Torah of Recovery: Re'eh 2024/5784

Torah of Recovery's Mission: To interrogate Torah deeply so as to create space, connection and safety for people with addictive patterns and behaviors that have led them to a crisis of the spirit to tell and shape their stories for the purpose of healing, growth, and a return to their whole selves.

There are 55 commandments in Re'eh, the longest portion in Deuteronomy, a big part a core restatement of the legal code of the Torah (9% of the 613 commandments). There are two negative commandments for every positive commandment in this parashah.

Rabbi Mark Borowitz, Finding Recovery and Yourself in Torah, p. 318

Another lesson found in this parashah tells us that the false gods we run after we don’t really know. The word for “know” in the Hebrew is yodei’a. This verb is usually used in regard to knowing objects. When it is used in conjunction with humans, it means that there is a sexual union. In Genesis 4:17 it says that the man “knew” his wife and she conceived. So, what could Torah mean by using this word in conjunction with false gods? I think it means that we can never really “know” the false gods. Inherent in the term “false gods” is the concept that they are never really anywhere. They are like mist; you cannot get ahold of false gods. We cannot have union and create something holy with false gods. We can only have union with God. We can only create something holy when we are following God’s path, not the path of false gods.

RA & USCJ, Etz Hayim: Torah and Commentary, p. 1061

29. The covenant relationship with God, vital for Israel's existence in the Promised Land, is to be reaffirmed as soon as the people enter the land, in a public ceremony described in chapter 27 [of Deut]. The mountains where the ceremony is to take place face each other south and north of Shechem, respectively. Shechem was located on the eastern approach to modern Nabulus.

Rabbi Shefa Gold, Torah Journeys, p. 187-188

Re'eh tells us that at every moment, with eyes wide open, we can choose between Blessing and Curse. The blessing appears when we are attentive to the flow of God that pours through us. And the curse befalls us when we ignore that flow and instead 'go after other gods that we did not know...The gods that we pursue, the onese that are not intimately flowing though us and interpenetrating our essential self, distract us constantly. This predicament of feeling compelled to 'go after other gods that we did not know' describes the. mind-state of disconnection from Source. That state which sometimes manifests as addiction, despair, or cynicism (or just a diminished vitality), obscures the choice that is set before us. Instead of making that choice bor blessing in each moment, we are compelled by an unnamed desperate hunger to be made whole, and then we make blind, false choices. The freedom to choose between Blessing and Curse depends on our clear seeing [re'eh], and our clear seeing depends on the mind-state that we're in. Our mind-state is dependent upon how connected we are to Source in each moment.

RA & USCJ, Etz Hayim: Torah and Commentary, p. 1063

3. from that site. The Torah does not require the Israelites to engage in a worldwide campaign against idolatry, but only to eliminate it from the land of Israel where it might influence them. This is consistent with the biblical view that for other nations idolatry is not a sin.

Rabbi Samson Rafael Hirsch, cited in RA & USCJ, Etz Hayim: Torah and Commentary, p. 1066

Among a population engaged in farming and raising cattle, such 'unproductive' members of society could easily come to be neglected and resented. The peoople might fail to recognize the vital role of the Levites in their spiritual and moral welfare.

George Robinson, The Essential Torah, p. 514

But when they find that they must—and can—provide for themselves on a daily basis, will they forget that however well they manage on their own, they are still ultimately being sheltered, clothed, and fed by the Creator? Will they begin to think, “Hey I raised this cow, fed it, nurtured it until it was ready for slaughter and I paid the butcher who killed and carved it up. I’m doing for myself now”? Eating is one thing we all must do in order to live. If we invest all the stages of acquiring and ingesting food with an aura of the spiritual, if we instill food gathering and meals with elements of ritual, we are unlikely to forget Who, finally, is really feeding us.

Nehama Leibowitz, Studies in Devarim, p. 125

Is the prophet referred to here who asks the people to follow other gods, a true or false one? It is clear that he is to be considered a false prophet. The question then arises why does the Torah confer on him the title of 'prophet'?

