1. The Meaning of “Re’ei” – Seeing Versus Hearing
This week we begin reading Parshas Re’ei, which opens with the words: Re’ei anochi nosein lifneichem hayom bracha u’klola—“See, I place before you today a blessing and a curse.” The Torah says that if you listen to the voice of Hashem, you will receive blessings, and if not, you will receive the curse. But it is striking that the parsha begins with the word re’ei—“see.”
The concept of seeing here is not limited to physical sight. When something is absolutely clear in your mind, that too is called “seeing”; it means being totally convinced of something. This is much stronger than merely hearing about something.
There is a fundamental difference between hearing and seeing. Even if someone tells you something and you believe them, it may not be firmly set in your heart or mind. Someone else could challenge what you heard and cast doubt on it. Even if no one challenges it, since it only came through hearing, your conviction may not be complete.
But when you see something yourself, there is absolute certainty. No one can convince you otherwise because you have seen it with your own eyes. This kind of clarity settles deeply in your heart—a level of certainty that hearing alone cannot provide.
2. Intellectual Seeing – Internalizing Ideas
When we describe an idea as truly resonating with us, we say we “see” it—not just with our physical eyes but with our intellect. There is a difference between intellectually seeing an idea and merely hearing about it intellectually. The Torah’s use of the language re’ei, the language of seeing, points to this deeper level of internalization.
This means that when an idea becomes so real to us that we can visualize it in our minds, it has a much greater impact on our behavior and choices than if we simply know about it abstractly.
3. The Chocham Who Sees Consequences
The Mishnah in Pirkei Avos says: Eizehu chocham? Ha-ro’eh es ha-nolad—“Who is wise? One who sees what will be born [the consequences].” Grammatically, this seems odd—a person knows what will happen as a result of their actions, but do they really see it?
The Mishnah uses the word “sees,” not “knows.” If someone only knows the consequences intellectually, that knowledge may remain distant and abstract. Often we know what is good for us or what price we might pay for certain actions, yet we still act otherwise because the knowledge hasn’t become visual or real enough to affect us.
A true chocham—a wise person—sees now what will take place later on. He can visualize the consequences so vividly that they influence his present choices. This is the deeper meaning behind using “seeing”—a wisdom that translates into action because the future outcome feels present and real.
4. The Thief Who Prays – Distant Knowledge Versus Internalized Faith
Chassidus often brings a metaphor from the Gemara: A thief stands at the entrance to someone’s cellar about to break in and steal, yet he prays to Hashem for success so he won’t get caught. This seems paradoxical: If he believes Hashem can help him (that’s why he prays), why does he go against Hashem by stealing?
If he didn’t believe in Hashem at all, why would he pray? The answer given in Chassidus is that his belief in Hashem exists only as a makif—a surrounding awareness that doesn’t penetrate his inner self. He knows about Hashem but hasn’t internalized this knowledge so deeply that he actually sees its implications for his actions.
This dynamic affects all of us at times—we believe in Hashem but don’t always live up to what we know because our knowledge remains distant rather than fully internalized like true “seeing.”
5. Choosing Life – Empowered by Divine Strength
This explains why Parshas Re’ei begins with “re’ei.” The Torah isn’t simply presenting us with a neutral choice: Do this if you want blessing or do otherwise if not. Rather, as the Rebbe explains many times, Hashem gives us both the plea and the power (koyach) to choose correctly.
The Torah urges us: u’vacharta ba’chayim—“choose life.” Not only does Hashem ask us to choose blessing and life, but He also empowers us to do so. If we make this choice sincerely, we can reach the level of true seeing (re’ei)—where godliness becomes real before us (anochi nosein lifneichem). This phrase refers to receiving from the highest levels of godliness itself—Hashem places these opportunities before us so we can choose blessing and life.
6. The Ultimate Goal – Redemption Through True Vision
If we follow this path—choosing blessing and life by truly seeing godliness—we bring only goodness upon ourselves and follow in Hashem’s ways faithfully.
This clarity leads us out of golus—exile—and brings about Mashiach Tzidkeinu, our righteous redeemer. By internalizing faith until it becomes as clear as sight itself, we merit all blessings and ultimate redemption.