such a choice is made in a manner of “choose [it] for yourself.” In other words, there are two paths or portions. Each one has an advantage over the other – otherwise, it is not relevant to speak of choice – and one chooses one portion over the other.

The other manner is that one chooses goodness and life, not on the basis of an intellectual reckoning, but by choosing in a manner that transcends logic and knowledge.40 In such an instance, life is referred to as “the good lot.” As is well known41 – and this is also the straightforward understanding of the matter – a lot is not chosen based on knowledge, but rather is determined in a manner that transcends knowledge. Such a choice involves merely “tak[ing it] for [one]self,” for from the very outset, choosing any other portion or way is entirely untenable. Thus, the person’s Divine service involves merely taking “the good lot.” It is inherently his; all that is necessary is to manifest ownership.

The above concepts can be better understood according to the explanation in Chassidus42 regarding the fact that “the way of the wicked prospers.” In general, the explanation is that life-energy is conveyed to kelipah43 from G‑d’s encompassing light. As a result, it is granted in abundance, without a reckoning. By contrast, the beneficence granted to holiness is conveyed through an internalized light – specifically as light enclothed in a k’li (conduit.) As such, it is meted out with a careful reckoning.

This represents the superior attribute of the Jewish people – that they freely choose G‑d and holiness. They are willing to forgo the abundant beneficence which is available from the side of kelipah and choose the limited beneficence that comes from the side of holiness.44

Why do the Jews make this choice, selecting G‑d and holiness as their lot?

a) The abundant beneficence given to the wicked is merely temporary and afterwards will cease.45 Conversely, ultimately, the beneficence granted to the righteous will be awesomely abundant,46 as our Sages said,47 “If those who transgress His will receive such [great abundance], how much more so [will even greater goodness be granted to] those who carry out His will!”

Accordingly, a thinking person will make a reckoning that it is worthwhile for him to choose holiness. Therefore, based on his logic and reason, he will choose good. This is alluded to by the initial wording used by Rashi, “the best portion… choose [it] for yourself.”

b) The second rationale is that although the beneficence from the side of holiness is limited, since it comes from the inner dimension of G‑d’s will – in contrast to the beneficence stemming from the side of kelipah, which is given begrudgingly, “like one who throws it over his shoulder”48 – a Jew chooses that which is given graciously from the side of holiness.49 When beneficence stems from holiness, “There is life in the light of the countenance of the King,”50 and although it is measured, the recipient holds it dearer51 than the abundance that stems from the kelipah.

This choice does not result from intellectual reckoning; it transcends logic and knowledge. It is a Jew’s essential desire for G‑d that stems from the aspect of the soul referred to as a “lot.”52

For this reason, it is not relevant to speak of “choos[ing this] for yourself,” since from the standpoint of this level of the soul, from the outset, nothing other than G‑d has any importance whatsoever. It is only that one must “take for [him]self” “the good lot.”

In other words, every person should draw it down for himself, internalizing it to the extent that it affects his thought, speech, and action.

Nevertheless, the verse states, “I have set before you life and death…. Choose life.” The verse is speaking to a person who is rationally “choosing” between life and death. The first part of Rashi’s commentary alludes to such a choice. This is also evident from the precise wording of Rashi in the second part of his commentary, “Concerning this, the verse states.…”

The continuation of Rashi’s words, “You laid my hand upon the good lot, saying, ‘Take this for yourself!’ ” is not the direct meaning of the words, “choose life.” However, with these words, Rashi is implying that the words “choose life” also include the higher dimension of choice, which is explicitly stated elsewhere – in the verse from Tehillim which Rashi quotes. In other words, we are accustomed to using the term “choose” in one context, a choice made rationally. However, it can also include a different and deeper meaning.

To explain: There are two dimensions to the concept implied by the charge, “I have set before you life and death…. Choose life” – that a Jew will choose the portion of life with utterly free choice:

a) The source of a Jew’s choice of G‑d stems from the fact that the essence of a Jew’s soul is one with G‑d’s Essence,53 as it were. When speaking of freedom of choice at that level – even though it is impossible for the essence of the soul to choose anything other than G‑d, Heaven forbid54 – the intent is that a Jew’s choice and connection to G‑d does not stem from any type of compulsion. It is not that a Jew feels compelled by logic and reason to choose G‑d, or that his recognition of a positive Divine virtue motivates him to choose G‑d. Instead, his choice stems from his own essence.

