HaShem says to Bnei-Yisrael “Re’eh” “רְאֵה“ (look) as you all witness here today, both two options are given to you. The option of blessings or the option of curses will be given to you on Mount Eival and Mount Gerizim. The blessings will be given to you with the clear understudying that you shall follow my laws and Mitzvot. Should you choose not to listen to my commandments, HaShem promises, the curses will be brought upon you. You will have the freedom to choose but choose the good, HaShem guides Bnei-Yisrael. The Torah writes, in the first verse, “Today” (“הַיּוֹם”), which teaches us that HaShem’s Laws and Mitzvot are relevant for each and every day for eternity. The numerical value of the word Grizim (“גְּרִזִים”) is 260 which is ten times of HaShem name Y.H.V.H., alluding to the Ten Commandments and their blessings. The name of our Torah portion is Re’eh, which means, “See.” After the Jewish People will enter the Land of Israel, the first place that they are commanded to stop is at the City of Shechem, where the Priests and Levites would express God’s blessing to them should they would fulfill the Torah, or God’s curses should they sin. Six tribes were commanded to ascend Mount Grizim, to the south of Shechem to receive the blessing, and the remaining six tribes were commanded to ascend Mount Eival, to the north of Shechem to receive the curse. According to our Sages the blessings and curses are visually apparent on the mountains themselves. Mount Grizim, the mountain of blessing, is green and verdant. It is interesting to point out that the numerical value of mount “המריה” “Hamoriah” (the temple mount) is also 260, same as Gerizim.
The word “Brachah” (“בְּרָכָה” – blessing) is an acronym for the true blessings in life:
Beit “ב” – is for “ברכה” “Brachah” constant blessings with all.
Reish “ר” – is for “רפואה” “Refuah” health.
Chaf “כ” – is for “כבוד” “Cavod” respect.
Hayie “ה” – is for “הצלחה” “Hatzlachach” success.
In addition the word “Kelalah” (“קְלָלָה” – curse) has the same numerical value of (165) as the word “HaEtz” (“העץ” ), alluding to the notion that if one choses the curse, he will not benefit from “Etz HaChayiem”, the tree of life, as the verse says, the Torah is the Tree of Life (“עץ חיים היא למחזיקים בה”). This “tree” also refers to Adam and Eve’s sin. HaShem, with his Divine mercy, wanted to reward Bnei-Yisrael eternity and so He gave them the “Brachah”, the constant blessings even after death. In our second verse (11:27) we notice a hidden code in the words “אֶת-הַבְּרָכָה אֲשֶׁר תִּשְׁמְעוּ” “the blessings you shell hear”. The last letter of each word spells the word “תורה” “Torah” alluding to keeping all the Torah Mitzvot, in order to receive all the blessings.
HaShem created Adam as it is written in Beresheet (2:7) “YYatzar” (“ייצר” – created). The word in Hebrew has two letters “Yud” (“יי”) to teach us that we have two “Yetzarim” (“יצרים”- wills to do somthing, inclinations); the good inclination (“יצר הטוב”) and the evil inclination (“יצר הרע”). All of creation was created from nothing as it is says “BARA” (“ברא” – יש מאין – something from nothing). Adam and Eve were created from something, hence the word “YATZAR”. This comes to teach us that we always must choose the good over the bad, and life over death. From here we learn that HaShem always gives us the free choice to choose whether to observe a Mitzvah or not. But, we should always remember that HaShem says “choose the good… choose life”. HaShem gave us two types of laws, super-rational, “abnormal” commandments (“חוקים” – Chukim), and self-understood laws called “Mishpatim” (“משפטים”), laws and Mitzvot.
The title of our Parasha is “Re’eh” (“ראה” – look), which representing a beautiful message as it is an acronym for “ראינו את המן” HaShem miracles.
The letter “ר” “Reish” – stand for the word “Raeinu” we saw.
The letter “א” “Alef” – stand for the word “Et” the (sign and oath).
The letter “ה” “Hayei” – stand for the word “HaMann” the miraculous Mann .
Alluding to the fact that all of Bnei-Yisrael witnessed the miracles HaShem performed in the desert in order to sustain them all.
