Rabbi Straub observes, in his LGBTQ perspective, that in Re’eh, everything is understood as black and white; everything is either “good” or “bad”. Everything that is not “good” must be destroyed. He observes that the text seems to invent, or emphasize, intolerance in its instructions to destroy evidence of Canaanite presence, etc.
Anat Barber questions why Moses is retelling the narrative, including the negatives as well as the positives. His message, she states, is that he is reinforcing the power and value of memory.
Moses frames this parashah with a blessing and a curse at the beginning, and a choice between good and evil at the end. Rabbi Sacks cites Maimonides, who interpreted the passages as free will. He extends his discussion to observe that this is first attempt to create a free society in history.
Adon Olam Medley
Cantor Azi Schwartz
Cantor Gideon Zelermyer
Cantor Naftali Hershtik
Cantor Netanel Hershtik
Cantor Chaim David Berson
Cantor Nati Baram
The Hampton Synagogue
Thanksgiving Concert 2017
70th Birthday Tribute to Cantor Naftali Herstik
Maharat Rori Picker Neiss introduces the theme from the very beginning of the parashah: “If you eikev obey these rules”. Translators generally consider the word eikev to be extraneous to the sentence. She cites Rashi, who interprets it to mean that even the lighter commands—like something we would walk upon with our heels—must also be observed. We should remain vigilant about actions that we don’t notice.
Shlomo Katz references Deuteronomy 8:7-10 – ‘God is bringing you to a good land, where you will lack nothing for resources…’ He observes that Eretz Israel is the place that gives life to the Jewish soul, to lose the idolatry of the diaspora, and develop holier character traits. The Gemara understands this as the land “has the ability to flavor and elevate a person’s spirituality”.
Rabbi Sacks writes that the text in Eikev explicitly refers to God’s love for us: “His covenant of love”, and that He will love you and bless you. The root a-h-v appears 23 times in Deuteronomy, and only 4 times elsewhere in the Torah. He disputes the Christian contrast between Christianity — a religion of love and forgiveness – and with Judaism – a religion of law and retribution.
Rabbi Morgan writes about the message of the Sh’ma – the ultimate emphasis on the Oneness of God. He references Rashi, who separated the passage into 2 parts; that Israel will know God as “our God” and that “the nations will know God”…not that the other nations will become Jews, but that they will acknowledge the One God, and there will be unity among the nations. Yet the widespread Jewish community is not united.
Moshe is speaking primarily to the descendants of the those whom he led out of Egypt; their parents had all lost hope. When Moshe explains that “this is the instruction for you”, he offers them the Sh’ma and V’ahavta. Although he was speaking to those particular individuals, his words speak directly to us, who have inherited our name from Jacob. We are commanded to love: to love mercy, truth, meaning, and hope:
Rabbi Sacks contrasts the verse Deuteronmy 7:7 – “The Lord did not set His affection on you and choose you because you were more numerous than other peoples, for you are the fewest of all peoples” with earlier passages that reference how prolific the Israelite population was in Egypt, and that the descendants of the patriarchs would be like the stars of the heaven, etc. Targum Yonatan and Rashi interpret the phrase in Deuteronomy as one of humility. Why did God choose us then?