(1) IF THERE ARISE IN THE MIDST OF THEE A PROPHET, OR A DREAMER OF DREAMS. Scripture calls him “a prophet” on the basis of his own claim, for it is he who claims, “G-d spoke with me while I was awake and I am His prophet sent to you [to command] that you [worship idols,” as mentioned in Verse 3]. But it is possible that Scripture alludes to that which is true [that the person does indeed possess certain prophetic powers], for there is a prophetic potential in the souls of some people by which they know of things to come without the person knowing whence it comes to him, but he will isolate himself and [then] a spirit will arrive within him saying, “Thus it will happen to that person in the future in a particular matter.” The philosophers call [that power of prophecy] kahin.107This is borrowed from the Arabic, kahanah, a term referring to the power residing in man to be able to foretell the future. It is so explained by Shmuel ibn Tibbon in his list of “Foreign words.” They do not know its cause, but the matter is substantiated in the sight of witnesses. Perhaps the soul in its keenness cleaves to the pure intellect108See Guide of the Perplexed II, 4 (p. 32 Friedlander’s translation). and concentrates on it. Such a person is called “prophet,” because he predicts events, and, therefore, the sign or wonder109In Verse 2 before us. whereof he spoke comes to pass.

Rabbi Abbahu says that Rabbi Yoḥanan says, in summary: With regard to all mitzvot, if a prophet will say to you: Violate matters of Torah on a provisional basis, heed him, except for idol worship, as even if he establishes that he is a bona fide prophet and stops the sun for you in the middle of the sky, do not heed him. It is taught in a baraita that Rabbi Yosei HaGelili says: The Torah ascertained the depth of the mentality of idol worship, the danger that it presents, and the lure of its ideology. Therefore, the Torah ascribed the false prophet with dominion in its regard, recognizing that a false prophet could perform wonders on the basis of idol worship. Therefore, even if the false prophet stops the sun for you in the middle of the sky, do not heed him. It is taught in a baraita that Rabbi Akiva says: Heaven forfend that the Holy One, Blessed be He, would stop the sun for those who violate His will. A false prophet could never perform an actual miracle. Rather, this warning is relevant only in the case of a prophet, for example, Hananiah, son of Azzur, whose origin was as a true prophet, at which point he could perform miracles; and ultimately, he was a false prophet. Therefore, although he had already been established as a true prophet, once he espouses idol worship, it is clear that he is a false prophet.

Nehama Leibowitz, Studies in Devarim, p. 133

Anyone who summons us to violate the Torah adducing signs and wonders in his favour, even if he causes the sun, moon and stars to stand still as in the days of Joshua, we must pay no heed to him. Whatever success attends him, whatever wealth, honour and praise he enjoys we are not to believe his message or subscribe to his teaching since truth cannot be established by miracles or any visual spectacle.

Jeffrey H. Tigay, The JPS Torah Commentary: Deuteronomy, p. 132

The verse lists four categories of people, in descending order of kinship and closeness: brother, children, wife, and friend.

RA & USCJ, Etz Hayim: Torah and Commentary, p. 1071

15. investigate...inquire...interrogate The use of the three verbs here for the investigative process, instead of one verb as elsewhere, adn the use of three phrases to confirm the charge, indicate the need for the most careful investigation and absolute certainty in the verdict.

In accordance with whose opinion is that which is taught in a baraita: There has never been an idolatrous city and there will never be one in the future, as it is virtually impossible to fulfill all the requirements that must be met in order to apply this halakha. And why, then, was the passage relating to an idolatrous city written in the Torah? So that you may expound upon new understandings of the Torah and receive reward for your learning. In accordance with whose opinion is this? It is in accordance with the opinion of Rabbi Eliezer, as it is taught in a baraita that Rabbi Eliezer says: Any city that has even one mezuza or any other sacred scroll cannot become an idolatrous city. It is difficult to imagine an entire city without even one mezuza. The Gemara asks: What is the reason that a city that has even one mezuza cannot become an idolatrous city? The Gemara answers: The verse states: “And you shall gather all the spoil of it into the midst of the open space of the city, and shall burn with fire both the city and the entire plunder taken in it” (Deuteronomy 13:17). And since if there is a mezuza there it is impossible to burn all the contents of the city, as it is written: “And you shall overthrow their altars, and break their pillars, and burn their asherim with fire…This you shall not do so to the Lord your God” (Deuteronomy 12:3–4). It is derived from this verse that it is prohibited to destroy a sacred item such as a mezuza. Therefore, in a city that has even one mezuza, it is impossible to fulfill the halakhot of an idolatrous city, as not all of its contents may be burned.

