ברכות וקללות, עבודה זרה, והמקום הנבחר בפרשת ראה

The verse says: "See, I am giving before you today a blessing and a curse." Moshe is telling the Jewish people that he is placing before them two paths: one of blessing and one of curse. This is a choice that is being set before them as they stand on the threshold of entering Eretz Yisroel. The blessing and the curse are not just theoretical; they are real options that depend on the actions and choices of the people. Moshe is emphasizing that this is happening "today"—meaning it is immediate and relevant, not something distant or abstract. The people are being told to open their eyes and recognize the significance of their decisions as they prepare to enter the land.

Rashi explains that the blessing and the curse mentioned here are those that were stated on Mount Grizim and Mount Eival. Later in the Torah, in Parshas Ki Savo, it describes how the Jewish people will stand on these two mountains and the blessings and curses will be pronounced. So when the verse says, "I am giving before you today a blessing and a curse," it is referring to the ceremony that will take place on Har Grizim and Har Eival, as described in Devarim chapter 27 and onward.

The verse continues: "The blessing, that you will listen to the commandments of Hashem your God, which I command you today." The Torah is telling us that the blessing is conditional—it comes "that you will listen" to the mitzvos. The blessing is not automatic; it depends on the Jewish people listening to and following the commandments that Moshe is giving them today. This is a direct connection between their actions and the outcome they will experience in the land.

Rashi comments: "The blessing—on the condition that you will listen." This means that the blessing is not just given for no reason; it is specifically given on the condition that the people listen to the mitzvos. The word "asher" here is to be understood as "on the condition that." So, the blessing is dependent on their obedience to Hashem's commandments.

The verse says: "And the curse, if you do not listen to the commandments of Hashem your God, and you turn away from the path that I command you today, to go after other gods that you did not know." Here, the Torah is making it clear that the curse comes if the people do not listen to the mitzvos and if they deviate from the path that Moshe is commanding them. The ultimate deviation is going after other gods—avodah zarah—which is something that the Jewish people have no connection to and did not know. The verse is warning that turning away from Hashem and following other gods is the root of the curse, and it is a complete departure from the path that Moshe is setting before them.

Rashi explains: "From the path that I command you today to go, etc."—from here we learn that anyone who serves avodah zarah is considered to have turned away from the entire path that the Jewish people were commanded. The Sages say: "Anyone who admits to avodah zarah is as if he denies the entire Torah." This means that serving avodah zarah is not just one sin among many; it is a total rejection of the Torah and everything that Hashem commanded. It is the ultimate form of turning away from the path of Hashem.

The verse says: "And it will be, when Hashem your God brings you to the land that you are coming there to inherit, you shall place the blessing on Har Grizim and the curse on Har Eival." This is referring to the ceremony that will take place when the Jewish people enter Eretz Yisroel. They will stand on these two mountains—Har Grizim for the blessing and Har Eival for the curse. This is a public declaration and a dramatic event that will impress upon the people the importance of following Hashem's commandments and the consequences of turning away. The location of these mountains is significant, and the ceremony is meant to make a strong impact as the people begin their life in the land.

The Rashi here explains the phrase, 'VeNosata Es HaBrocha'—you shall give the blessing. Rashi says, as the Targum translates, 'Yis Mivarchaya,' meaning 'to those who are blessed.' In other words, 'Es HaMivorchim'—to those who are receiving the blessing. The teacher does not elaborate further on this Rashi in the transcript.

This verse discusses the ceremony that took place on Mount Grizim and Mount Eival. The teacher explains that the blessings were stated facing Mount Grizim, and the curses were stated facing Mount Eival. The people would turn their faces toward Mount Grizim and begin with a blessing, such as, 'Blessed is the man who does not make an idol or a molten image,' and so on. All of the curses in the parsha were first introduced in the positive, with the word 'Baruch'—'Blessed is the one who does not do such and such.' Only afterwards would they turn their faces toward Mount Eival and begin with the curses. The teacher emphasizes that the order was to first state the blessings in the positive, and then to state the curses, as described in the Torah.

The verse describes the location of the ceremony: 'Are they not on the other side of the Jordan, after the way of the coming of the sun, in the land of the Canaanite who dwells in the plain, opposite the Gilgal, near the plains of Moreh?' The teacher explains that this is a description of the geographical location where the blessings and curses were to be pronounced. He notes that 'opposite the Gilgal' means it is far away, distant from the Gilgal. He also mentions 'Eilonei Moreh,' which, according to Rashi, refers to Shechem. The teacher brings a proof from Bereishis, where it says, 'Ad Elon Moreh,' and connects it to Shechem. He also references another verse, 'Ki Atem Ivrim Es HaYarden,' meaning 'for you are passing through the Jordan,' to inherit the land that Hashem is giving you, and you will inherit it and dwell in it. The teacher stresses that this is a sign for the Jewish people that they will indeed enter and inherit the land, as Hashem promised.

