Re'eh

Deuteronomy 11:26-16:17

The Politics of Freedom

by Britain's Chief Rabbi Lord Jonathan Sacks

Having set out the broad principles of the covenant, Moses now turns to the details, which extend over many chapters and several parshiyot. The long review of the laws that will govern Israel in its land begin and end with Moses posing a momentous choice. Here is how he frames it in this week’s parsha:
See, I am setting before you today a blessing and a curse — the blessing if you obey the commands of the Lord your God that I am giving you today; the curse if you disobey the commands of the Lord your God and turn from the way that I command you today by following other gods, which you have not known. (Deut. 11: 26-28)

And here is how he puts it at the end:
“See, I have set before you today life and good, death and evil ... I call heaven and earth to witness against you today, that I have set before you life and death, blessing and curse. Therefore choose life, that you and your offspring may live. (Deut. 30: 15, 19)

Maimonides takes these two passages as proof of our belief in freewill (Hilkhot Teshuvah 5: 3), which indeed they are. But they are more than that. They are also a political statement. The connection between individual freedom (which Maimonides is talking about) and collective choice (which Moses is talking about) is this: If humans are free then they need a free society within which to exercise that freedom. The book of Devarim represents the first attempt in history to create a free society.

Moses’ vision is deeply political but in a unique way. It is not politics as the pursuit of power or the defence of interests or the preservation of class and caste. It is not politics as an expression of national glory and renown. There is no desire in Moses’ words for fame, honour, expansion, empire. There is not a word of nationalism in the conventional sense. Moses does not tell the people that they are great. He tells them that they have been rebellious, they have sinned, and that their failure of faith during the episode of the spies cost them forty extra years of delay before entering the land. Moses would not have won an election. He was not that kind of leader.

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Ekev

Deuteronomy 7:12-11:25

Empowering Fear

 
Moshe teaches the people that their achievement of true fear of God will allow them to not fear any enemy.

By Rabbi Avraham Fischer

The following article is reprinted with permission from the Orthodox Union. 

In preparing the Children of Israel for the conquest of the land of Canaan, Moshe anticipates the people's trepidation, and he promises Hashem's ongoing support:

Perhaps you might say in your heart, "These nations are more numerous than I; how can I dispossess them?" You shall not be afraid (lo tira) of them.

You shall surely remember that which Hashem, your God, did to Pharaoh and to all of Egypt: The great tests which your eyes saw, and the signs and the wonders, and the strong hand, and the outstretched arm whereby Hashem, your God, brought you out--so will Hashem, your God, do to all the nations before whom you are afraid (yarei). Furthermore, Hashem, your God, will release the hornet against them, until the destruction of those who are left and those who hide themselves before you. You shall not be intimidated/frightened (lo ta'arotz) before them, because (ki) Hashem, your God, is in your midst, a God Who is mighty and feared (nora) (Devarim 7:17-21).

Moshe is trying to assure the people that they have no reason to fear the inhabitants of the land in the upcoming wars, because Hashem will defend them just as He did in Egypt. So, why is He described as "a God Who is mighty and feared?" Would it not have been more comforting to hear that Hashem is caring and protective?

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Shabbat Nachamu: Va-Et'chanan

Deuteronomy 3:23–7:11

Beyond The Letter Of The Law

Doing what is "right and good" in the eyes of God means promoting the values of the Torah beyond the explicit laws.

By Rabbi David Movsas

The following article is reprinted with permission from the Orthodox Union.

Va'et'hanan confronts us with an apparent redundancy.

Several admonitions throughout the parashah command us to observe the laws taught by Moshe [Moses]. Then, toward the end of the parsha, we are told, "And you shall do that which is right and good in the eyes of God."

What new instructions does this verse add? Surely, doing what is "right and good" is already a part of the numerous injunctions already presented. If one observes all the commandments and prohibitions set forth in the Torah, does he not accomplish what is "right and good in the eyes of God?" What new obligation does this verse apply?

Both Rashi and the Ramban understand this verse to denote a level of behavior that is lifnim mishuras hadin, above the letter of the law. To appreciate the full spirit of the law, one needs to read between the lines of the Torah, and one who does this shows a sincere desire to observe Hashem's bidding.

The story is told of a poor man who came to the Brisker Rav on Erev Pesach (the day before Passover) with a question. Could he use milk instead of wine for the four Cups instead of wine for the four Cups at the Seder?

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D'varim

Deuteronomy 1:1−3:22 

Love And Land

The love between God and the Children of Israel is most strongly expressed in the Land of Israel.

By Rabbi Ari Jacobson
The following article is reprinted with permission from the Orthodox Union.
Whereas the first one-and-a-half books of the Torah are devoted to the conception and birth of the Jewish nation, and the next two-and-a-half books describe the mitzvot ma’asiot--specific, practical behaviors--the book of D'varim stands as the “heart” of the Torah.

Though D'varim does contain several new mitzvot (commandments), as well as ample history, it stands out for its focus on a reciprocal relationship of love between Hashem and his chosen nation:

“You shall love Hashem your God.”

Only Israel is described as a land constantly under the direct watchful eye of Hashem: “The eyes of Hashem your G-d are upon it from the beginning of the year until the end of the year.”

So potent is Divine Providence in the King’s Palace that the Talmud teaches that rainfall is initially determined for Eretz Yisrael, and only what is left over is disbursed throughout the rest of the world.


“You shall cleave to him.”

“You are children of Hashem your G-d.”

“You have chosen Hashem, and Hashem has chosen you.”

It is no coincidence, then, that D'varim addresses the nation on the East bank of the Jordan River, poised to enter the Promised Land, where this unique relationship will manifest itself most acutely.

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Matot-Masei

Numbers 30:2-36:13

Compassionate Conquest

The war against Midian teaches that when Israel does fight wars, they must fight with compassion and a minimum of casualties.

By Rabbi Avraham Fischer

In Moshe's final days he is commanded to attack the Midianites.

This was the nation that had tempted the people of Israel to horrible sins of immorality and idolatry, such that Hashem struck them with a plague that took the lives of 24,000 Israelites.

And Hashem spoke to Moshe, saying, "Carry out the vengeance of the Children of Israel against the Midianites; afterward you shall be gathered to your people."

And Moshe spoke to the people, saying, "Detach men for the army from you, and they shall be against Midian to bring Hashem's vengeance against Midian. A thousand from each tribe, for all the tribes of Israel shall you send to the army."

Then, out of the thousands of Israel, 1,000 from each tribe were handed over, 12,000 men deployed for the army. And Moshe sent them forth, 1,000 from each tribe to the army, they and Pinhas the son of Elazar the priest to the army, and the holy vessels and the trumpets for blowing in his hand. And they warred against Midian as Hashem had commanded Moshe and they killed every male (B'midbar 31:1-7).

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