Join our weekly Peninim on the Torah list!

  • Reset
Category

Back to Home -> Re'eh ->


Home -> 5756 -> Re'eh

Rabbi L. Scheinbaum
In Re'eh, 5756

“See, I am placing before you today a blessing and a curse.” (11:26)

The Torah is expressing the basic principle of bechirah chafshis, free-will. The blessing, which results from one’s good deeds, is catalyzed by one’s own positive decision. Similarly, one effects the curse by a negative decision. The Sfas Emes posits that there is a bracha for thanking Hashem for the gift of free-will, which distinguishes man from all other creatures. The abilitiy to discern between good and evil and to decide which path to take, raises man above all other creations. Everyday we recite this bracha, vkhk ihcu ouh ihc ihjcvk vbhc hufak i,b rat” Who gave the rooster understanding to…

Continue Reading

Home -> 5756 -> Re'eh

Rabbi L. Scheinbaum
In Re'eh, 5756

“See, I am placing before you today a blessing and a curse.” (11:26)

If Moshe is addressing all of Klal Yisrael, why does he speak in the singular – vtr – “while the word ofhbpk, “before you” is in the plural form? Moreover, why does he tell them to see? Would it not have been just as effective had he said, “I place before you a blessing and a curse?” Horav David Feinstein, Shlita, suggests that the concept of blessing is in the mind of the individual. Some feel that continued good health is a blessing. In contrast, others feel that mild sickness may even be viewed as a blessing, since it encourages…

Continue Reading

Home -> 5756 -> Re'eh

Rabbi L. Scheinbaum
In Re'eh, 5756

“You shall deliver the blessing on Har Gerizim…. Are they not on the other side of the Jordan, far in the direction of the sunset…. across from Gilgal, near the plain of Moreh. Only at the place that Hashem… shall choose …. to place His Name shall you seek out His Presence and come there.” (11:29,30 – 12:5)

The Torah describes in detail the exact location of Har Gerizim. The Torah leaves no room for error, designating the simplest and most direct course to the mountain of blessing. In contrast, in regard to the Bais Ha’Mikdash, the Torah offers no “directions.” The Torah demands that we “seek it out.” We are to search for the Bais Ha’Mikdash. No map, no “trip tik” eases our search. Search and you will find -but no directions are offered. Why? Would it not make sense that the Bais Ha’Mikdash, the spiritual center of our People, the holy place where the Shechinah reposes,…

Continue Reading

Home -> 5756 -> Re'eh

Rabbi L. Scheinbaum
In Re'eh, 5756

“If there should stand up in your midst a prophet and he will produce to you a sign or a wonder.” (13:2)

Rashi interprets ,ut, sign, as being a supernatural event in heaven, while he suggests that a ,pun, wonder, is a miraculous event on earth. Horav Shlomo Yosef Zevin, zl, takes a practical approach to understanding these two types of “miracles.” Two phenomena may cause one to turn away from Torah: misguided philosophies or base desires. When the Torah admonishes us not to stray after our heart and eyes, it is a reference to the desires of the heart and the confused and false theories of the mind. “The heart lusts and the eyes see,” writes Rashi at the end of…

Continue Reading

Home -> 5756 -> Re'eh

Rabbi L. Scheinbaum
In Re'eh, 5756

“You shall remember that you were a slave in Egypt.” (16:12)

Why is it necessary to remember that we were once slaves in Egypt? One would think that remembering the miracle of the Exodus should be the prime focus of remembrance. Horav Shimon Schwab, zl, offers the following rationale. In the Talmud Megillah 4a, Chazal teach that one is obligated to read the Megillah at night and to repeat it the next day. Rashi attributes this halachah to the fact that Klal Yisrael cried out to Hashem at night and during the day. This halachah is perplexing! Are we to celebrate freedom and joy — or are we to remain apathetic,…

Continue Reading

Home -> 5755 -> Re'eh

Rabbi L. Scheinbaum
In Re'eh, 5755

“See, I present before you today a blessing and a curse. The blessing that you listen to the mitzvos of Hashem, your G-d, that I command you today.” (11:26,27)

The text of the pasuk begs elucidation. Why does the Torah begin this parsha with the word vtr, “see”. It could have simply stated, “I present before you today a blessing and a curse.” Second, Rashi states that the pasuk alludes to the blessing and curse that were stated on Mount Gerizim and Mount Eival. If this were the case, the Torah should have spoken in the future tense; i.e.  the blessing that I will give to you. Why does the Torah speak in the present tense ?  Third, why were the tribes split, half of them situated on each…

Continue Reading

Home -> 5755 -> Re'eh

Rabbi L. Scheinbaum
In Re'eh, 5755

“See, I present before you today a blessing and a curse. The blessing that you listen… and the curse if you do not listen.” (11:26-28)

Why does the Torah seize upon “listening” as the requisite for blessing ?  Why not action ? Are we not implored to “observe” and to “do” — not merely to “listen” ? Horav Shmuel Pinchasi, Shlita, asserts that the source of blessing and its tragic counterpart is one’s ability to “listen.” Even prior to one’s decision, one’s ability to listen will determine whether his actions will result in blessing or curse. One who refuses to listen, who is afraid to confront the reality of truth, is relegating himself to a life of curse. This form of listening does not refer…

Continue Reading

Home -> 5755 -> Re'eh

Rabbi L. Scheinbaum
In Re'eh, 5755

“Do not listen to the words of that prophet or to the dreamer of that dream.” (13:4)

In a novel exposition of this pasuk, the Sforno interprets the admonition in the following manner: We should not pay attention to the words of the false prophet, lest we give credence to even a small part of his statement. The Torah’s concern is not that we will believe in the whole dream. It is that small portion of his words, however insignificant, which raises concern. All of the false prophet’s words are invalid, and everything that he says is but a figment of his imagination. Sefer Ha’Chinuch concurs with the Sforno when he states that we are not permitted…

Continue Reading

Home -> 5753 -> Re'eh

Rabbi L. Scheinbaum
In Re'eh, 5753

“Behold I set before you today a blessing and a curse.” (11:26)

This phrase is usually interpreted as, “I put before you two things, a blessing and a curse, of which you must choose one.” This translation emphasizes two distinct paths which are available to man: the path of good which leads to life and the path of evil which leads to the contrary. Horav M. Swift, z.l., offers another interpretation for this pasuk. He renders “blessing and curse” literally as being one unit. Every blessing carries within it the potential that through misapplication will be transformed into a curse. People who have been endowed with wealth may shower this blessing upon…

Continue Reading

Home -> 5753 -> Re'eh

Rabbi L. Scheinbaum
In Re'eh, 5753

“And (you) will turn aside from the path which I have commanded you this day.” (11:28)

Rashi derives from this pasuk that one who worships idols is in reality turning away from the entire Torah. Rashi’s words seem superfluous. Obviously one who is an idol worshiper has no relationship with the Torah! Horav Y.D. Soloveitchik, z.l., explains this pasuk in the following manner. Some individual Jews who, despite their commitment to Torah observance, still believe in various forms of idol worship. Indeed, the Navi Sheker, the false prophet, uses Hashem’s Name in an effort to promulgate idolatry! This is a grave mistake. To believe in Hashem is to believe in nothing else. Hashem is the sole…

Continue Reading

Subscribe To Our Newsletter

Join our weekly Peninim on the Torah list!

You have Successfully Subscribed!