Torah Commentary - Re'eh
*Commentary courtesy of Menahem Me-Zahav
Our Sidrah continues with Moses’ Farewell Speech that takes place just at the time, that the Israelites are getting ready to enter the Promised Land.
The Sidrah is named so, for its first word: “Re’eh – Behold - I am setting before you today the blessing and the curse, you’ll be blessed if you obey the commands of the Lord your God…And you’ll be subjected to the curse, if you do not observe” (Deuteronomy 11:26-28). There is a choice to be made between two ways of life. Will it be the obvious one, which will bring God’s blessings, or will it be the wrong way, that will bring the wrath of God. The Israelites’ future depends solely on their own choice, as they must decide between right and wrong. The choice itself will always be theirs’. The Talmud expands this line of thought by telling us that God is directing everything in the world, but - He lets us choose our own path in life. He would never force us to follow one way or another. We may however face consequences as we make our choices.
Other worthy topics in our Sidrah, are as follows:
(a) God requires that special attention be given to the second Commandment which does forbid all kinds of idolatry. There may be a case of a person, who seems to be a prophet of God, but he then advocates worshipping idols. It must be clear that he is not a man of God. A man of God will always follow God’s laws. “Do not heed the words of ‘that prophet’ (Who tells you to worship idols) or that dreamer of dreams. For the Lord Your God is testing you…Do follow none but The Lord Your God and do revere none but Him” (Deuteronomy 13:4-5).
(b) It is permitted to eat meat of certain (Kosher) animals. Moses mentions the animals and their signs of Kashrut. The animal must have cloven hooves and it must regurgitate the food. The consumption of blood is strictly forbidden. It should be covered with sand. Does the Torah promote consumption of (kosher) meat as opposed to following a vegetarian life style? It is noteworthy mentioning that The Rambam (12th century CE), one of our greatest rabbinical scholars, and a great physician in his own right, concludes that “A good balanced diet requires both meat and vegetables, and no physician has any doubt about that".
(c) The rules of the Tithe - Ma’asser. Everyone must set aside a tithe of his produce each year. There are some variations in the Torah regarding the timing and the exact amounts, that pertain to the tithe. When the Promised Land was settled it became also necessary to fix the precise rules of the tithe. Here is a list of the different types of the tithe. They span over a cycle of 7 years: The First Tithe - Ma’asser Rishon was to be given all 6 years to the Levites. The Second Tithe - Ma’asser Sheni, was to be consumed in years 1, 2, 4 & 5 by the owners (preferably) in Jerusalem. The Tithe for the poor - Ma’asser Anni, was to be given in years 3 & 6. The Torah’s order of The Tithe for the Poor was as follows: “Every three years you shall take a tenth (1/10) of your food, and place it at the gate of your town… And the Levite, the stranger and the poor, shall come and eat, so that the Lord, your God may bless you in all your undertakings” (Deut. 14:28-29).
Shemitah – The Sabbatical. It was observed, in year 7 in the land of Israel. No activity should have taken place in the fields during the Shemitah. It was observed until the exile.
The following is a summary of all the contributions, from the produce, during the time of Jewish independence
During year 1: (a) Teruma (Given to the Kohanim), b) Ma’asser Rishon - 1st Tithe (Given to the Levites), (c) Ma’asser Sheini – 2nd Tithe (Consumed by the owner / and family in Jerusalem).
During year 2: (a) Teruma, ( b) Ma’asser Rishon - 1st Tithe, (c) Ma’asser Sheini – 2nd Tithe.
During year 3: (a) Teruma, (b) Ma’asser Rishon - 1st Tithe, (c) Ma’asser Anni – Tithe for the Poor.
During year 4: (a) Teruma, (b) Ma’asser Rishon - 1st Tithe, (c) Ma’asser Sheini – 2nd Tithe.
During year 5: (a) Teruma, (b) Ma’asser Rishon - 1st Tithe, (c) Ma’asser Sheini – 2nd Tithe.
During year 6: (a) Teruma, (b) Ma’asser Rishon - 1st Tithe, (c) Ma’asser Anni – Tithe for the Poor.
During year 7: Shemitta – The Sabbatical Year. There was no activity in the field.
(d) Shloshet Ha’Regalim - The 3 holidays of the ascent (By foot). Moses repeats the laws, that apply to the 3 holidays of Pessach, Shavu’ot and Sukkot. A pilgrimage by everyone to Jerusalem on each of these holidays was a major requirement. Walking by foot to Jerusalem, was common among the people. Also, Jerusalem is located in one of the highest places in Israel. Both of these two facts, made the pilgrimage been referred to, as “Aliya Le’regel - Ascent by foot”. The 3 holidays (Pessach, Shavu’ot and Sukkot) soon became to be known, as “Shloshet Ha’Regalim – The 3 holidays of the ascent by foot”.
Haftarah: Isaiah 54:11-55:5, Page 1085
Today’s Haftarah is the 3rd of the 7 Consolations - Shiva De’Nechemta. In our Haftarah the Prophet offers his people who are in exile, a message predicting a wonderful time to come, when Israel will be restored to Zion. It will then be a beautiful land, with children who bring joy and blessings to their families. “I will make diamonds as your building stones, sapphires as your foundations…and your border walls be made of gems. And your children (‘Banayich’) will study God’s teachings, and abundant shall be, the Shalom of your ‘children’ (Isaiah 54:11-13)”.
By examining both prior sentences, we notice that the “children” (“Banayich”) are mentioned here twice. This caused an interesting Midrash to be taught. It makes an unusual connection between two Hebrew words as follows:
The Linkage between: “Banayich” & “Bonayich” - (“Your children” & “Your builders”)
When we inspect the original Hebrew word in the Haftarah (As shown twice, above) we find that the Hebrew word “Banayich” is translated (Twice) to “Your children”. Likewise, when we examine another Hebrew word “Bonayich” (Which is similarly spelled, but it has one different vowel) it will be translated to mean something else. It will mean: “Your Builders”.
A Midrash does therefore make a connection, between these two (similarly spelled) Hebrew words by suggesting to: “Do not read “Banayich” But do read “Bonayich”. Switching the second Hebrew word, from “Banayich” to “Bonayich”. Consequently, the Midrash is teaching us that Jewish Children are considered to be the Jewish Builders. As Builders, the Midrash continues, the Jewish Children become the culture builders of the next generation. They will be part of a foundation, that will reinforce the continuity of the Jewish Religion and its Customs.
The Chumash (Etz Hayim, in a note on bottom of page 1085 & continuing onto page1086) tells, that the above 2nd occurrence of the word “Banayich”, is indeed spelled as “Bonayich”. It can be found, per Etz Hayim, in the Biblical Version of the “Dead Sea Scrolls” - a considerable support for the Midrash.
The Prophet then pleads of the exiles, that they have full faith in God. In return, their lives will be without worry. And if they carry out their covenant with God, and fully observe it - they will be blessed considerably.
There is a similarity between the Haftarah and our Sidrah. Either one seems to deal with the same dilemma that sooner or later, most people do face – having to choose between right and wrong. The Sidrah, as already mentioned before, dedicates its entire beginning to this subject. The Haftarah, expands on this line of thought even further. If the Jewish people do follow the path of righteousness, they will then be delivered from their enemies’ subjugation as well. “You shall be established through Tzedakah – righteousness - and you shall be safe from oppression and you shall have no more fear” (Isaiah 54:14).
