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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,…

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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…

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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…

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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…

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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…

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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…

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Home -> 5753 -> Re'eh

Rabbi L. Scheinbaum
In Re'eh, 5753

“And you shall set the blessing upon Mount Gerizim and the curse upon Mount Eival.” (11:29)

Why did Hashem designate two distinct mountains for curse and blessing? Would it not have been equally effective to have both blessing and curse upon the same mountain? Indeed, were not the Leviim the ones who stood between both mountains and recited both blessings and curses? The Kehilas Yitzchak explains that Hashem could have understandably issued blessing and curse from the same mountain. He wanted, however, to teach us a valuable lesson. The place from which goodness and blessing emanates must be separate from the place which breeds evil and curse. A Jew should seek to go to such a…

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Home -> 5753 -> Re'eh

Rabbi L. Scheinbaum
In Re'eh, 5753

“After Hashem your G-d you shall walk, and Him you shall fear, and His mitzvos you shall keep, and unto His voice you shall listen, and Him you shall serve.” (13:5)

In Parashas Eikav (10:20) the Torah makes a similar statement, “You shall fear Hashem, worship Him, and cling to Him.” One idea distinguishes these two seemingly redundant pesukim. The first pasuk is written is the singular, whereas the pasuk in our parsha is written in the plural form. This implies two different audiences. Horav A.M. M’Gur, z.l., offers the following explanation for the apparent redundancy and change in focus. Under stable conditions, each individual can concentrate upon developing and enhancing his own spirituality, even in seclusion. During times of spiritual turbulence, however, the moral fiber of society deteriorates and blasphemers…

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Home -> 5753 -> Re'eh

Rabbi L. Scheinbaum
In Re'eh, 5753

You shall open your hand to your brother, to the poor, to the needy, in your land.” (15:11)

There are four levels of tzedakah. First is one who is “your brother.” One’s family takes precedence in charity. Second is “your poor.” The poor citizens of one’s city are to be cared for before one accepts responsibility for the poor of another city. The third degree is “your needy.” He who is most needy is to be helped first. Last is “in your land,” the poor of Eretz Yisrael. The laws regarding charitable donations are unambiguous. One does not contribute according to his heart’s sentiments. Torah provides a prescribed manner and order for giving. The needy person or organization…

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Home -> 5752 -> Re'eh

Rabbi L. Scheinbaum
In Re'eh, 5752

“The blessing: that you listen to the commands of Hashem your G-d … And the curse if you will not listen to the commands of Hashem your G-d.” (11:27-28)

Significantly, in reference to the blessing the Torah does not state “if you will listen,” but “that you will listen.” Hashem does not promise us earthly blessings because we have fulfilled His precepts. On the contrary, He wants us to fulfill His precepts in order that we be motivated towards an even higher level of adherence to Torah and mitzvos. In fact, greater material abundance strengthens our ability to translate Hashem’s laws into concrete practice. Indeed, fulfilling the mitzvah of “tzitzis” obviously requires the possessions of a garment, while the mitzvah of mezuzah requires one to maintain a form of…

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