The Mishnah (Avot 2:1, Avot 4:2 – Rashi, and R. Yonah) counsels: “hevei zahir bekalah kebechamurah sheen atah yodea mattan secharan shel mitzvot” (“הוי זהיר בקלה כבחמורה ונתן טעם לדבר שאין אתה יודע מתן שכרן”), meaning be as meticulous about lighter commandments as you are about the most stringent Miotzvot for one cannot know the corresponding reward of different commandments. The Mishnah is generally understood in two ways. According to some commentators, the Mishnah establishes that the whole division between “kallot” (light and easy Mitzvaot) and “chamurot” (difficult and complicated Mitzvaot) may be misleading. Often these categories stem from human perception that does not necessarily correlate with Divine and halachic reality. The assumption that one can measure sin or obligation on the basis of the severity of its corresponding reward or punishment is inaccurate. Sometimes a severe punishment actually reflects a measure of leniency as it affords an avenue for expiation. Some commentators (Maharsha, Sanhedrin) explain that this consideration underlies the principle of “ein oneshin min ha-din” (“אין עונשין מן הדין”); one cannot impose punishments based on logical inferences. Thus, one should be equally scrupulous in matters that are seemingly less weighty or grave since it is impossible to really determine the hierarchy of the commandments or halachic values. This approach might also explain the role of “kallot” in the context of our Parshah, but only if we interpret “kallot” only as a perception.
The Zohar teaches us that if Bnei-Yisrael kept with the Torah they would never be exiled. The one who deals with the Torah will have freedom from everything even from death. As it says, “Etz Chaim He La Machazikim Bah” (“עץ חיים היא למחזקים בה”), the Torah will guard the one who hold by it); they will be part of the “Tree of Life”. The Torah is the power of Right and life, and whoever tries to leave the Torah is considered as one who exchange Right for Left and he will be worlds.
The Ba’al Shem Tov Z”L said “Do not allow a single day to pass without performing a mitzvah, whether it be a “minor” or a “major” mitzvah, as our Sages said (Avot 2:1), “Be careful (in Hebrew, ‘zahir’) with a ‘minor’ mitzvah (as with a ‘major’ one)”; the word “zahir” is an idiom of “וְהַמַּשְׂכִּלִים–יַזְהִרוּ, כְּזֹהַר הָרָקִיעַ; וּמַצְדִּיקֵי, הָרַבִּים, כַּכּוֹכָבִים, לְעוֹלָם וָעֶד” “They that are wise shall shine (in Hebrew, ‘yaz’hiru’)” (Daniel 12:3). This means that the soul will shine and glow from a “minor” mitzvah as it does from a “major” one, for “The Merciful requires the heart” (Zohar II:162b; Sanhedrin 106b). The emphasis is on daily acts. Every single day stands on its own. Thus it requires something concrete to show for itself, a light or illumination of its own that is affected by the performance of a mitzvah. To perform many mitzvot on one day make up for the lost opportunity of another day. (CF. Zohar I:129a and 224a on the significance of each individual day.) To the seeker of HaShem there is no difference between “major” and “minor” mitzvot: both are commandments of HaShem and they effect refinement and illumination of the soul.
HaShem gave Bnei-Yisrael the Mitzvot in order to provide them with rewards, and get them closer to him. He promises that if they keep his laws and mitzvot, many blessings will be bestowed upon them. If, however, Bnei-Yisrael did not keep his laws they will endure a curse intended to invoke a supernatural power to inflict harm and punishment on Bnei-Yisrael.
Moshe hinted to Bnei-Yisrael that upon their entrance to the Promised Land with Yehoshua, they will be crossing the Jordan River with amazing miracles just as was performed when Bnei-Yisrael crossed the Red Sea. He also explained to them that the blessings and curses will be between the two mountains in the land of Israel. These blessings and curses will be given to Bnei-Yisrael on Mount Eival and Mount Gerizim. HaShem ordered Bnei-Yisrael to place people on both mountains in order to listen to the blessings and curses. The Blessings will be given on Mount Gerizim and the curses will be recited on Mount Eival. It is interesting to notice that the word “עבל” “Eival” also spells the word “בעל” “Ba’al” alluding to “בעל פעור” “Ba’al Peor”, where Bani-Yisrael sinned (Parashat Balak). In verse (11:30) we notice a hidden code in the words “הֲלֹא-הֵמָּה בְּעֵבֶר הַיַּרְדֵּן” “They are over the Jorden River”. The last letter of each word spells the word “אהרן” “Aharon” alluding to Aharon’s burial place who’ll protect Bnei-Yisrael from “בעל פעור” “Ba’al Peor”who’s located right across from Aharon.
