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Re’eh means “See!” as in the opening verse of our Torah reading: “See! I am placing before you today a blessing and a curse.”
What, exactly, is the Torah demanding in asking us to “see” G‑d’s blessings and curses?
Broadly speaking, a person’s observance of the precepts of Judaism could fall into one of three categories:
- Plain obedience. At this level, a person is willing to observe the precepts of the Torah because he is aware of a higher authority. However, his observance is not inspired by an understanding or appreciation of the Torah; he simply “accepts the yoke of heaven.”
- Intellectual appreciation. A higher level is where a person not only observes the precepts of the Torah out of deference to a higher authority, but also has an intellectual appreciation of the importance of observing the precepts, and understands the rewards that mitzvah-observance brings.
However, even this person has not yet reached perfection. For intellectual conviction alone—while immensely powerful—still leaves room to explore other avenues, so it does not represent an absolute commitment.
Thus, the highest level of mitzvah observance is:
- Vision. At this level, one does not merely appreciate the value of keeping the Torah’s precepts, one sees it. Meaning that the necessity and positive results of observing the mitzvahs become as clear and self-evident as seeing a physical object with one’s eyes.
And it is this third level which our Torah commands—and spiritually empowers—every Jew to reach, with the words: “See! I am placing before you today a blessing and a curse.”1
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Latest Comments:
There is a mitzvah to "know Hashem your G-d." In the past couple of centuries this has been revealed to mean the emphasis on the study of Chassidism. Today we have an obligation to search deeper into the Torah, because today's world is such that requires it.
Moreover, we are still more or less in an age when learning the deeper levels of the Torah--those parts that include deeper understandings as are being discussed here--is part of a Jew's work: it's about "gathering the sparks," and bringing out the inner light in everything.
But even this deeper understanding of the mitzvot includes the aspect of simplicity which you are advocating:
While the deeper reasons for the mitzvot should contain lessons in and of themselves, one should still keep the mitzvot regardless, BECAUSE G-d commanded us to. (no more room...)
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As usual you and your words are far ahead of the curve.
Your ideas and guidance are priceless.
Yasher koach
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I believe we are here to question, and the reason we have questions in our Haggadah is to emphasize both the need to teach our children and also that curiosity and understanding is part of the mix of life itself.
Blind obedience, can be a very problematic thing, and we know this, because we have such examples in our lives, of people following corrupt leaders, of people who did not think for themselves, and got into a lot of trouble, both in their personal lives and on a greater scale. We must question. The basis of our judicial system has to do with questioning innocence and guilt, and a weighting of evidence. A balancing act.
I believe we are meant to quest & question, and that this is an essential part of this journey called life. We may be sheep with a sheperd but we should not be sheepish, about asking. And no question is too stupid, and even the simple child, shall be made aware and treated with respect.
Humility is another matter. Yes, we should be humble. Life is humbling.
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I think you misunderstood. You are indeed referring to the highest level, which is referred to in Chassidus as "merkava," a "carriage," indicating an object that is led away by the master, without any say of its own, since the individual has such pure faith in he master.
What Reb Miller is referring to is, rather than one who follows out of respect, one who follows out of a sort of ear. I do it because I have to, but I still don't really want to, (maybe, "since I don't even know WHY...").
The "seeing," as I understand it, does not have to mean seeing the reasoning behind the mitzvah, but just seeing the beauty within the mitzvah, and therefore feeling a deeper love for it. Of course it could also include the intellectual aspect, but is not limited to it.
That is, in any case, how I understand it.
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B"H
I disagree with this view. To me, plain obedience without understanding the benefit of mitzvah, but because it is simply HaShem's Will, in other words, to buitle (humility) myself is the greatest service to HaShem. Please let me know if I am wrong.
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