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Listen "Year: 5773 - Re'eh - audio"
Episode Synopsis
Contextual Pathways - A parasha in which the themes of Place (both in space and time) – Chosenness – Food and Fun – Social Responsibility are so completely and subtly woven together must relate to the opening of the period from ראה לפניכם to ראה לפניך with the path relevant only to ארץ ישראל, including the Just Society that has no other Place. So it is that עלה אלהים בתרועה on ראשון באלול is linked to נדיבי עמים נאספו עם אלקי אברהם ובת נדיב just as it is in the הפטרה through הן עד לאומים נתתיו נגיד ומצוה לאמים: הן גוי לא תדע תקרא וגוי לא ידעוך אליך ירוצו למען ידוד אלהיך ולקדוש ישראל כי פארך, and the path must go from the original ראייה of אב המון גויים which is given to him: אשר אתה רואה becomes the נגיד לאומים, when the חסדי אברהם become the חסדי דוד הנאמנים.
The clear implication is that there is no conceivable ראייה without its being embedded in the story of the universe, a story that develops in conjunction with the moves made in the Cradle-to-Grave of עולם הזה, from גן עדן to דוד האחרון, from דור דור ודורשיו and ספר תולדות האדם through כניסה לארץ ובנין נחלה ומנוחה. This is a completely new expression of Devarim’s Moshe, his communications that are now inclusive of all history and the development of consciousness, providing paths that are visible extending backwards in time only when they have been perceived forward in time. For there is no way to develop a vision of life that is “religious” or “philosophical” without its being by definition local and solipsistic.
The development of ראייה is not only a vision of a particular place, but of the interrelationship of various levels of בחירה, such that the מקום אשר יבחר provides the option of כי ירחק just as כי ירחיב is a result of the original ירושה, for the first time we can understand that the מקדש is not a “spiritual center” but a point on a map, the place where the Roads lead, which now turns out to have been the original לך לך of the פעמי בת נדיב. Even the צבי ואיל is yours because there is a difference between them and the בהמה, as note the relationship of חולין שנשחטו בעזרה וקדשים שנשחטו בחוץ and כי ירחיק ממך המקום – כי ירחיב גבולך, so too does א"י provide for all the Earth, and Yisrael provides for the גויי הארץ, Sukkot and פרים and the Haftara of וגוי לא ידעוך אליך ירוצו
The clear implication is that there is no conceivable ראייה without its being embedded in the story of the universe, a story that develops in conjunction with the moves made in the Cradle-to-Grave of עולם הזה, from גן עדן to דוד האחרון, from דור דור ודורשיו and ספר תולדות האדם through כניסה לארץ ובנין נחלה ומנוחה. This is a completely new expression of Devarim’s Moshe, his communications that are now inclusive of all history and the development of consciousness, providing paths that are visible extending backwards in time only when they have been perceived forward in time. For there is no way to develop a vision of life that is “religious” or “philosophical” without its being by definition local and solipsistic.
The development of ראייה is not only a vision of a particular place, but of the interrelationship of various levels of בחירה, such that the מקום אשר יבחר provides the option of כי ירחק just as כי ירחיב is a result of the original ירושה, for the first time we can understand that the מקדש is not a “spiritual center” but a point on a map, the place where the Roads lead, which now turns out to have been the original לך לך of the פעמי בת נדיב. Even the צבי ואיל is yours because there is a difference between them and the בהמה, as note the relationship of חולין שנשחטו בעזרה וקדשים שנשחטו בחוץ and כי ירחיק ממך המקום – כי ירחיב גבולך, so too does א"י provide for all the Earth, and Yisrael provides for the גויי הארץ, Sukkot and פרים and the Haftara of וגוי לא ידעוך אליך ירוצו
In God we trust