Parshat Re’eh: Seeing Clearly

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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,” (the appearance-offering) when one 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. 

This mitzvah of the appearance-offering is also mentioned in the blessings on the Torah which we say each morning. It is listed among other mitzvot of loving-kindness for which there is “no fixed measure.” Why is the bracha on the Torah filled with mitzvot of giving either to God or others? Rav Aaron Lichetnstein zt”l teaches that this conveys to us the essence of Torah. Torah without chesed is “flawed.” Torah at its core should make us kinder, more giving human beings. As we begin the month of Elul, this is an opportunity to refocus, be more attentive to the needs of others and in turn be rewarded with being seen and blessed by God. Shabbat Shalom – Karen Miller Jackson

Parshat Miketz: Truly Seeing

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One word appears throughout the story of Yosef and his brothers – הכר – to recognize. The word is first used at the lowest point in their relationship. In   Parshat Miketz however, it marks a turning point in the brothers’ ability to recognize each other’s distress and take steps toward healing.  

First, when Yosef is taken down to Egypt, the brothers deceptively dip his famed coat in animal blood. They then show it to Yacov as evidence of Yosef’s death and ask “haker na?!” “Do you recognize this coat?” Later, Tamar says the exact same words to Yehuda, in an attempt to get him to recognize her suffering and take responsibility for her. 

In parshat Miketz this word is used again, when the brothers come down to Egypt during a famine looking for sustenance. They find themselves standing before Yosef and “Yosef recognized (ויכר) his brothers, but they did not recognize (הכירוהו) him.” In fact, it states twice that Yosef recognized them. Why this contrast? Rashi, citing Bereshit Rabbah, interprets the brothers lack of recognition as referring to the past, when the brothers didn’t recognize and treat Yosef as a brother when he was vulnerable. However, the Torah emphasizes that Yosef rose above the past when he recognizes them and has mercy on them. 

Interestingly, this word is also used in the Mishna Brachot’s teaching about when one can begin to say the Shema in the morning: “from when one can distinguish (משיכיר) between blue and white.” The Talmud brings an alternative to this time indicator: “From the time when one sees his friend at a distance of four cubits away and recognizes him.” Perhaps here, like in the Yosef narrative, “הכר” is being used both literally and figuratively. As the new day begins and daylight dawns, we are encouraged to look around more carefully, and to be cognizant of and caring toward others. Shabbat Shalom /Hanukkah Sameach /Chodesh Tov – Karen Miller Jackson