On the words 'Halo Hema,' Rashi says that the Torah is giving a sign—an identifying marker—about the location being discussed. The teacher does not elaborate further on this Rashi in the transcript.

Rashi explains the word 'Acharei'—'after'—to mean 'after crossing the Jordan, a great distance further.' The teacher notes that whenever the Torah uses the word 'Acharei,' it implies something that is far away, not something immediate. This is the meaning of the word in this context, according to Rashi.

The phrase 'Derech Mevo HaShemesh' means 'beyond the Jordan, to the west.' The teacher explains that the verse is making two separate points, which is evident from the way the words are punctuated. The word 'Acharei' is marked with a 'Pashtei,' and 'Derech' is marked with a 'Meshupol,' and it is dageshed (emphasized). If it had been one phrase, 'Acharei Derech,' it would have been punctuated differently, with 'Acharei' marked with a 'Mesharet' and 'Derech' with a 'Pashtei' and without emphasis. The teacher is pointing out that the Torah is being precise in its language and punctuation to indicate that these are two separate locations or directions, not one combined phrase.

The phrase 'Mul HaGilgal' means 'opposite the Gilgal,' but the teacher explains, based on Rashi, that it actually means 'far away from the Gilgal.' The location being described is not right next to the Gilgal, but rather at a distance from it.

The Rashi on Elonei Moreh says that this refers to Shechem. That is, when the Torah mentions Elonei Moreh, it means Shechem. Rashi brings a proof from Bereishis, chapter 12, verse 6, where it says, 'ad mekom Shechem, ad Elon Moreh'—until the place of Shechem, until Elon Moreh. So you see that Elon Moreh is Shechem.

The verse says, 'For you are passing over the Jordan to come to inherit the land that Hashem your God is giving you, and you will inherit it and dwell in it.' The teacher explains that this means the Jewish people are about to cross the Jordan River to enter Eretz Yisroel, the land that Hashem is giving them. They will inherit the land and settle there. The verse is emphasizing that they are not just passing through, but actually coming to take possession of the land and to live in it.

The Rashi on 'Ki atem ov'rim es haYarden'—for you are passing over the Jordan—explains that the miracles that will happen at the Jordan River will be a sign for you that you will come and inherit the land. In other words, the fact that Hashem will perform miracles for you at the Jordan is a proof and a sign in your hands that you will actually enter and take possession of Eretz Yisroel. The miracles are not just for show; they are a guarantee that you will succeed in inheriting the land.

The verse says, 'And you shall guard to do all the statutes and all the laws that I am giving before you today.' The teacher explains that this means the Jewish people are commanded to keep and observe all the chukim—the statutes—and the mishpatim—the laws or judgments—that Hashem is commanding them today. They are to be careful to fulfill all of these commandments as they enter and live in Eretz Yisroel.

The verse says, 'These are the statutes and the laws that you should guard to do in the land that Hashem, the God of your fathers, has given you to inherit, all the days that you are alive on the land.' The teacher explains that this is a general statement introducing the mitzvos that the Jewish people are to keep in Eretz Yisroel. It emphasizes that these commandments are to be kept for as long as they live on the land, not just temporarily, but for all generations. The land is given to them by Hashem, the God of their fathers, and they are to observe these laws all their days on the land.

The verse says, 'You shall surely destroy all the places where the nations that you are inheriting served their gods, on the high mountains and on the hills and under every lush tree.' The teacher explains that the Jewish people are commanded to destroy all the places of idol worship that the nations used. This includes the altars and shrines on the mountains, hills, and under every leafy tree. The command is to completely eradicate any trace of idol worship from the land. The teacher elaborates that the word abed te'abedun—'you shall surely destroy'—means not only to destroy the idols themselves, but also to uproot them completely, including their roots, so that nothing remains. He also explains the difference between a mizbeach (an altar made of many stones), a matzeivah (a monument made of one stone), and a bimos (a pedestal for an idol), and that all of these must be destroyed. The teacher further explains that one must even erase the names of the idols, for example, by giving them derogatory nicknames, as a way of disgracing them and erasing their memory from the land. The Torah commands that none of these practices should be done for Hashem, your God; rather, worship of Hashem must be done only in the place that He will choose, not in these idolatrous ways or places.