RA & USCJ, Etz Hayim: Torah and Commentary, p. 1072

As children of God, each of us has infinite value, even in the absence of the loved one who has died. True, 'God is found in relationshps,' as. Buber taught; and one cannot be a fully realized human being alone. Nonetheless, we diminish the worth of the individual, bearer of the image of a single God, when we become so attached to someone else that we would harm or destroy ourselves when that person is taken from us.

RA & USCJ, Etz Hayim: Torah and Commentary, p. 1073

The Midrash portrays a reclining pig stretching out its hooves and saying, 'look, I'm pure,' while concealing the fact that it does not chew the cud; such was the hypocrisy of the Roman Empire, which posed as being dedicated to law and justice while oppressing the peoples it ruled.

Nehama Leibowitz, Studies in Devarim, p. 147-8

It seems to us that insufficient attention has been placed...to the specific mention of eating and that man brings the labour of his own hands (or their monetary equivalent) to Jerusalem. Nothing is said of praying there before the Lord or studying Torah imparted by eminent sages, but it is explicitly stated on two occasion: ;'you shall eat before the Lord your God.'...You should eat, at the same time taking to heart that you are in the presence of God and always stand in awe of Him.

Etz Hayim: Torah and Commentary, Rabbinical Assembly of USCJ, p. 1076

Most of this chapter is concerned with ensuring that there not emerge in Israel a permanent underclass - persons unable to lift themselves out of poverty. Such a condition would be unfair to human beings, fashioned in God's image, and dangerous to society as a breeding ground for lawlessness and irresponsibility. The first step in the direction of preventing that is the remission of debts in the seventh year.

Rafram bar Pappa further relates: And every Shabbat eve, in the afternoon, Rav Huna would send a messenger to the marketplace, and he would purchase all the vegetables that were left with the gardeners who sold their crops, and throw them into the river. The Gemara asks: But why did he throw out the vegetables? Let him give them to the poor. The Gemara answers: If he did this, the poor would sometimes rely on the fact that Rav Huna would hand out vegetables, and they would not come to purchase any. This would ruin the gardeners’ livelihood. The Gemara further asks: And let him throw them to the animals. The Gemara answers: He holds that human food may not be fed to animals, as this is a display of contempt for the food. The Gemara objects: But if Rav Huna could not use them in any way, he should not purchase the vegetables at all. The Gemara answers: If nothing is done, you would have been found to have caused a stumbling block for them in the future. If the vegetable sellers see that some of their produce is left unsold, the next week they will not bring enough for Shabbat. Therefore, Rav Huna made sure that the vegetables were all bought, so that the sellers would continue to bring them. Another custom of Rav Huna was that when he had a new medicine, he would fill a water jug with the medicine and hang it from the doorpost of his house, saying: All who need, let him come and take from this new medicine. And there are those who say: He had a remedy against the demon Shivta that he knew by tradition, that one must wash his hands for protection against this evil spirit. And to this end, he would place a water jug and hang it by the door, saying: Anyone who needs, let him come to the house and wash his hands, so that he will not be in danger. The Gemara further relates: When Rav Huna would eat bread, he would open the doors to his house, saying: Whoever needs, let him come in and eat. Rava said: I can fulfill all these customs of Rav Huna, except for this one, which I cannot do,

R. Judah b. R. Simon said, “The Holy One, blessed be He, said, ‘If you have four children in the house, you have (according to Deut. 16:14:) “And you shall rejoice during your festival, you, and your son, and your daughter, your bond servant, and your bondmaid.” And as for Me, I have four children in the house: (ibid., cont.:) “the Levite and the sojourner, the orphan and the widow.” [These are] mine. So they all are in a single verse. If you give joy to Mine during the festival days that I have given you, I will give joy to yours in the Temple (literally, in the house of choice). It is so stated (in Is. 56:7), “I will bring them unto My holy hill and give them joy in My house of prayer.”’ Amen, so may it be His will!”