Were a Jew’s choice of G‑d to result from a reason or from an attraction to a specific Divine virtue, i) the connection would be limited, restricted by the strength of the reason or the virtue, and ii) it would not be true free choice,55 for the reason or the virtue would compel him to make that choice.

A Jew chooses G‑d only because this is the inherent, natural desire and choice of the essence of the soul. Since his choice is not motivated by a reason or a Divine virtue, the choice is made in a manner in which any entity other than G‑d is rejected absolutely.56

b) The revelation of the person’s choice of G‑d is in his mind.57 When is it apparent that a Jew’s choice of G‑d comes as a result of his free choice? When he actually has two paths available to him, “life” or “death,” i.e., the path of good and the path of evil, and he chooses life. Such a choice is relevant specifically with regard to a person’s mind. Although our minds can find an advantage in either of the two paths, a Jew nevertheless chooses life.

Therefore, the verse states, “I have set before you life and death…. Choose life.” For, with regard to a person’s actual, ongoing Divine service, his choice is dependent on logic and knowledge. On that level, there is room to choose either good or evil and the choice must be made through a conscious decision.

It is only that Rashi, whose commentary contains “the wine of the Torah,” reveals the inner meaning of “choos[ing] life”:

Concerning this, the verse states, “G‑d is my allotted portion and my cup; You guide my lot”; [it is as if it is saying,] “You laid my hand upon the good lot, saying, ‘Take this for yourself!’ ”

The innermost and truest aspect of the choice of G‑d on the level of logic and knowledge – i.e., the actual choice one makes in everyday life – is also the choice made by “the lot” of the soul – the essence of the soul – which is rooted in G‑d’s Essence.58 That choice rejects death and evil absolutely, to the extent that all that is necessary is to “take this for yourself,” as already explained at length.

Based on the above, we can also understand the connection between the concepts previously explained and Parshas Nitzavim, a Torah portion that is always read before Rosh HaShanah.59 Since “everything follows the conclusion,”60 it is understood that the connection between Parshas Nitzavim and Rosh HaShanah is apparent not only at the beginning of the Torah reading, “You are standing firm today,…”61 but also at the conclusion of the Torah reading, where the verse under discussion appears.

Rosh HaShanah is the time when we arouse G‑d to choose the Jewish people,62 as we say and ask when reciting Psalm 47 before sounding the shofar,63 “He will choose us, the glory of Yaakov, whom He loves forever, as His inheritance.” There are two dimensions manifest in G‑d’s choice of the Jewish people, (resembling the two aspects of the Jewish people’s choice of G‑d, as explained in sec. 11):

The source of G‑d’s choice is G‑d’s essential choice of the Jewish people that is not motivated by any reason, but rather is His free choice. And as a result of that choice, “I [(G‑d)] cannot exchange them for another nation.”64 And, “Israel and the King are alone, united in an intimate bond”;65 there is no place for others with them,66 Heaven forbid.

The revelation of that choice on this physical plane is manifest in a manner expressed by the verse,67 “You shall be a treasure for Me among all peoples.” In other words, there are others together with you and, nevertheless, “In My eyes, before Me, they are nothing,”68 and thus, “[the manner in which] you are cherished is evident.”69

Since on Rosh HaShanah, all existence returns to its original state,⁶⁷ it is necessary to bring about and draw down G‑d’s choice of the Jews from its root and source, from His very Essence. This is achieved through the Divine service of the Jewish people, when they motivate themselves to choose life70 – and, doing so, not only because of logic and knowledge, but as a result of “the lot of the soul,” the essence of the soul.

When Jews reveal their choice of G‑d to be their L‑rd, this arouses and reveals G‑d’s choice of them to be His treasured nation,71 and for that choice to be manifest in this world, in a manner of revealed and apparent good.

Adapted from sichos delivered on Shabbos Parshas Nitzavim, 5725 (1965) and the second day of Rosh HaShanah 5726 (1965)