Parshat Re'eh
Rabbi Avrohom Gordimer

The beginning of Parshas R'eh is quite puzzling, for the parshah commences with the commandment to pronounce the brachos and klalos at Har Gerizim and Har Eval upon passing over the Yarden, but the text and procedure for this mitzvah are not presented until Parshas Ki Sisa. Why does this mitzvah appear at the beginning of R'eh in incomplete form?

R'eh is the first in a set of three parshiyos in Sefer Devarim which contain the bulk of the sefer's commandments. R'eh features ritual mitzvos, Shoftim is addressed to the mitzvos of government, its
functionaries and public figures, and Ki Setze is devoted to civil laws.

These three parshiyos present many mitzvos which did not heretofore appear in the Torah, as well as a sampling of commandments which were already taught. Given that Sefer Devarim was Mishneh Torah (a review of the Torah) for the new generation which did not undergo the entire Midbar experience, what determined the selection of its mitzvos? Why are some of the commandments of Sefer Devarim new and others already instructed long ago? Is there any common denominator for the mitzvos of Sefer Devarim?

Moshe Rabbeinu sought to recreate the effect of the Midbar experience as best as possible for the new dor and tailor the lessons of the Midbar to the situation in which the masses found themselves. As such, Moshe reviewed Matan Torah with the Aseres Ha-Dibros and taught the Shema; he presented endless exhortations about the importance of learning Torah and observing mitzvos; he prepared the nation for battle and entry to Eretz Yisroel, and he sought to fortify the people against all challenges in the new land.

In this vein must we view the mitzvos of Sefer Devarim, for their common theme is that they relate uniquely to entry into and life in Eretz Yisroel. Just as the Dor Deah was commanded a flurry of mitzvos, so was the new generation subject to Moshe's commands of Hashem's mitzvos. Since the goal of Mishneh Torah was to restate Torah as it related to those who would conquer the land, its mitzvos were also geared to this end.

One special quality of Torah observance in Eretz Yisroel is that of "Arvus" - communal responsibility for mitzvah performance. Once the Jews entered the land and heard the brachos and klalos at Har Gerizim and Har Eval, which underlie the obligation of each citizen to keep the Torah in his private life, they became obligated to assure that each individual kept the Torah in his public life as well. (Rashi from Gemara Sanhedrin 43b on Devarim 29:28)

This answers our original question. The reason that Parshas R'eh begins with a reference to the brachos and klalos at Har Gerizim and Har Eval is to provide an introduction about the character of the mitzvos which are about to be presented. Unlike those which were taught to the old generation, the mitzvos which were instructed to the new dor bore the quality of Arvus, for they were geared to life in the land. Thus, the Torah invoked the pronouncement of the blessings and curses on Mount Gerizim and Mount Eval to provide a context for understanding the mitzvos about to be taught as part of Mishneh Torah, in line with its purpose.

We, too, must take responsibility for and enhance communal Torah life to the extent that we are able. Although we need not sacrifice our personal existence for this end, we must strive to fortify Torah observance and learning within our means as best as possible.

For a full library of divrei Torah, please see TorahHeights.com

Archive

www.ou.org