What It Means to See

By Rabbi Moshe Krieger, Yeshivas Bircas HaTorah (www.bircas.org)

Parshas Re’eh begins with Hashem’s declaring: “See, I have put before you today a blessing and a curse. The blessing, that you hearken to the commandments of Hashem … and the curse: if you do not hearken to the commandments…” (Devarim 11:26-28).

This raises a question: very similar ideas were already stated in the previous parsha, Eikev (ibid. 7:12 and 8:19), that if we go in the ways of the Torah it will be good for us, and if not, it will be bad for us. What are the beginning words of our parsha coming to add?

Also, why does it state that Hashem put blessing and curse “before us?” The entire Torah was put before us, and yet nowhere else is such wording found. At most, the Torah states that “Hashem gave to you…” Why here does it state “before you?”

Lastly, when admonishing the nation, it is unusual that Hashem calls upon us to “see” the blessing or curse before us. The term usually used for this is: “hear,” as in Keriyas Shema and Devarim 4:1, 9:1, 20:3).

Rav Leib Chasman explains that when Moshe calls upon us to “see” that Hashem is offering us either blessing or curse, we should feel this and visualize it. We should envision the blessing or curse so clearly that they are “before us” (i.e., not that we are seeing them from afar, but that they are right before our eyes).

We should envision how Hashem will bless our life when we keep the Torah, and how cursed our existence will be if we do not. With these words, Hashem is showing us how to deal with the yetzer hara. If the thought and vision of blessing is before our eyes, we will succeed in choosing to do good. If these are not before our eyes, our ta’avos will be!

One way to envision the blessing and curse before us is to learn mussar, as this will remind us that there is reward or punishment for every deed. The constant reminder of the punishments of the world to come will accustom us to thinking about them and we will eventually be able to envision them, too. In Bava Basra (78b), the Sages advise us that before any action, we should think: what is the gain of a mitzvah compared to the loss incurred, and what is the loss of a sin compared to any gain it may offer.

Another way to make the blessing and curse real to us is found in the Tur (Orach Chaim 61), who states that when we say Keriyas Shema, in addition to feeling fear and awe of Hashem, we should imagine that the King has sent messengers to us with a scroll bearing the royal seal. When such a thing occurred in ancient times, all the townspeople would assemble to hear the scroll of the king read aloud, and they braced themselves for what would come. We too should approach Keriyas Shema as if Hashem has just issued us this new proclamation, and we are reading it for the first time. And what are we reading? That if we hearken to Hashem’s commandments, He will bring us bountiful rains, etc., but if not — guard yourself lest you become drawn after your heart… then Hashem will stop the rains … and cause us to go lost, chalila. The Perisha adds that we should say Keriyas Shema slowly, pausing after each new idea and taking it to heart, and not chalila to read it as if on autopilot.

In Brachos (63b) it states that if a person misses just one day of saying Keriyas Shema, “it is as if he never said it his entire life.” Why? He only missed one day out of thousands?

Rav Steinman explains that this is because a Jew is expected to make each Keriyas Shema a new lesson in picturing Hashem and His reward and punishment. If one fails to do so, even once, part of the picture that should be ever developing in his mind will be missing and irreplaceable.

Rav Yerucham Levovitz adds that besides keeping Hashem’s reward and punishment before our eyes, the Torah stresses with the words “before you” that every command of the Torah is for us, meaning for our benefit. More than simply “believing” this to be true, we should “see it.” See how fortunate we are! Life without Torah is replete with sorrow and suffering caused by bad middos, as the Sages say, “Jealousy, lust and [pursuit of] honor take a person out of the world” (Avos 4:21). We, however, with our Torah and the self-discipline it teaches, are capable of enjoying life and achieving!

The world outside is forever in search of “meaning in life” but never finding it. A Jew’s life has meaning — to get closer to Hashem. Every mitzvah means doing Hashem’s will, and this brings us closer to Him, imbuing us with a sense of purpose and joy.

Indeed, Dovid Hamelech referred to all mitzvos as his “playthings,” so much did he delight in them. Even gentiles are capable of appreciating this, as it states that when they behold our laws and statutes, they declare: “This is only a wise and sagacious people.” (Devarim 4:6).

Among the main mitzvos are Torah study and tefilla, which bring special joy and closeness to Hashem. The Sifrei (Devarim 6:86) asks: How can a Jew reach the level of loving Hashem, and answers: through Torah study. Hashem put His unique light and spirit into the Torah, and one does not need to be a seasoned talmid chacham to be able to tap into this spiritual light and be inspired by it. Many people find Torah study difficult at first, but after time, they almost always receive great satisfaction from it. Through Torah study, we can experience the holiness of Hashem, and this brings us to great love for Him.

Time after time, I see how bachurim from America come to Eretz Yisrael and become inspired by learning Torah. If last year they felt that two sedarim of Gemara were too much, today I see them learning in the 2-hour break between the sedarim as well. Why are they doing this? Because they have developed a taste for learning. A person outside of the Torah world can’t even imagine a life as happy as that of these bachurim.

Prayer as well brings great closeness to Hashem and joy. Like learning, in the beginning many people find it hard to concentrate in davening, particularly since we do not see the Being we are addressing. However, as one gets accustomed to prayer, he begins deriving satisfaction from it. He’s building a relationship with Hashem! He can turn to Him and share his troubles, unload his burdens, and Hashem listens to his every word! Mesilas Yesharim 19 (citing Midrash Shocheir Tov) notes that Rabbi Eivo would go into raptures over prayer, exclaiming: What a joy and privilege it is to be able to pray to a G-d that there is none like!

One of the alumni of Bircas HaTorah makes sure to leave his family and job in America for a few weeks each year and come back to Bircas HaTorah to immerse himself in learning as he did before he got married. What strikes me in particular about this extraordinary man is how he refers to his time here in Bircas HaTorah. Even though back home, he maintains a regular learning seder, he insists on coming here a few weeks each year, during which time he puts himself solely into learning, davening and seeking advice on avodas Hashem.

“I come here because here I’m alive,” he says. “Here, I can learn without distractions, and with the enthusiasm I used to feel. My davening is focused, and I can grow as a Jew. Of course, I learn back home, too, but it’s not the same.”

May we build a meaningful life of Torah!