Questions on Parshas Re’eh to think about and discuss:

1. When else in the year do we read Parshas Reah?
2. Why does the Torah not name the exact location of the Beis Hamikdosh but calls it as “the place that I will choose” (12:5)? Why not name it simply as Har Hamoiriya?
3. The possuk (11:31) says that after they inherit the land then “they should dwell in it”. What is the need for stating this addition?
4. Why the need to do so many destructive things to the idols found in Eretz Yisroel?
5. When describing how to destroy with the Asheira tree we find three different descriptions used. In Parshas Re’eh (12:3) it says to burn it in fire. In Parshas Voeschanon (7:5) it says to cut it down and in Parshas Ki Sisa (34:13) it says it should have “kores” done to it. Why the need for all these different descriptions?
6. Whenever the possuk talks about the prohibition of blood it says not to eat blood. Why does it talk about it as food as opposed to drinking blood? Is it a solid or liquid?
7. Rashi (12:21) brings the source for the mitzva of shechita is seen in Parshas Re’eh. Why is it brought in Sefer Devorim and not already mentioned in the previous Chumoshim?
8. What are the different types of blood that come out by shechita, slaughtering, and what are their different punishments?
9. What is the connection between the consecutive pasrhious in Parshas Re’eh of the false prophet, meisis and ir hanidachas?
10. The Novi sheker, false prophet, does miracles. These are described in two ways: “ois” and “moifes”. What does each mean?
11. The source for the questioning of witnesses comes from Parshas Re’eh (see Rashi to 13:15). Why does this appear within the parsha that discusses the ir hanidachas and not by itself elsewhere as it applies to all cases of witnesses, be it capital punishment or financial?
12. At the of the parsha of ir hanidachas it brings about Hashem giving us mercy. How is this connected?
13. When is it permitted to set up a trap with hidden witnesses to make someone do something wrong and then kill them?
14. Why do the hands of the witnesses need to be the first to kill the sinners?
15. The Jews are called in Parshas Reah (14:1) “Bonim”, sons of Hashem. Yet, we know that elsewhere the Jews are called “Avodim”, servants. Which one is the true relationship?
16. When going to bring Maaser Sheini in Yerushalayim, the possuk says (14:23) that they will learn to fear Hashem. Why is doing so a cause for learning this? Why is this only mentioned by the carrying out of Maaser Sheini and not whenever a person finds himself in Yerushalayim?
17. When can it happen that not only do the Ashkenazim not read the weekly haftora but also not the haftora of the shiva denechemta?

Ideas for answers on the general parsha:

