Re'eh
Rabbi Jablinowitz
We read in this week’s parsha in the very first pasuk, Re’eh Anochi Nosein Lifneichem Hayom Bracha U’Kelala. Behold, or see, I am placing before you today a blessing and a curse. The pasuk seems to be presenting us with an extreme choice, either a blessing or a curse. Perhaps there is something in the middle, actions which aren’t so wonderful that they warrant receiving a blessing, but they are not a curse either.
The Seforno comments on this pasuk that there is no middle ground. These are the two choices available to every Jew. Either to receive a blessing for his actions, which is having more than is necessary. Or a person who doesn’t keep the mitzvoth will have a situation where he is lacking and missing his essential needs. And this is the fate of the Jew; no middle ground. There is no concept of holding steady or treading water. Either he is going up and receiving bracha, or chas ve’shalom, going down and in a state of being cursed. This notion of choosing between two opposite extremes is also mentioned in the Torah in parshat Nitzavim (Chapter 30, Pasuk 15), Re’eh Nasati Lefanecha es HaChayim v’es HaTov, v’ es Ha’Maves v’es Hara. Behold, I have given you life and good, or death and evil. Here again, the choice between two extremes.
We learn from this the significance of one’s actions. The point is that there is no such thing as doing something that doesn’t leave an impression. Every action we take or every word we speak has consequences. And if the result is a positive one, it is considered as a mitzvah and the result is bracha for the individual. But if there is a negative result from his actions, then the consequences can be bleak. But there is no such thing as an action which has no effect. This is to show how critical one’s actions are and the need to properly evaluate what he does.
The Sfas Emes brings in the name of Rav Simcha Bunim M’Pshischa that there is significance to the fact that the Torah uses the term Lifneichem in the first pasuk. The simple meaning is, this choice is before you. Rav Simcha Bunim learns it in a way similar to how he understands the first pasuk in parshat Mishpatim, V’Eileh Hamishpatim Asher Tasim Lifneihem. These are the laws that you shall place before them. He explains it to mean before you as a matter of preference. You should place the considerations of the Torah before you think about your own personal desires. This is what Lifneihem means; your interests come after the directives of the Torah.
There is a similar idea in our parsha. One needs to consider his choices and the consequences of those choices before he considers his own desires. One must consider the values of the Torah first in order to receive blessing in this world. And the word Lifneihem is meant to be understood in the chronological sense as well. Before you act, you must think. You must properly consider the choices you have and what will result before you act. And every action carries with it great significance which results in two extremes. This is the challenge of life and the great beauty of it at the same time. Everything we do either brings bracha or kelala, and we must be cognizant and aware before every act to insure we always choose life and bring more bracha and good into the world.
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