The Basic Human Drive: Existence vs. Pleasure in Torah Thought

Full Summary

Rabbi Zweig begins by examining the juxtaposition in Parshas Acharei Mos between the prohibition against following Egyptian and Canaanite practices and the verse 'v'chay bahem' (and you shall live by them). He questions why the Torah (תורה) focuses on forbidden relationships as the epitome of decadence, rather than crimes like murder or theft, and why this verse appears in this context when it's used to permit desecrating Shabbos (שבת) to save a life. The rabbi addresses Rashi (רש"י)'s commentary that 'v'chay bahem' refers to eternal life in the world to come, since everyone dies regardless of their mitzvah (מצוה) observance. This creates an apparent contradiction: if the verse refers to the afterlife, why do we use it to justify violating Shabbos for temporal life? Rabbi Zweig proposes a fundamental reinterpretation of human psychology. While modern psychology identifies pleasure-seeking and pain-avoidance as basic human drives, he argues this is inaccurate. The true human drive is the need for existence - to feel that one truly lives and has value. What psychologists call 'drives' are actually 'needs' or cravings that indicate a lack of control and underlying addiction. The Torah contrasts two worldviews: secular society pursues pleasure as the primary goal, leading to increasingly extreme behaviors as the underlying emptiness grows worse with age. Jewish society, however, recognizes that the fundamental need is 'v'chay bahem' - to feel alive and valuable. People pursue pleasure only when they lack a sense of existence, using it as a palliative for the pain of feeling empty or worthless. This explains why forbidden relationships represent ultimate decadence - they reflect a society driven purely by pleasure-seeking rather than genuine living. The progression toward greater perversions occurs because the underlying problem (lack of feeling alive) worsens while only the symptoms (need for pleasure) are addressed. Rashi's interpretation that 'v'chay bahem' means eternal life doesn't refer to a future reward, but to the present reality of those who make good choices. A person who will live forever is truly alive now, not merely dying slowly. Using a legal analogy of a vase thrown from a window, Rabbi Zweig explains that anything on an irreversible path to destruction is considered already destroyed. Similarly, mortals are essentially dead, while those destined for eternal life through proper choices are truly alive now. This resolves the apparent contradiction: we violate Shabbos to save a life precisely because someone with eternal destiny is genuinely alive and worth preserving, while mere temporal extension wouldn't justify such violation. Rabbi Zweig applies this to parenting, particularly motherhood. A mother's role as 'em kol chai' (mother of all life) isn't simply providing physical pleasure through food and comfort, but building children's self-worth and sense of existence. Parents must help children feel truly alive by teaching them they can make good choices leading to eternal value, rather than just providing pleasures that mask underlying emptiness.