The Rashi on 'abed te'abedun'—'you shall surely destroy'—explains that the Torah uses a double expression: first 'abed' (destroy), and then 'te'abedun' (you shall destroy). From here we learn that when one uproots idol worship, he must also uproot after it, meaning he must remove even the roots and any trace of it. It's not enough to just break the idol; you have to make sure nothing remains, even the roots. This is learned from the double language in the verse.

You should certainly destroy all the places where the nations worshipped, those that you are inheriting from them. The verse says, "their gods that are on the mountains and on the hills and under every lush tree." The teacher explains that first you destroy, and then you continue further to destroy, which teaches us that one who rips out must also uproot after just tearing it out. You have to take out the roots too; that's why it says a double expression of destruction. The teacher then asks, what exactly should you destroy of them? The answer is: their gods that are on the mountains.

This verse is referenced in the Sefer HaMitzvos of the Rambam as positive commandment 185. The teacher does not elaborate further on this unit in the transcript.

The verse says, "VeNitats'tem es Mizbechosam, VeShibartem es Matzevosam, VaAsheireihem Tisrefun BaEish, Ufesilei Eloheihem Tegade'un, Ve'ibadtem es Shemam min HaMakom HaHu"—you should break down their altars, smash their pillars, burn their Asheira trees in fire, cut down the graven images of their gods, and destroy their name from that place. The teacher explains that Mizbeach means an altar made of many stones, while Matzeivah is a monument of one stone, which is the pedestal of an idol. This is learned in the Mishnah of Avodah Zarah, where it says, "A stone that was originally carved for a bimos," meaning a pedestal for idolatry. Asheirah refers to a tree that has been worshipped. The command to destroy their name means to give them a disgraceful nickname, such as calling it "Beis Galya" or "Beis Karya," which are derogatory terms. Another example is "Ayin Kol," which is called "Ayin Kotz"—a thorn in the eye—again, a way of naming it in a derogatory way. The teacher emphasizes that the Torah wants us to uproot and erase any trace of idolatry, not just physically but also by removing its name and reputation.

The Rashi on Mizbeach explains that it refers to an altar made of many stones. The teacher repeats that Mizbeach is specifically an altar constructed from multiple stones, as opposed to a single-stone monument.

Rashi on Matzeivah says it is a monument made of one stone. The teacher elaborates that this is called a bimos, which is a pedestal for an idol. He quotes the Mishnah in Avodah Zarah, which says, "A stone that was originally carved for a bimos," meaning it was made from the outset to serve as a pedestal for idolatry.

Rashi on Asheirah explains that it is a tree that has been worshipped. The teacher simply states that Asheirah means a tree that was served as an idol.

Rashi on Ve'ibadtem es Shemam explains that you should destroy their name by giving them a derogatory nickname. The teacher gives examples: you would call it "Beis Galya" or "Beis Karya," which are both derogatory terms. Another example is "Ayin Kol," which is called "Ayin Kotz"—meaning a thorn in the eye. The idea is to erase their reputation and make their names into something disgraceful.

The verse says, "Lo Sa'asun Kein LaHashem Elokeichem"—do not do so to Hashem your God. The teacher explains that this means you should not bring incense or sacrifices to Hashem in every place, as was done for idols, but only in the place that Hashem chooses. This is a warning not to destroy or remove any part of the altar or the courtyard of the Beis HaMikdash. The teacher quotes the Gemara, which asks, would it ever enter your mind that Jews would tear down their own altars? Rather, the Torah is warning us not to do anything that would damage or disrespect the holy places of Hashem, unlike what was done to the places of idolatry.

Rashi explains the phrase "Lo Sa'asun Kein"—do not do so to Hashem your God—in two ways. First, he says it means not to bring incense or sacrifices to Hashem in just any place, but only in the place that Hashem will choose. This is based on the following verse, which says, "Ki Im BeMakom Asher Yivchar"—only in the place that Hashem chooses. The teacher elaborates that this is a prohibition against offering sacrifices anywhere except the designated place, which will be discussed in the next verse.

Rashi then brings a second explanation: the Torah says, "You shall destroy their altars and erase their names," and then immediately says, "Lo Sa'asun Kein"—do not do so to Hashem your God. This is a warning not to erase Hashem's name or to destroy even a single stone from the Mizbeach or from the Azarah (the Temple courtyard). The teacher explains that this is a prohibition against erasing Hashem's name or damaging the Mizbeach or the Temple. Rashi quotes Rabbi Yishmael, who asks: Would it ever enter your mind that the Jewish people would destroy their own Mizbeach? Rather, the meaning is that you should not act like the nations, whose sins caused their altars to be destroyed. Similarly, if the Jewish people sin, their sins could cause the Beis HaMikdash to be destroyed. So, the warning is not to act in a way that would bring about the destruction of the holy places through your actions or sins.

