Choosing to act

The sidra begins with Israel being told that they have a choice between life and death, good and evil. The choice they make is up to them.

The problem is that the Torah makes it clear that God determines earthly events (it is He that sends the rain, He that controls the sun, He that chooses Israel as the Holy Land), so how can it also be possible that human beings have the freedom to choose their own path?

Both principles are part of Judaism, the principle of determinism and the principle of free will.

One explanation is that the external event (i.e. what happens to us) is beyond our control, but the internal event (the way we handle the external event) is up to us.

Whatever the final answer is to the problem, it is clear that there is a partnership between man and God. God has control but so does man.

A rather radical possibility is to say with GK Chesterton that man’s power lies in the distinction between choosing to act and refraining from acting.

Chesterton says, "I believe in a fate that falls (on men) unless they act."


NO WEAPON SHALL PROSPER

The haftarah contains the comforting promise, "No weapon that is forged against you shall prosper" (Isa. 54:17).

Nehama Leibowitz raises the fair question, why did God let weapons be forged against Israel at all? Could He not have avoided the whole problem by ensuring there were neither enemies nor weapons to threaten us?

Her answer is that it was not God who created the weapons, but human beings. He gave them free will, skill and energy, and whether these gifts would be used for good or ill depended entirely on the human recipients.

If no-one were ever able to opt for the path of evil, tragic though such a choice is, then human beings would be automata without minds or hearts.

Nehama Leibowitz concludes, "Their test (as Israelites) is – and there is no end to such challenge – weapons will be forged against them, and in every age, but if they are the servants of God, they will be shown that these weapons will not prosper" ("Studies in the Weekly Sidra", 5721).


SINGULAR & PLURAL

The parashah opens in the singular – "re’eh" – "see!" – and proceeds to the plural – "lifneichem".

A similar usage occurs in the Shema – singular, "shema" – "hear!", then plural – "E-lo-henu" – "our God".

The call is addressed to the individual, who is then informed that he or she is part of the people as a whole and their destiny is his or hers too.


A Scot cannot throw off their Scottish inheritance, a Spaniard cannot avoid the Spanish connection, a Jew cannot cease being a Jew.
A child cannot escape from being part of their family. Much as some children would like a divorce from their parents or siblings, it simply cannot happen. You are who you are.

A Scot cannot throw off their Scottish inheritance, a Spaniard cannot avoid the Spanish connection, a Jew cannot cease being a Jew.

True, from time to time a Jew tries to merge into the scenery and pretend that they really aren’t Jewish, but in the long run it never works.

The best way is to embrace your identity and if you are Jewish, be the best possible kind of Jew you can.

Some of the commentators interpret our verse a little differently. They say that if the majority of the people are worthy, their righteousness works backwards and envelops even the individual who may not personally deserve the reward.

Conversely, if the majority merit Divine punishment, that also comes upon the individual even if he or she is a good and upright person. In that case the righteous individual has to work harder to avoid the effect of the unworthy deeds of the majority.