1. On the eighth day of Pesach, second day of Shavuos and on Shemini Atzeres.
2. The Rambam (Moreh, 3:45) brings three reasons: If the goyim would know it’s location as place of shefa they would fight to get it; had the kenani inhabitants known that the Jews would go there, then they would have destroyed and ruined the place; had the shevotim known of this special place then there would have been arguments between them as to whom would get this portion of Eretz Yisroel for their tribe. Perhaps it can be added that since even though the Beis Hamikdosh has a physical location, the Torah is telling us that it is really spiritual; above time and space. It is from here that the Beis Hamikdosh got it’s name of Beis Habechira since the description here is the word “bochar” meaning chosen. (see further Rabbeinu Bechai)
3. The Gemora Kiddushin 26a learns from here the source for acquiring land through kinyan chazaka – doing an action on the land that demonstrates ownership.
4. Perhaps it is coming to tell us the great danger of idols and the great lengths needed to distance ourselves from them. Besides for destroying the idols even after this we are required to make fun of their names. Because of not allowing these forms of worship, the Torah now continues and says what forms of worship are permissible in the form of the korbonous and the Beis Hamikdosh.
5. There are two types of Asheira trees. There is one where the tree is planted originally to serve in this capacity and therefore since the whole tree is bad in Parshas Re’eh (12:3) it says to burn it in fire. The less severe Asheira tree is one that has grown and then people decide to designate it to worship as an Asheira tree. The tree itself is not forbidden only any new additions, like leaves and fruit. It is such a tree that is described in Parshas Voeschanon (7:5) and we are told to cut it down. In Parshas Ki Sisa (34:13) where it says it should have “kores” done to it this is talking about both types of these Asheira trees and therefore uses the general description of kores that includes being cut down and destroyed.
7. Until now, the Jews were all together around the Mishkon and the shechita was usually done by the kohanim who are zerisim, swift and efficient. However, now in Parshas Re’eh it is talking about the time when the Jews would enter Eretz Yisroel and and would spread out over the country. It was now permitted to slaughter away from the mishkon and now even ordinary Jews who are not zerisim would shecht. Therefore the command to shecht waits to appear in Sefer Devorim in Parshas Re’eh.
8. When an animal is slaughtered the blood comes out in different consistencies, colours and at different speeds. The first blood comes out slowly and starts being black in colour and then changes to red. This is known as דם התמצית. Then the blood comes gushing out with force and sprinkles out in different directions. This is called דם הנפש. Then the blood returns similar to the previous state of דם התמצית slows down and trickles out. The first and last stage, eating this blood is punished with malkos, lashes. However, the middle stage, the blood that is associated with the animal’s living soul, is punishable with kores.
9. These all deal with pushing other Jews to do something bad and this can happen in these three different ways. A false prophet can negatively influence others through doing wonders that look miraculous. Then there is being persuaded to do evil by relatives – the meisis. Another form is being swayed by public opinion and this is seen in the ir hanidachas.
10. Rashi (13:2) brings that “ois” are miracles done in heaven while “moifes” are done on the ground. The Vilna Gaon brings that ois is something that will happen in the future while moisfes is something that changes nature. The Pesikta Zutrosa brings that ois is something that will take place at a fixed time later while moifes is a miracle that happens straight away.
11. See the Ramban who learns that it is a kal vichomer – therefore it is mentioned here by ir hanidachas that is so severe and from here we learn to elsewhere.
12. The Ohr Hachaim brings an amazing reason. He says that the nature of a person who kills others is that he starts becoming cruel. Here by the ir hanidachas, the Jews are commanded to kill the sinners. To allay fears of creating this cruel nature by carrying out these killings, the possuk tells us that instead Hashem will keep the person with a Jew’s merciful nature. It also adds that the Jews should not fear losing people and therefore says that they will be blessed and multiply.
13. By the meisis – the person who tries to persuade others to go worshipping other gods.
14. Since they saw the sin first hand it has had a negative impact on them. Being the first to kill the sinner removes the negative effect of the sin.
15. The Gemora (Kiddushin 36a) brings an argument. According to R’ Yehuda, both these labels are true depending on the spiritual level of the Jews. If they follow the will of Hashem then they are called “sons”, otherwise “servants”. R’ Meir holds that no matter their spiritual level they are always called “sons”.
16. The Ramban brings that the Kohanim and Shoftim who were situated in Yerushalayim and they taught and directed the people. Therefore, when the people who brought Maaser Sheini stayed there to eat their food, they were positively influenced to fear Hashem. The Rashbam and others learn that it is not the teaching that had this effect. Rather it was the seeing what goes on in the Beis Hamikdosh that had such a profound impact on the viewer that shocked them into fearing Hashem. Perhaps why this is mentioned specifically by Maaser Sheini was because they would have so much fruit to eat that they would remain there a longer time than by other things.
17. When Rosh Chodesh Elul falls on Shabbos (as in the year 5775), then the usual and haftora of the shiva denechemta is replaced by the haftora for Shabbos Rosh Chodesh.