The verse says, "Ki Im El HaMakom Asher Yivchar Hashem Elokeichem MiKol Shivteichem LaSum Es Shemo Sham LeShichno Sidreshu U'Vasa Shama"—only to the place that Hashem your God will choose from all your tribes to place His Name there, to His dwelling you shall seek, and there you shall come. The teacher explains that this means there is only one place where sacrifices can be brought, and that is the place that Hashem will choose. The teacher notes that this is referring to the Mishkan in Shiloh, as Rashi will explain. The verse is emphasizing that you cannot bring sacrifices wherever you want, but only in the specific place that Hashem designates for His Name to dwell. This is a centralization of worship, as opposed to the way the nations served their gods in many places. The teacher also points out that the phrase "LeShichno Sidreshu"—to His dwelling you shall seek—means that you have to actively seek out the place where Hashem's presence rests, and that is where you are to come and bring your offerings.

Rashi comments on the words "LeShichno Sidreshu"—to His dwelling you shall seek—and says this refers to the Mishkan in Shiloh. The teacher explains that the Mishkan in Shiloh was the first permanent place after the Jews entered Eretz Yisroel where the Mishkan was set up for a long period, and it was there that the central worship took place until the Beis HaMikdash was built in Yerushalayim. So, when the Torah says to seek out Hashem's dwelling, it means to go to Shiloh, which was the place Hashem chose at that time for His presence to rest and for sacrifices to be brought.

The verse says, "VeHeveisem Shama Oloseichem VeZivcheichem VeEs Ma'asroseichem VeEs Terumas Yedchem VeNidreichem VeNedvoseichem U'Vechoros Bekarchem VeTzonchem"—and you shall bring there your burnt offerings and your sacrifices, your tithes and the offerings of your hand, your vows and your donations, and the firstborn of your cattle and your sheep. The teacher explains that this verse lists all the different types of offerings and gifts that must be brought to the central place of worship. He goes through each item: "Oloseichem"—your burnt offerings; "Zivcheichem"—your sacrifices, which Rashi will explain as the obligatory peace offerings; "Ma'asroseichem"—your tithes, which includes both Ma'aser Beheima (the tithe of animals) and Ma'aser Sheini (the second tithe of produce), as Rashi will explain; "Terumas Yedchem"—the separation of your hand, which refers to Terumah, the portion given to the Kohen; "Nidreichem" and "Nedvoseichem"—your vows and your donations, which are voluntary offerings; and "Bechoros Bekarchem VeTzonchem"—the firstborn of your cattle and sheep, which must be brought to the Kohen and offered in the designated place. The teacher emphasizes that all these must be brought specifically to the place that Hashem chooses, not anywhere else.

Rashi explains the word "Zivcheichem"—your sacrifices—as referring specifically to the obligatory peace offerings, known as "Shelamim Shel Chovah." The teacher clarifies that these are not voluntary offerings, but those that are required by the Torah, such as the Korban Chagigah brought on the festivals. So, when the verse says to bring your sacrifices, it means these required peace offerings, not just any sacrifice.

Rashi explains the word "Ma'asroseichem"—your tithes—as referring to both Ma'aser Beheima, the tithe of animals, and Ma'aser Sheini, the second tithe of produce. The teacher elaborates that Ma'aser Beheima is the tenth animal from one's flock, which must be brought as a sacrifice, and Ma'aser Sheini is the second tithe of produce, which is to be eaten within the walls of Yerushalayim. Rashi adds that both of these must be eaten "Lifnim Min HaChomah"—inside the walls of the city, meaning Yerushalayim. The teacher points out that this is another example of how the Torah requires these gifts to be brought and consumed only in the designated holy place, not anywhere else.

The Rashi explains that the phrase "Terumas Yedchem" refers to the Bekurim, the first fruits. As it says regarding them in Devarim, "VeLakach HaKohen HaTenneh MiYadecha"—the Kohen will take the basket from your hand. So, when the Torah says "the separation of your hand," it means the Bekurim, the first fruits that you bring to the Beis HaMikdash and give to the Kohen.

Rashi explains that "U'Vechoros Bekarchem" means the firstborn of your cattle. You are to give them to the Kohen, and he will offer them there, in the place that Hashem will choose. So, the firstborn animals are given to the Kohen, and he brings them as a sacrifice in the designated place.

