Page 568 - 24107

24107-EYAL - 24107-EYAL | 18 - A | 18-01-28 | 12:12:05 | SR:-- | Magenta
#
18
#
re’eh ה ֵא ְר
££Living with the Times
£Living with the TimesLiving with the Times
The portion of Re’eh customarily falls near Rosh Chodesh Elul, about
one month before Rosh Hashanah. This entire period is dedicated to
spiritual preparation for the Days of Awe. In accordance with Rabbi
Shneur Zalman of Liadi’s dictum that we should “live with the
times” (i.e., connect with, learn from, and apply the weekly Torah
24107-EYAL - 24107-EYAL | 18 - A | 18-01-28 | 12:12:05 | SR:-- | Magenta
reading to our lives), we would expect the weekly Torah readings
#24107-EYAL - 24107-EYAL | 18 - A | 18-01-28 | 12:12:05 | SR:-- | Yellow
24107-EYAL - 24107-EYAL | 18 - A | 18-01-28 | 12:12:05 | SR:-- | Black
24107-EYAL - 24107-EYAL | 18 - A | 18-01-28 | 12:12:05 | SR:-- | Cyan
beginning with Re’eh to contain explicit or implicit allusions to the
approaching Days of Awe and the process of spiritual introspection
undertaken at this time. It is no surprise to learn that this is indeed
the case, as the first verse in each of the portions makes clear.
The previous portion, Eikev, begins this trend by alluding to the
upcoming days of repentance in its first verse: “And it shall come to
pass (eikev) if you listen to these judgments and keep and do them”
(Deuteronomy 7:12). The word “eikev” also contains the Hebrew root
for the words “heel” and “footsteps.” The heel, at the end of the body,
represents the upcoming end of the year. If we listen carefully and
are in tune with the change of the seasons and the inner dimensions
of the Jewish calendar, we can already faintly hear in the distance
the “footsteps” of a new year.
The portion of Re’eh begins: “See – I put before you this day a
blessing and a curse. A blessing if you listen to the commandments
of your God, which I command you this day; and a curse if you
do not listen to the commandments of your God” (Deuteronomy
11:26). The Torah instructs people to keep their eyes wide open, to
clearly examine the choices life presents them with, and to accept
responsibility for the consequences of these choices. As we begin the
568
24107-EYAL - 24107-EYAL | 18 - A | 18-01-28 | 12:12:05 | SR:-- | Cyan
#24107-EYAL - 24107-EYAL | 18 - A | 18-01-28 | 12:12:05 | SR:-- | Yellow
24107-EYAL - 24107-EYAL | 18 - A | 18-01-28 | 12:12:05 | SR:-- | Black
Va’etchanan
people’s consciousness. In fact, the verse preceding the one we have
been explaining contains Moses’ plea to enter the Land: “Let me now
please cross over and see the good land that is on the other side of
the Jordan, this good mountain and the Lebanon” (Deuteronomy
3:25).” It is fascinating to note that the Hebrew word meaning “cross
over” (la’avor) has the same Hebrew root as “vayitaber be” (became
angry with me) found in the very next verse – the very phrase which
the Arizal read as “he caused an impregnation of me.” In light of
the Arizal’s interpretation, the connection between the two verses
is obvious. Moses’ pleading to cross over into Israel is impregnated
into the Jewish consciousness (what Carl Jung would later call the
collective unconscious) and also into the hearts and minds of the
numerous leaders throughout the generations who guided the Jewish
people towards their ultimate return to the Promised Land.
The Arizal further explains that Moses’ presence in each generation
also serves to rectify his ignoring God’s explicit warning against
allowing the mixed multitude (discussed in “Throwing Caution to
the Wind” in the portion of Miketz) to leave Egypt with the Jewish
people. Throughout the forty years in the desert, the mixed multitude
was the cause of much grief, including the disastrous sin of making
the Golden Calf. God told Moses that the mixed multitude needed
one more generation before they could be properly integrated into
the nation of Israel but Moses was impatient and insisted on taking
them out of Egypt.
In fact, though, Moses spiritual instincts were based on precedent.
After all, he was following in the footsteps of the forefathers of the
Jewish nation in wanting to rectify the world. Abraham prayed to
save the wicked people of Sodom, for he had a prophetic insight
that the spark of Mashiach was in Sodom. He was correct as the
seed of Mashiach was present in his nephew Lot who was saved.
Later Joseph tried to circumcise the Egyptians in order to rectify
and elevate their souls, for he hoped this would pave the way for
worldwide redemption. Therefore, in essence, Moses’ intentions were
noble; indeed, the Arizal revealed that the mixed multitude was
connected on a soul level to the Jewish people. They were just not
ready, as God had warned, to be fully integrated.
553