Rabbi Aḥa ben Elyashiv, in Vayikra Rabbah 35, offers a powerful answer, drawing on the words of Isaiah: "It will be that he that is left in Zion and he that remains in Jerusalem shall be called holy, everyone that is written for life in Jerusalem" (Isaiah 4:3). According to Rabbi Aḥa, this refers to those who engage with Torah, which, as Proverbs tells us (3:18), "is a tree of life."
But the connection between Torah and life runs deeper. Rabbi Elazar, as quoted in the same passage, teaches a striking image: a sword and a book, given intertwined from Heaven. God, blessed be He, declares: "If you observe what is written in this book, you will be saved from the sword, and if not, ultimately, it will kill you."
Where do we see this foreshadowed? In Genesis (3:24), after the banishment from Eden: "He banished the man; [He stationed the cherubs east of the Garden of Eden, and the blade of the ever-turning sword], to guard the path of the tree of life." The "path," Rabbi Elazar explains, represents proper conduct. And the "tree of life"? That’s Torah. The ever-turning sword guards the path, implying that straying from that path, from Torah, leaves us vulnerable. Initially, proper conduct alone was sufficient, but after the giving of the Torah, acting in accordance with it became paramount.
Rabbi Shimon ben Yoḥai paints a similar picture, this time with a loaf and a rod intertwined from Heaven. "If you observe the Torah," he says, "here is a loaf to eat, and if not, here is a rod to be stricken with." We find echoes of this in Isaiah (1:19-20): "If you are willing and heed, you will eat the goodness of the land. But if you refuse and are defiant, you will be devoured by the sword [ḥerev te’ukelu]". Instead of plenty, there will be famine. The Rabbis expound that this means we will eat carobs [ḥaruvin tokhelu], typically used as animal feed. A far cry from the "goodness of the land," wouldn't you agree?
Rabbi Aḥa adds a poignant observation: when Israel is reduced to needing carobs, they repent. It's a stark reminder that hardship can be a powerful catalyst for turning back to the path of righteousness.
And Rabbi Akiva? He offers a surprising perspective: "Poverty is as becoming for the daughter of Jacob as a red strap on the head of a white horse." Poverty, he suggests, can be a good thing for the Jewish people, because it motivates them to repent. It's a challenging idea, but it speaks to the transformative power of adversity.
So, what does it all mean? It seems that living a life "written for life" isn't just about passively existing. It's about actively engaging with Torah, striving for proper conduct, and recognizing that even in times of hardship, there's an opportunity for growth and repentance. It's about choosing the loaf over the rod, the tree of life over the ever-turning sword. It’s about choosing life, in its fullest and most meaningful sense.