The verse says, "Va'achalten Sham Lifnei Hashem Elokeichem, Usmachtem Bechol Mishlach Yedchem Atem Uvateichem Asher Beirachcha Hashem Elokecha"—you shall eat there before Hashem your God, and you shall rejoice in all your endeavors, you and your households, in what Hashem your God has blessed you with. The teacher explains that this means you will eat in the presence of Hashem, and you will rejoice with all that you have accomplished, together with your family, with the blessing that Hashem has given you. He emphasizes that the rejoicing is in accordance with the blessing that Hashem has provided.

Rashi comments on the phrase "Asher Beirachcha Hashem"—that it is according to the blessing that Hashem gives you. So, the rejoicing and the eating are in proportion to the blessing that Hashem has bestowed upon you.

The verse says, "Lo Sa'asun Kechol Asher Anachnu Osim Po Hayom, Ish Kol HaYashar BeEinav"—do not do like everything that we are doing here today, every man what is right in his own eyes. The teacher explains that this is referring to the time before they entered Eretz Yisroel, when everyone would bring sacrifices as they saw fit, wherever they wanted. But once they cross the Jordan, things will change and there will be a designated place for sacrifices, and people will no longer be able to do as they please.

Rashi explains that "Lo Sa'asun Kechol Asher Anachnu Osim..." refers back to the earlier verse, "Ki Atem Ovrim Es HaYarden"—when you cross the Jordan. When you cross over, you will immediately be permitted to bring sacrifices on a Bama (a private altar). For all fourteen years of conquest and division of the land, you are allowed to bring offerings on a Bama. However, you cannot bring everything on a Bama that you bring today in the Mishkan, which is with you, anointed, and fit for bringing all types of offerings—sin offerings, guilt offerings, vows, and donations. On a Bama, you can only bring what is vowed or donated, not obligatory offerings. This is what the verse means by "Ish Kol HaYashar BeEinav"—each person brings what is right in his eyes, meaning vows and donations that you volunteer to bring, not what is obligatory. Those are the only offerings permitted on a Bama during those years.

The verse says, "Ki Lo Ba'asem Ad Atah El HaMenuchah Ve'el HaNachalah Asher Hashem Elokecha Nosein Lach"—for you have not yet come to the resting place and the inheritance that Hashem your God is giving you. The teacher explains that this refers to the fourteen years that they were conquering and dividing the land. They had not yet reached the final resting place, which is Shiloh, and the inheritance, which is Yerushalayim. So, during this period, the laws about where sacrifices could be brought were different.

Rashi explains that "Ki Lo Ba'asem"—for you have not yet come—refers to all those fourteen years. During that time, they had not yet arrived at the permanent place for the Beis HaMikdash, and therefore the rules about sacrifices were different.

The phrase "El HaMenucha" refers to Shiloh. The teacher explains that when the Torah says you have not yet come to the resting place and the inheritance, it means you have not yet reached Shiloh. This is talking about the 14 years when the Jewish people were conquering and dividing the land, and they had not yet arrived at Shiloh, which is called the resting place.

The commentary on "HaNachala" is that it refers to Yerushalayim. The teacher clarifies that when the Torah mentions the inheritance, it is talking about Yerushalayim. So, "El HaMenucha" is Shiloh, and "HaNachala" is Yerushalayim.

The phrase "Ad Ata" means "like still" or "as of yet." The teacher explains that the Torah is saying you have not yet come, meaning you are still in the process, you have not yet arrived at the destination.

The verse says, "And you will pass over the Yarden, and you will dwell in the land that Hashem your God is giving you as an inheritance, and He will give you rest from all your enemies around, and you will dwell securely." The teacher explains that this is talking about the time after the Jewish people cross the Jordan River and settle in Eretz Yisroel. Hashem will give them the land as an inheritance, and after conquering and dividing the land, Hashem will give them rest from all their enemies, and they will be able to live securely in the land. The teacher emphasizes that this is a promise that after all the wars and struggles, there will be a time of peace and security in Eretz Yisroel.

The Rashi on "VaAvartem Es HaYarden Veyashavtem BaAretz" explains that this means after they divide the land, each person will know his portion and his tribe. The teacher elaborates that the conquering and the dividing of the land is what allows each person to recognize his own portion and his own tribe's area. Only after this division can the people truly settle in the land.

The Rashi on "VeHeni'ach Lachem" explains that this refers to after the conquering, the dividing, and the resting. The teacher brings the proof from Shoftim, where it says, "Min HaGoyim Asher Heni'ach Hashem Lenassos Bam Es Yisroel"—from the nations that Hashem left to test the Jews. The teacher explains that this true rest and security did not happen until the days of David HaMelech. Only then did the Jewish people have complete peace from their enemies, as the Torah says, and then they were able to dwell securely in the land.