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Why does the Torah (תורה) say "Re'eh" (see) instead of "Shema" (hear) when introducing brachos and kelalos? The word "see" signals that we must visualize consequences, not just understand them intellectually. True wisdom means mentally picturing the results of our actions.
This brief but profound shiur examines a linguistic precision in Parshas Re'eh that reveals a fundamental principle about human psychology and decision-making. The Torah (תורה) opens with "Re'eh anochi nosen lifneichem hayom bracha u'kelalah" - "See, I place before you today blessing and curse." Rashi (רש"י) explains that this refers to the future ceremony at Har Gerizim and Har Eival, meaning Moshe is simply conveying information about future blessings and curses. The core question emerges: Why does the Torah use the visual language of "Re'eh" (see) rather than auditory language like "Shema" (hear) or "Tishmer" (listen)? There is nothing visual happening at this moment - Moshe is merely informing them about future consequences of their actions.
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Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Parshas Re'eh - Devarim 11:26
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