1. The Blessings and Curses in Parshas Re’eh
The parsha opens with the famous statement: “See, I place before you today a blessing and a curse.” The Torah explains that the blessing comes when you listen to the mitzvos—commandments—of Hashem, while the curse comes if you do not listen and stray from the path that Hashem has set before you, following other gods that you do not know. This sets up a clear choice for Bnei Yisrael as they prepare to enter Eretz Yisrael. The Torah continues by describing what will happen after the Jewish people cross the Yarden—the Jordan River. There will be two mountains: Har Gerizim—Mount Gerizim, and Har Eval—Mount Eval. The blessings are to be pronounced on Har Gerizim, while the curses are to be pronounced on Har Eval. However, when we look at the text of Chumash itself, it doesn’t specify exactly what was said for the blessings; it primarily details the curses, each beginning with “arur—cursed is...”2. Rashi’s Explanation of the Ceremony
Rashi addresses this omission by explaining that before pronouncing each curse, they also stated its corresponding blessing in a similar manner. So just as there were curses, there were also blessings articulated for those who fulfilled the mitzvos. Rashi further clarifies that when it says they stood on the mountains, it doesn’t mean literally on top of them; rather, those designated for blessing turned their faces toward Har Gerizim to recite the blessings, and then turned toward Har Eval to recite the curses. For each group—those pronouncing blessings and those pronouncing curses—the Torah tells us that all of Bnei Yisrael responded with an “amen” after each statement. This public affirmation underscored communal responsibility for upholding or violating these core values.3. The Specific Mitzvos Chosen for Blessing and Curse
It is intriguing to consider why the Torah singles out certain mitzvos for this ceremony. Among them is honoring one’s parents: “arur makleh aviv ve’imo—cursed is one who degrades his father or mother.” This language is somewhat different from what we usually find elsewhere in Torah regarding honoring parents. Typically, we are told “kabed es avicha ve’es imecha—honor your father and your mother,” as in Aseres Hadibros—the Ten Commandments. Elsewhere, we find “ish imo ve’aviv tira’u—a person must fear his mother and father.” Chazal explain that “honor” means providing food and care for parents, while “fear” means not standing in their place or contradicting them. Here, however, we encounter a new term: makleh aviv ve’imo. The word makleh implies degrading or slighting one’s parents.4. Understanding “Makleh Aviv Ve’imo”
The exact definition of makleh aviv ve’imo is nuanced. It refers not only to outright disrespect but can include subtler forms of causing pain or distress to one’s parents. Sometimes children may make their parents work hard or put them through difficulties yet still receive reward if their intentions are positive or if they are protecting their parents from something worse. The Yerushalmi gives examples: In some cases, children provided abundant food for their parents but did so without proper respect or warmth—simply telling them to eat without care for their dignity—which does not merit reward in Olam Haba—the World to Come. In other cases, a child might make his parent work hard but does so to save him from an even harsher fate (such as being forced into labor by a cruel master). In such situations, even though it appears harsh on the surface, it is actually considered meritorious because it spares greater suffering.5. Lessons in Honoring Parents and Sensitivity
From these examples we learn that honoring parents is not just about providing physical needs like food or shelter—it must be done with sensitivity and respect. Giving charity or support should never make someone feel inferior or uncomfortable; it should be accompanied by kindness and dignity. Similarly, sometimes making someone work hard may actually be an act of kindness if it protects them from something worse. The Torah’s language here reminds us that our actions toward others—especially our parents—must always balance practical help with emotional sensitivity and respect for their honor.