Parshat Re'eh

Rav Johnny's original thoughts on the weekly parsha

Early on in Parshat Re’eh, Moshe refers to the ceremony which would occur when Bnei Yisrael entered the Land of Israel (see Devarim 11:29), and he then tells Bnei Yisrael what they must do upon entering the land and how they must destroy all traces of idolatry (ibid. 12:1-13:19). This includes the command to destroy altars that were used for idolatrous practices (ibid. 12:3), the prohibition to consume blood, the prohibition against idolatrous prophets and missionaries (ibid. 13:2-12), and the command to destroy apostate cities whose inhabitants have turned to idol worship (ibid. 13:13-19).

Then, Devarim 14:3-21 details the kashrut laws relating to the food which Bnei Yisrael would need to eat once the manna ceased to fall upon entering the land of Israel (see Yehoshua 5:12), while Devarim 14:22-29 details the tithe laws that would begin to apply once Bnei Yisrael enter the Land of Israel.

However, in between these sections we find two verses which seem to discuss something completely different. Specifically, Devarim 14:1-2 tells us about the Torah prohibition of self-harming when mourning the death of a relative: ‘You are children of the Lord your God. Do not lacerate yourselves or [pull out your hair to] make bald patches in the middle of your heads for the dead. For you are a people sacred to the Lord your God. The Lord has chosen you of all the peoples on earth to be to Him a treasured people’ (Devarim 14:1-2).

Of course, this prohibition may well have been rooted in idolatrous practices from that region and that time, and as such, this likely connects it to the previous section. However, this fact is not obvious from the verses. Beyond this, unlike the previous section and the section that follows, Devarim 14:1-2 does not seem to have any specific relevance to the land of Israel. Given this, what is the point of this seemingly random reference to mourning rituals in between these two sections of laws relating to life inside the land of Israel?

Chizkuni suggests that it is possible that these verses immediately follow the law of the apostate city to teach us that even if a parent, sibling or other relative is killed in an apostate city, we should still recognize that God’s commandments are just, that even if we don’t understand the ways of God they still have a purpose, and therefore, even in our hour of anguish and mourning, we should not self-harm.

Beyond this, Chizkuni (paralleling the interpretations of the Ibn Ezra, Bechor Shor & Rosh) adds a further powerful insight which is that even if one’s parent has died, a Jew should remember that they are not orphans and that we are, ‘children of the Lord your God’ (Devarim 14:1). Accordingly, while an idolater who worships stones or trees whose parent dies might feel that they are now totally alone, a Jew who believes in God never truly feels alone because they always have their Father in Heaven.

However, alongside these remarks, I believe that these verses carry a further meaning. As we see from Bemidbar 11:11-12, Moshe regarded himself as a parent figure for the Jewish people. And as is clear from the previous chapters in Sefer Devarim, Moshe already knows that he will soon die. Given all this, while there is much talk about what will happen when the people enter the land of Israel, Moshe is also concerned that the journey of Bnei Yisrael might be jolted following their mourning of his death.

Accordingly, I believe that the purpose of Devarim 14:1-2 is that it is a pep-talk that Moshe gives Bnei Yisrael about his upcoming death. It is here when he tells the people that death - and especially the death of a parent or a spiritual parent - is a part of life. And it is here where he tells the people that what makes the Jewish faith so special is that we are never truly orphaned because we always have God with us. Understood this way, this also helps us explain why these verses don’t mention the land of Israel, because unlike the laws that precede and follow this section, the focus of Devarim 14:1-2 is Moshe’s death - which takes place outside of the land of Israel.

Perhaps we may wonder whether Moshe’s pep-talk worked? The answer is ‘yes’ - as we see in the final lines of the Torah where we are told that, ‘The Israelites wept for Moshe in the plains of Moav for thirty days. And the weeping and mourning for him came to an end’ (Devarim 34:8). And why did it ‘come to an end’? It is because Moshe had previously told the people that even when he died they should not feel hopeless, that they still had their Father in Heaven, and that from his death onwards, they now had Yehoshua to lead them into the land of Israel.

Shabbat Shalom!

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