RA & USCJ, Etz Hayim: Torah and Commentary, p. 1078

11. For there will never cease to be needy ones in your land Therefore, you must build the solution to poverty into the social structure, and not rely on people's generosity. A poor person need never be embarrassed to accept help, because giving tz'dakah is an obligation, not charity resulting from kindheartedness.

Rav said to Rav Kahana: It is better for one to turn over a carcass than to turn over his word, i.e., to break his promise. Rav further said: Skin a carcass in the market and take payment, but do not say: I am a priest, or: I am a great man, and this matter disgusts me. It is preferable for one to work, even in menial labor, than to be dependent on others. Rav also advised Rav Kahana: If you ascend to the roof, carry your food with you. One should always carry his sustenance with him, even if he goes only on a short trip. If one hundred pumpkins in the city cost a zuz, place them carefully under the corners of your clothes. Treat food respectfully even if it is inexpensive.

Richard Elliott Friedman, Commentary on the Torah, p. 2707

15:12. let him go. This is the same term that was used for Pharaoh’s release of the Israelite slaves: “Let my people go.” The Israelite should do no less than Pharaoh! The Israelite should let his slave go, without the coercion that Pharaoh needed, and after no more than six years.

RA & USCJ, Etz Hayim: Torah and Commentary, p. 1080

18. do not feel aggrieved Deuteronomy is interested in the Israelite's feelings, not just in compliance with the law. Having grown accustomed to a servant's usefulness, a master might regard the Torah's demand to free the servant as an unreasonable hardship. The text reminds masters that they have profited handsomely from their servants and have no reason to feel deprived.

Lord Rabbi Jonathan Sacks, Deuteronomy: Renewal of the Sinai Covenant, p. 108

Simĥa is usually translated as joy, rejoicing, gladness, happiness, pleasure, or delight. In fact, simĥa has a nuance untranslatable into English. Joy, happiness, pleasure, and the like are all states of mind, emotions. They belong to the individual. We can feel them alone. Simĥa, by contrast, is not a private emotion. It means happiness shared. It is a social state, a predicate of “we,” not “I.” There is no such thing as feeling simĥa alone.

R' Samson Raphael Hirsch, The Hirsch Chumash: Devarim, p.363, 365

At all times and in every place one is obligated to bring joy through pleasures that gladden the heart...You will learn not only to rejoice, but to be joyful despite everything. This feeling itself should arise solely on the basis of belonging to the community and to the Torah.

Moshe Hefez, Mehelet Masheret, cited in Nehama Leibowitz, Studies in Devarim, p. 152:

The rejoicing ordained by Torah is one which is not overdone, leading to levity and riotousness. It is to lead us to a happy frame of mind according to the path of moderation enjoined by our Rabbis.

Dr. Avivah Zornberg, The Hidden Order of Intimacy, p. 104:

Elsewhere the Rabbis warn against intoxication - the potentially suicidal dream of the return to the Garden. 'One who is drunk is forbidden to pray.' Why is it specifically the religious act of prayer that forbids intoxication? R. Yaacov Leiner, the late nineteenth-century Hasidic commentator, engages with the metaphysics of intoxication. The human being is constituted by the sense of chissaron, of an incompleteness that turns one to God in prayer...There can be no true prayer, R. Leiner teaches, without this awareness. This is why the Talmud forbids the intoxicated to pray...The intoxicated, in this larger sense, can no longer perceive their own human limitation. To pray while in a state of euphoria, then, is to 'speak falsehood before God.'...Euphorias are fantasy states, with anxiety built into them.