Re'eh -- Deuteronomy 11:26 – 16:17

American naturalist-poet Ralph Waldo Emerson once remarked, "Never lose an opportunity of seeing anything beautiful, for beauty is God's handwriting."

Emerson’s 1836 essay, Nature, expresses the belief that everything in our world – even a drop of dew – is a microcosm of the universe. This transcendentalist notion is not foreign to Judaism, especially its more mystical streams. We open ourselves to such transcendence through the act of looking back, of seeing with fresh eyes and, in so doing, daring to see beyond ourselves so that we can develop new relationships to all texts, even sacred texts of nature. It's all a question of how we see ourselves in relation to the text and its sacred inspiration.

So when Moses says to the Children of Israel, "See I place before you today a blessing and a curse," they enter an important stage of maturity in their covenantal relationship — that of responsibility. Seeing the consequences of our actions is a sign of growing responsibility. These are proclaimed on Mount Gerizim and Mount Ebal as the Israelites are crossing over into the Holy Land. In establishing a Temple, we made a place where the Divine will dwell in essence and Name. This will become the new central address for sacrifices, and in keeping with the overall theology of Deuteronomy, no offerings can be made to the divine outside this locale. Laws of tithing are discussed in detail, including how the tithe is given to the needy in certain years. Here, we encounter one of the first iterations of charity as an obligation devolving upon the Jew to aid those in need with a gift or loan. But all such loans are forgiven on the Sabbatical year and all indentured servants are freed after six years of service.

The theme of seeing concludes Parashat Re'eh. Listing the three pilgrimage festivals of Passover, Pentecosts (Shavuot), and the Feast of Booths (Sukkot) as times when the pilgrim goes to see and be seen before the Divine in the precincts of the Holy Temple in Jerusalem, the parsha demonstrates that encountering the Divine in our lives is indeed a "seeing into our nature" with fresh eyes. This "seeing" provides hope for such sacred encounters throughout our lives.

- Rabbi Aubrey Glazer

Artwork note: This week's illustration is inspired by mystical visions. It features a stylized eye with retinal ganglion cells and filaments of muscle radiating outward. Of his transcendent experiences, Ralph Waldo Emerson wrote, "All mean egotism vanishes. I become a transparent eye-ball; I am nothing; I see all; the currents of the Universal Being circulate through me." His peer Walt Whitman described himself as part of a universal weave of "threads that connect the stars, and of wombs and of the father-stuff." Rabbi Arthur Cohen writes of being pressed "to the limit where thought cannibalizes itself in despair, where knowing ceases, where the emptying of the self is undergone and the fullness of God may commence." Mystics, be they American transcendentalists, Hasids, or academics, are not lunatics; their practice is an enthusiastic response to the world as it is – radically interconnected, with each individual indivisible from everything else. Illustration by Christopher Orev Reiger.

Re'eh -- Deuteronomy 11:26 – 16:17

Facebook_CoverDesign_ReehWhat does it mean to really "see"? To better appreciate "seeing" – for which Parashat Re’eh is named – let us consider the experiential dimension of a quiet state of mind. The practitioner of Zen meditation sometimes experiences an event known as kenshō, literally meaning "seeing nature" and understood as an awakening from our fundamental ignorance. Experiencing kenshō is not the same as achieving Nirvana, but it does grant one a glimpse of the "real" reality.

While Zen practitioners turn to Buddha, Jews turn to Moses, as both seekers are yearning for guidance about how best to "see." Judaism starts with the act of looking back, of seeing what has come before with fresh eyes. In so doing, we can develop new relationships to all texts, even our sacred tomes. Whether or not we succeed depends on how we see ourselves in relation to the text and its sacred inspiration. So when Moses says to the Children of Israel, "See I place before you today a blessing and a curse," they enter an important stage of maturity in their covenantal relationship — that of responsibility.

Seeing the consequences of our actions is a sign of growing responsibility. These are proclaimed on Mount Gerizim and Mount Ebal as the Israelites are crossing over into the Holy Land. In establishing a Temple, we made a place where the Divine will dwell in essence and Name. This will become the new central address for sacrifices, and in keeping with the overall theology of Deuteronomy, no offerings can be made to the divine outside this local. Laws of tithing are discussed in detail, including how the tithe is given to the needy in certain years. Here, we encounter one of the first iterations of charity as an obligation devolving upon the Jew to aid those in need with a gift or loan. But all such loans are forgiven on the Sabbatical year and all indentured servants are freed after six years of service.

The theme of seeing concludes Parashat Re'eh. Listing the three pilgrimage festivals of Passover, Pentecosts (Shavuot), and the Feast of Booths (Sukkot) as times when the pilgrim goes to see and be seen before the Divine in the precincts of the Holy Temple in Jerusalem, the parsha demonstrates that encountering the Divine in our lives is indeed a "seeing into our nature" with fresh eyes. This "seeing" provides hope for such sacred encounters throughout our lives.

- Rabbi Aubrey Glazer

Artwork note: This week's artwork is an abstract depiction of an advance guard of Israelites marching into the Promised Land. The forms of the soldiers are rendered so as to call to mind territorial maps – provisional, likely-contested borders sketched over the same plot of land. "For you are crossing the Jordan, to come to possess the land which the Lord, your God, is giving you, and you shall possess it and dwell in it." (Deuteronomy 11:31) Illustration by Christopher Orev Reiger.

Re’eh

“Re-vision—the act of looking back, of seeing with fresh eyes,” for poet, Adrienne Rich, is an act “of entering an old text from a new critical direction. As one of the most widely read and influential poets of the second half of the 20th century, the late Adrienne Cecile Rich, who passed away in Santa Cruz, was also an essayist and feminist who reminds us of the urgent need to see beyond ourselves, given that for women this act of “seeing with fresh eyes” is more than a chapter in cultural history: it is an act of survival.” In so daring to see beyond ourselves with fresh eyes, we can develop new relationships to all texts, even sacred texts. It is all a question of how we see ourselves in relation to the text and its sacred inspiration. So when Moses says to the Children of Israel, “See I place before you today a blessing and a curse”—they enter an important stage of maturity in their covenantal relationship—responsibility. Seeing the consequences of our actions is a sign of growing responsibility. These are proclaimed on Mount Gerizim and Mount Ebal as the Israelites are crossing over into the Holy Land. Establishing a Temple is making a place where the divine will dwell in essence and Name.

This will become the new central address for sacrifices, and in keeping with the overall theology of Deuteronomy, no offerings can be made to the divine outside this local. Laws of tithing are discussed including as it relates to produce eaten in Jerusalem, and how in certain years the tithe is given to the needy instead. Here we encounter one of the first iterations of charity as an obligation devolving upon the Jew to aid those in need with a gift or loan. But all such loans are forgiven on the Sabbatical year and all indentured servants are freed after six years of service. The theme of seeing concludes this parshah in listing the three pilgrimage festivals of Passover, Pentecosts, and Feast of Booths as moments when the pilgrim goes to see and be seen before the divine in the precincts of the Holy Temple in Jerusalem. Encountering the divine in our lives is indeed a “seeing with fresh eyes” which holds out the hope for such sacred encounters through our lives.