Parshat Re’eh: Remembering Our “We”

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At times in Jewish history, diversity and debate have been celebrated as sources of strength; at others, discord has threatened to tear us apart, making unity essential. One verse in Parshat Re’eh offers a powerful reminder of this balance.

“You are children of the LORD your God. You shall not gash yourselves (lo titgodedu) or shave the front of your heads (karha) because of the dead…God chose you… to be His treasured people.” What is the connection between these ancient mourning rituals and our status as God’s children, the chosen people? Rashi explains that the Torah prohibits these mourning rituals because they compromise bodily dignity as the “children of God.” The Rabbis, however, interpret the verse differently: lo titgodedu means “lo ta’asu agudot agudot”—“do not split into factions.” In halakha, this is applied to communal disputes, such as when different courts or synagogues in one city follow conflicting practices. The issue grew even sharper with the ingathering of Jews from diverse communities to Israel, raising the challenge of preserving distinct customs without fragmenting into factions.

What is the purpose of this mitzvah? Rashi comments that it should not look like there are two Torahs. According to Rambam it is to prevent great conflict between Jews. Similarly, Yalkut Shimoni interprets the word “karha,” as an allusion to the kind of discord sown by “Korah” – don’t make a “karha” (deep divide) within the Jewish people. Perhaps this is why this prohibition is bracketed by reminders of our status as God’s children, the chosen people.

As we enter Elul, this message is particularly resonant. It is a call for the Jewish people and for Israeli society to reaffirm our collective identity, to resist the pull of division, and to focus on what Rabbi Jonathan Sacks called a covenant of “we.” Shabbat Shalom -Karen Miller Jackson  

Parshat Re’eh: Remembering we are One People

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This year, the Jewish people have moved from a place of deep divisiveness to one of remarkable unity. Jewish tradition encourages diversity and debate while also cautioning against the risks of discord and division. Parshat Re’eh reminds us of the importance of maintaining this delicate balance.

“You are children of the LORD your God. You shall not gash yourselves (lo titgodedu) or shave the front of your heads (karha) because of the dead…God chose you… to be His treasured people.” What is the connection between these ancient mourning rituals and our status as God’s children, the chosen people? Rashi explains that the Torah prohibits these forms of mourning since they do not preserve our bodily dignity as the children of God. The Rabbis interpret the prohibition to be something else entirely – lo titgodedu: “Lo ta’asu agudot agudot” – Do not split into different factions. In Jewish law, this is generally applied in the context of communal disputes between rabbinic courts or synagogues in the same community. This issue became more acute with the ingathering of Jews from diverse places to Israel. Poskim discuss how to preserve one’s customs while not splitting into factions.

What is the purpose of this mitzvah? Rashi comments that it should not look like there are two Torahs. According to Rambam it is to prevent great conflict between Jews. Similarly, Yalkut Shimoni interprets the word “karha,” as an allusion to the kind of discord sown by “Korah” – don’t make a “karha” (deep divide) within the Jewish people. Perhaps this is why this prohibition is bracketed by reminders of our status as God’s children, the chosen people.

As Israel considers how to commemorate October 7th, the mitzvah of “lo titgodedu” can serve as a guiding principle – to avoid divisiveness and uphold the unity of our people. Shabbat Shalom -Karen Miller Jackson

Parshat Re’eh: See and Be Seen

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This week’s parsha (Re’eh) opens and closes with a keyword: To see. It begins with “Re’eh!” “See!” the choice you have before you to receive God’s blessings or curses. It ends with the mitzvah of “olat reiyah,” when the men would bring an offering and “see”/“be seen” by God in the mikdash. What is the relationship between seeing and being seen by God?

The olat reiyah was brought as part of the aliyah la-regel, the pilgrimage made on the three major festivals to the mikdash. While only men were obligated to bring an offering, women could participate in the pilgrimage and according to some sources, were even required in aliyah la-regel. The Talmud teaches that the prophet Jonah’s wife took on this mitzvah. This shows there was flexibility and potential inclusion for the women to take part in the mitzvot of aliyah la-regel. 

The language of the biblical source for the olat reiyah offering is ambiguous: “all your males shall be seen the face of God” (Devarim 16:16). Are they seeing or being seen? How can one see “pnei,” the face of God? The midrash Sifrei (re)interprets as follows: “If you do this, I will “free” (“poneh” which sounds like “pnei”) Myself of all My affairs and occupy Myself with you alone.” When we give of our time and possessions to see others and serve Hashem, God sees and blesses us. 

There are many people in our communities and society who have been feeling less seen over the last few years. In particular, educators, parents and children. The parsha is a reminder to take a moment and consider how we can see the exhaustion and frustration of both the teachers and the parents/children. As we begin the month of Elul and hopefully the new school year, we pray for a world in which everyone feels seen and is blessed with feeling valued and seen by Hashem. Shabbat Shalom – Karen Miller Jackson