On Parshat Re’eh

Devarim (Deuteronomy) 11:26–16:17

Seeing the Path of Blessing

This week’s Torah portion begins with Moshe Rabbeinu calling out “Re’eh” (See or Behold), as he stands with Klal Yisrael on the very cusp of entering Eretz Yisrael.

He declares, “See, I set before you today a blessing and a curse…” (Devarim 11:26) At this moment, the Israelites face a choice; to follow Hashem’s mitzvot and merit blessing, or to turn away and suffer curse. Thus Parshat Re’eh opens with the fundamental idea of b’chira chofshit, free choice, and its eternal consequences.

The parsha then reviews many of the mitzvot and laws Moshe has taught. Moshe insists that all idolatrous sites be destroyed, and that in the future Bnei Yisrael may bring korbanot (sacrifices) only at “the place that Hashem will choose,” the future Beit HaMikdash in Jerusalem. All of the other altars and high places must be torn down. By contrast, a person may slaughter kosher animals for food anywhere in his town, except he may not consume the blood.

Next Moshe warns against false prophecy and idol worship. Any prophet, even a family member or national leader, who tries to lure Jews after other gods is to be put to death. Even an entire city that has gone astray to idol worship must be destroyed, and all their wealth burnt as a olah (holocaust) to Hashem. This chilling law underscores how seriously the Torah forbids avodah zarah (idol worship) and how inexcusable it is for even one Jew to lead others astray.

The parsha then shifts to laws of kashrut and charity. It repeats the signs of kosher animals and birds, so that the future generations will remember them. The people are also commanded to designate tithes, that is, one‐tenth of produce is to be eaten in Jerusalem or redeemed for money used there, and every third year tithe is to be given to the poor. The firstborn of livestock must be offered in the Temple. Moshe stresses tzedakah (charity) and gemilut chasadim, that every Jew must support the needy, and in the shemitah year all debts are released. Israelite servants are freed in the sixth year.

Finally, Moshe reviews the three pilgrimage festivals (Pesach, Shavuot, Sukkot). Each Jew is obligated to come to Jerusalem “to see and be seen” before Hashem in a yearly renewal of our unity and devotion. Thus Parshat Re’eh weaves together covenant, Torah law, and love of Eretz Yisrael. It naturally continues themes from last week’s Parsha Eikev, the reward of listening to the Shema, and love of Hashem, by spelling out how obedience brings blessing and how straying brings exile and curse.

Rashi notes that the “blessing and curse” Moshe speaks of are literally the blessings recited on Mount Gerizim and the curses on Mount Eival when Israel entered the Land. The Torah thus literally set “before you” the choice to bless G‑d or to curse. Rashi also observes that the word Re’eh is in the singular form, meaning thst the call is to each and every individual Jew. Ibn Ezra similarly comments: “Re’eh ….to each one [כל אחד] it speaks,” as if Moshe is saying to every single person, you see your own choice here. Each Jew must personally “choose life” by following the Torah, as Devarim 30:19 will say.

On the verse “see, I set before you blessing [et habrakhah] on Mount Gerizim” (Devarim 11:29), Rashi cites Onkelos: “et ha’mevarcheim” literally “those who pronounce the blessing”. In fulfillment of this command, the nation turned to face Gerizim and recited “Blessed is the man who does not make a graven image…” Only afterwards did they turn to Eival to recite the curses. This supports Abarbanel’s insight that when Moshe says “before you I have set life and good, and death and evil,” he is summing up that the entire Torah is a choice of two paths. The way of mitzvot brings life and goodness, whereas abandoning the Torah leads to death and destruction.

Rashi further teaches that choosing even one idol is tantamount to rejecting the whole Torah. He explains the phrase “turn away from the path I command” (11:28) to mean that one who engages in idol worship “sars [removes] himself from all the path that Israel was commanded,” i.e. he is liable for all sins. Quoting Sifrei, Rashi says flatly: “Whoever acknowledges idolatry is considered as if he had denied the entire Torah.” This echoes the Rambam in Hilchot Avodah Zarah (2:4) that a person who admits belief in idols “kofer b’chol haTorah kulah” (denies the entire Torah). The lesson is stark. The Torah warns strongly that idolatry cannot be compartmentalized as it corrupts every other mitzvah.

