The articles in this column are transcriptions and adaptations of shiurim by Rav Joseph Ber Soloveitchik, zt”l. The Rav’s unique perspective on Chumash permeated many of the shiurim and lectures he presented at various venues over a 40-plus-year period. His words add an important perspective that makes the Chumash in particular, and our tradition in general, vibrant and relevant to our generation.
The first verse in Parshas Re’eh (Devarim 11:26) says: Behold I place before you today blessing and curse. The Torah continues and tells us that blessing will come if we observe the mitzvos of Hashem and curse will follow if we do not observe them. The Torah then relates the procedure of the ceremony that was to take place at Har Grizim and Har Eyval when they would enter the Promised Land.
Rashi comments on the first verse that the blessing and curse that is placed before them are those stated in reference to the ceremony that will take place at Har Grizim and Har Eyval. This should be obvious, as the Torah tells us about the ceremony within the next few verses. What prompted Rashi to add this comment on the first verse of the parsha?
In the introduction to the teffila zakka that we recite on the evening before Yom Kippur, the author says that Hashem has placed before us today life and good, death and evil. The author used this phrase to convey the concept that Hashem granted man bechira (freedom of choice). This phrase is taken from Parshas Nitzavim (30:15).
The author did not choose the verse form Parshas Re’eh to demonstrate this concept of bechira. According to the author, the principle of bechira is not formulated in Parshas Re’eh, but in Parshas Nitzavim. We now understand why Rashi added the comment about the ceremony at Har Grizim and Har Eyval in Parshas Re’eh, so we should not interpret the verse in Parshas Re’eh as relating to the concept of bechira. According to Rashi, the concept of bechira is not introduced, until Parshas Nitzavim.
Ramban rejects this approach of Rashi and says that the concept of bechira is mentioned in both Parshas Re’eh and Parshas Nitzavim. The Rav noted that Parshas Re’eh usually coincides with Shabbos Mevarchim of the month of Elul. According to Ramban this coincidence is appropriate because Parshas Re’eh introduces the concept of bechira which is the focal point around which teshuva (repentance) and Y’mei HaDin (Days of Awe and Judgment) revolve.
The Haamek Davar quotes the following Midrash on the first verse in Parshas Re’eh: when Moshe told the people that he is placing before them this day blessing and curse, the people responded with the verse from Lamentations (3:38-39): From the one on high does not come forth evil and good; why should man complain over his fate. Man is responsible for his actions; his problems are the result of his sins. This Midrash interprets the first verse in Parshas Re’eh in accordance with Ramban that it refers to the concept of bechira.
Ramban says that both verses, in Parshas Re’eh and Parshas Nitzavim, refer to bechira. Rashi rejected this approach because it would mean duplication of the verses. The Rav presented two interpretations in order to explain why these verses relating to bechira were not redundant according to Ramban.
In Parshas Re’eh the Torah refers to bechira prior to sin. Moshe tells the people that blessing will come to you if you keep the commandments of Hashem. Be careful to hearken immediately to what I say and never involve yourself with sin. However, once someone has embraced sin, he must put forth a heroic effort to become a baal teshuva, to repent completely. There is a heroic aspect to teshuva. To repent, to change a way of life and to achieve a rebirth requires not only a strong personality, but it is the hallmark of a giant of character and restraint.