Moshe taught Bani-Yisrael additional Mitzvot that they must keep upon entering the Holy Land, as HaShem ordered. HaShem ordered them to destroy all the idols and the places that such idol worshipping is held; they must eliminate every statues and places of idol-worshipping as soon as they enter the land of Israel. Our sages say that HaShem wanted to help Bnei-Yisrael since many of the converts who joined them might start worshipping idols and influence them as they did in the past with the Golden-Calf sin. Our Sages also say that one who worships idols is considered as one who erased the Torah and loses his share in this world and the next world. Every Jewish King is obligated by HaShem to find and destroy all the idols and the places that such idol worshipping is held. Such obligation is compared to us finding the Chametz before Pesach (Passover) and destroying it.
The Holy Land must be a place free of idol worshipping as HaShem dwells in it, and due to such Holiness we are commanded to destroy and eliminate all idols and idol worshipping sites. We must make sure that any related items to such idol worshipping must be destroyed. Moshe was hinting to Bnei-Yisrael about the most sacred place to HaShem while not mentioning its name. This place will be HaShem’s dwelling connected with his dedication to Bnei-Yisrael and to his Divine purpose among them. This place will be the place for offering Korbanot (sacrifices. Moshe spoke of this place three times but never mentioned its name. The name the Torah writes is “HaMakom” (“המקום” – the place) which is also one of HaShem’s names, as we see in verse 11:5. The Torah did not mention the chosen place by the name Yerushalayim (Jerusalem) for several reasons; HaShem did not want the “Goyim” (other nations) to know about this location so they wouldn’t:
- Destroy the city of Jerusalem
- Descartes the sites on Mount Moraya
- Wage wars against each others for such prime land
- Learn the Oral Torah in such a Holy place
With His divine wisdom, HaShem did not mention the name Jerusalem, just as he did not give Bnei-Yisrael the Oral-Torah in writing at Mount Sinai, so the other nations would not claim that they too know the entire Torah and its laws.
Moshe received Torah at Mount Sinai and he “transfer” it to Joshua, and Joshua transferred it to the elderly (the 70 Sanhedrin), and they transferred it to Bnei-Yisrael (taught them the laws and mitzvot) as its written – “משה קבל תורה מסיני ומסרה ליהושע” (Pirkey Avot). We learn that also from the book of Tehilim (119:6) “אָז לֹא-אֵבוֹשׁ– בְּהַבִּיטִי, אֶל-כָּל-מִצְוֹתֶיךָ” and Shemot (24:12)
כָּל הַמִּצְווֹת שֶׁנִּתְּנוּ לוֹ לְמֹשֶׁה בְּסִינַי–בְּפֵרוּשָׁן נִתְּנוּ, שֶׁנֶּאֱמָר “וְאֶתְּנָה לְךָ אֶת-לֻחֹת הָאֶבֶן, וְהַתּוֹרָה וְהַמִּצְוָה” “תּוֹרָה”, זוֹ תּוֹרָה שֶׁבִּכְתָב; וּ”מִצְוָה”, זֶה פֵּרוּשָׁהּ. וְצִוָּנוּ לַעֲשׂוֹת הַתּוֹרָה, עַל פִּי הַמִּצְוָה. וּמִצְוָה זוֹ, הִיא הַנִּקְרֵאת תּוֹרָה שֶׁבְּעַל פֶּה
All the commandments that were given to Moshe at Sinai were given together with their interpretation, as it is written “and I will give thee the Tables of Stone, and the Law, and the Commandment” (Shemot 24:12). “Law” is the Written Law; and “Commandment” is its interpretation: We were commanded to fulfill the Law, according to the Commandment, which is called the Oral Law. Many of the Oral Torah laws refer to Beit-HaMikdash and its Korbanot (sacrifices), as none of the specific instructions are written in the Torah. This was designed to make sure that only Bnei-Yisrael knew these laws and Mitzvot.