On the phrasing of the opening verse, Rabbenu Bahya asks why Moshe switches from singular (anochi, “I”) to plural (l’faneichem, “before you all”). One explanation offered by Ramban and others is that while G‑d commands the nation as a whole, each individual must internally choose the blessings and curses for himself. Indeed Ramban writes (on 11:26) that the term “before you [l’faneichem]” indicates “so that you may discern for yourselves which you prefer,” and he promises blessing if the commandments are done and curse if not. This agrees with Ibn Ezra, who said “each one hears it,” that is, each soul must decide.

On later verses, Sforno remarks that the Torah’s demand of centralized worship is to unify Israel’s service of Hashem. Having one chosen sanctuary in Jerusalem prevents idolatrous influences in outlying groves or temples. Likewise, Rabbenu Tam and Ramban note that the law allowing Israelites to slaughter anywhere, afilo sheyikoru b’reshut ha’aretz, teaches us that while offering korbanot requires the Temple, the eating of meat itself is not restricted to Jerusalem, provided that the blood is properly taken care of. This distinction underscores the miracle of the Mikdash, that it was the only sanctioned altar.

The Baal Shem Tov taught that the word Re’eh (See) invites us to perceive beyond the surface. Likewise, the Lubavitcher Rebbe explains that true “vision” is a gift from Hashem, that is, an inner revelation that comes after we have done the preparatory work of diligent Torah study and mitzvot. In the Rebbe’s words, “the sight that follows our hearing occurs spontaneously once we have laid the groundwork ourselves.” So, by living the Torah values we merit a sudden clarity of da’at (inner knowing).

The Rebbe points out that Moshe uses two seemingly opposing words, “Today a blessing, and a curse.” He explains that a true Divine blessing is a free and transcendent gift and is“far beyond what we deserve”. And even what we perceive as a “curse” can be a disguised blessing. In fact, the Rebbe often taught that an apparent curse may be “a Divine blessing too great to be revealed in our world,” so it comes all wrapped in disguise. Thus any difficulty can be transformed by our faith into a hidden positive. As he says, “‘Today a blessing’ that is G‑d’s gift from above; ‘and a curse,’ that refers to our response, by which we reveal the inner core of blessing concealed in what appears to be a curse.” This perspective echoes the Tanya which tells us that sometimes suffering or challenges have higher purposes that we may not initially understand.

Furthermore, Chassidus emphasizes bechira (free will). The Rebbe teaches that even at the highest spiritual levels evil has no intrinsic existence; it is only permitted by Hashem to grant us genuine choice. Once we freely choose the good, then the “existence” of the evil in our lives vanishes. He encourages us to “consider the inner dimension of evil”, that is, to look beyond the superficial face of hardship and see how it actually empowers our free choice. This means that when we encounter a setback or a failure, we should not despair but instead we should ask ourselves, how can this test elevate me? How might Hashem be showing me a new path to growth? By “seeing” the blessing hidden in every curse, we emulate the Chassidic ideal of trusting in Hashem utterly and choosing Him above all.

When I read these verses each year, I feel both humbled and uplifted. I recall moments in my own life when I have stood at a crossroads, whether to stay on Hashem’s straight path despite all of the pressure, or to drift away. Years ago in seminary, I really struggled with feelings of insecurity and with comparing myself to others. I had to pick a path. I could choose the blessing of embracing my Torah learning and my personal growth, or I could choose the path of the curse of self doubt. With support from my friends and mentors, I chose to trust Hashem and follow my unique journey. Looking back, that “curse” of insecurity actually became a blessing because it really refined my resilience and empathy. I saw the Rebbe’s words in action, that is, difficulty as a disguise for a Divine gift.

Today, I feel that same sense of choice infused with awe. Each time I light Shabbos candles or separate challah, I see Moshe’s message “before me.” I ask myself: Am I using these mitzvot to connect to Hashem and to uplift others? Every day Hashem presents us with blessings and curses in miniature, in choices like kindness vs. gossip, or the truth vs. convenience. I remind myself that the very word Re’eh (see) means we must truly see the reality that we are partners with G‑d in creating our future, and are empowered by free choice. This empowers us to act with emunah (faith) and yetzer tov (good inclination), all whilst knowing that Hashem wants us to succeed.

Parshat Re’eh calls us to “choose life” at every moment. We do this by seeing Hashem’s presence in our world, by responding with faith to every challenge, by building our community, and by cherishing our homeland. May we always merit that the blessings of the Torah flow openly to us “in the land which Hashem swore to our forefathers.” And may we ever remember that our ability to choose, and the responsibility that that entails, is itself the greatest blessing of all.

Thank you for reading.