Choice Infrastructure - Each level of food in Re’eh is provided its own description of Place and reference to המקום אשר יבחר ה' א' לשכן שמו שם, whether inside, outside, בריחוק מקום, as פסולי המוקדשים or as בשר תאוה or as מעשר-בכור or as מעשר שני או כסף מעשר שני, and therefore we need to deal not only with the themes of Place, Choice, Food but we need to integrate them within the framework of ראייה. Especially when we recognize that the זכות to ארץ ישראל and desire for ארץ ישראל is expressed in terms of ראייה to אברהם אבינו, to ישראל, and by משה!
The opening of the parasha in terms of ראייה and the closing in terms of ראייה שלש פעמים בשנה in the context of סוכ"ה ורוח הקודש points to the centrality of ראייה directly to the מקום אשר יבח"ר ה'. Thus both the רשות-בחירה of אדם and of הקב"ה are functions of ראייה-יראה-יראה!
The central point here is that the ראייה creates the particular universe which contains the products that are available for interrelating with that universe, just as שילה is בכל הרואה. It is the awareness of ראייה per se, not just the awareness of the consequences of נטייה and direction which the Ramban and the Rambam more obliquely with his להטות עצמו לדרך טובה או לדרך רעה , (which Penrose suggests would be defined by the tiniest quantum fluctuations of a particle held in quantum indeterminacy perhaps within carbon nanotubules; shockingly the transference of photosynthetic energy at 99% efficiency between the absorption of electrons and transfer to the reaction site, completely inexplicable by classical physics, but most relevant to the parasha: vision itself relies on quantized energy in order to convert light signals to an action potential in a process called phototransduction) but the actual dimensions of the universe that are provided by ראייה, as we explained in the סיום חגיגה תשל"ה which interrelates time and space in חגיגה (אכילה) and in the Lorentz/FitzGerald equations (particularly as c2in the sense of יראה/יראה) In the broadest sense of לשון הקודש, this would imply that the sense of the dimensional field that is provided by ראייה on the simplest levels of three dimensional space is also active in the extension to other geometries and to the time/space relationship which has direct implications to the רוח הקודש ונביאות element of סוכה ושמחת בית השואבה. Thus the provision of the linkage of מועד and מקום here would also involve our relationship to the life in the universe and its vector, particularly relating not only to detail which results in personal eating and in קרבנות which are the eating of the המקום, and in the commonality of early evolutionary mechanisms which include the development of hemoglobin as the iron-containing oxygen-transport metalloprotein in the red blood cells of all vertebrates serving essential functions in many invertebrates, fungi, and plants.
The difference between ראייה בארץ ישראל ובחוץ לארץ accounts for the difference in נביאות and in the physical dimensional perceptions. But true בחירה is a function of perception of context within consciousness, and thus the ראייה per se is of the essence before we can even begin to discuss the actual בחירה בחיים later, and thus this takes us from the first ראה of ראש חודש אלול and concludes literally with יום כיפורים – תשובה – נצבים – ושב ה' שבותך – ובחרת בחיים which is introduced by the תמיד עיני ה' א' בה מראשית השנה עד אחרית שנה in the introductory parasha פתוחה of מה ה' א' שואל מעמך כי אם ליראה which is the essential meaning of הכל בידי שמים חוץ מיראת שמים
This is the reason that the vision of a developing universe and its history is central to choice in order for there to be consequential directions, and the פן תעלה עולותיך בכל מקום אשר תראה along with the בל תוסיף-בל תגרע and בעלי חלום are extensions of the special מצוות ארץ ישראל which are total rejection of המקומות שעבדו שם הגויים - (along with המתקדשים והמתטהרים אל הגנות in the הפטרת ראש חודש) . It is the reason that this development is unique to Yisrael in Eretz Yisrael and the ושמרתם לעשות את כל החוקים אשר אנוכי נותן לפניכם היום are unique to the distancing of fantasy within the context of conscious choice of בנים אתם לה אלוקיכם and כי עם קדוש אתה לה' אלוקיך is for the first time the basis of לא תבשל גדי בחלב אמו! The difference in how you eat, שוחט, and what the גר תושב by contrast is given, and even ע"ז is linked to אוכלי העכבר והחזיר in הפטרת ר"ח! This is a contrast in ראייה and consciousness and mind, as Rambam describes in the מורה as the difference vies a vies השגחה which is not for animals. This is why ארץ ישראל במה אדע בזכות הקרבנות

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