Questions on the blessings and curses:

1. What is the new additional blessings and curses said at the mountain of Grizim and Eivel? How do they differ from the curses already mentioned in Parshas Bechukoisi and said later in Parshas Ki Sovoi?
2. When did these blessings and curses take place?
3. Why does it mention in Parshas Re’eh just the general idea of saying blessings and curses, whilst the full details are described later in Parshas Ki Sovoi? How do these come at all into the theme of Parshas Re’eh?
4. Why say these blessings and curses on two different mountains? Why two and why high up on mountains and not simply on level ground?

Ideas of answers on the blessings and curses:

2. On the day the Jews passed over the Yarden, they travelled sixty mil to these mountains of Grizim and Eivol. (Gemora Sota 36a)
3. In Parshas Re’eh it talks about bechira, free choice that results in either blessings or curses. This comes at the time when the Jews enter Eretz Yisroel. Therefore it is in this context of stressing to the Jews how their actions will determine the outcome that these blessings and curses are mentioned in general terms. Only later in Parshas Ki Sovoi where it is the right place does it then go into the details of it all. (see Ramban)
4. High things are more associated with the spiritual. This why the Avos and Emohous are compared to mountains and hills. The physical world reflects the spiritual. Like something high you pay more attention to and marvel – “look up to” both physically and metaphorically! Two separate mountains shows that these two pathways, blessings and cursing, are diametrically opposed. Good and evil cannot unite – it is one or the other. Since these options are what guides a person to their spiritual level, they are said high up on mountains.

Questions on kosher animals:

The possuk lists and names ten kosher animals (14:4-5) – three behemos and seven chayos. Then it goes on to list the two signs of kosher animals: split hooves and the chewing of the cud with four animals that have only one kosher sign. Then it lists the two signs for kosher fish, fins and scales. Then it lists the non-kosher birds.

1. The Torah already mentioned in Parshas Shemimi about kosher animals. Why repeat it again in Parshas Reah?
2. When saying the kosher fish it only names the two kosher signs with no fishes named. Why then by the kosher animals does it mention ten kosher ones and then in addition brings the two kosher signs with exceptions. Why not simply just say the two kosher signs without naming any animals?
3. What is the significance of the two kosher signs for animals – split hooves and the chewing of the cud?
4. What is the significance of the exceptions with three animals (hyrax, hare and camel) that have the one kosher sign of chewing the cud) while one animals (the pig) have the one kosher sign of just having split hooves?
5. Why are no kosher signs mentioned by the birds?
6. We see that out of all the birds, the minority are not kosher. Why then do we nowadays find ourselves so limited in the bird meat that we eat?
7. What lies behind the order of first mentioning the land animals, then the fish in the sea and lastly the birds that fly?
8. Kosher animals require the positive mitzva of shechita, ritual slaughtering (12:21). Why does slaughtering make the meat any better than if an animal dies naturally (that is forbidden and is known as neveila, carcass)?

Ideas for answers on kosher animals:

1. Rashi (14:7) brings that in Parshas Reah the kosher animals are repeated for some additions. But still, why mention everything again and not just they exceptions? Alternatively, why not simply include these additions there and then there is no need to mention them at all in Parshas Reah?
3. The significance is that the one sign is internal and the other is external. The chewing of the cud is the internal sign while the split hooves is the external sign. What a person eats has an impact and becomes part of a person. Therefore, these animals were chosen to be kosher as they reflect the important attribute of actually outwardly how a person really is inwardly. This is unlike Esav who is characterised as אחד בפה ואחד בלב, appearing externally in one way but inside being different.
4. The Midrash learns that these reflect the four exiles that are split into the first three and the last one of Rome. …
6. We only eat bird meat that we have a mesorah, tradition, for. …
8. The idea here is that an animal that dies naturally is killed through the Malach Hamoves, Angel of Death. The meat therefore has an element of evil associated with it and therefore someone who eats this meat will be negatively effected. (see Rekunti) However, when man slaughters the animal, the death comes about through man. When he does this correctly through the mitzva of shechita, this meat not only is not associated with evil but is positively connected with kedusha. This meat is therefore much better spiritually for the person to eat it.