1. Understanding Blessing and Curse in Parashas Re’eh
The parasha of Re’eh begins with Hashem declaring, “See, I am giving before you today blessing and curse.” This statement raises a fundamental question: how can we say that Hashem gives a curse? We generally understand that Hashem only bestows blessings. In fact, the verse in Eicha states, MePi Elyon Lo Teitzei HaRaot VeHaTov—from the mouth of the Supreme, both good and bad do not come. Rashi explains that the bad a person experiences is not directly from Hashem but rather a consequence of one’s own actions. For example, if someone neglects their health and becomes ill, it is not Hashem who caused the illness but rather the natural result of their choices. Yet, in our parasha, it appears as if Hashem is actively giving both blessing and curse. To address this, we look to the Targum Yonatan ben Uziel, who translates “curse” (uklala) here as “substitute.” In other words, Hashem only gives blessing; however, if one does not follow His ways, the blessing is substituted with what appears as a curse. From Hashem’s perspective, everything is ultimately good for us—it is our actions that determine whether we receive this goodness directly or through its “substitute.”2. The Deeper Approach to Hardship and Suffering
This understanding has profound implications for how we approach hardship and suffering in life. Often, what seems like a klala—a curse or negative experience—may actually be an opportunity for growth or an inner blessing in disguise. Just as a parent disciplines a child out of love to bring out their best qualities, so too does Hashem sometimes send us challenges for our ultimate benefit. The Torah itself provides examples: in last week’s parasha, the Jews were afflicted with hunger and given man, which was unsatisfying by design so they would learn that sustenance comes from Hashem alone. The hardships were meant to teach important lessons and foster spiritual growth. Similarly, discipline from Hashem is likened to a father disciplining his son—not out of cruelty but out of care.3. Blessings in Disguise: Insights from Tanya and Chazal
The Tanya elaborates on this theme by quoting verses about those who love Hashem even when facing intense challenges—“when the sun comes out in its force.” The analogy is that just as we cannot tolerate the sun’s full strength without protection, so too can we only receive powerful Divine kindness when it is concealed within hardship. Sometimes overt blessings are limited by our capacity to receive them; greater blessings must be disguised as difficulties so they do not overwhelm us. In time to come, these hidden blessings will be revealed for what they truly are. Meanwhile, recognizing that hardships may contain hidden kindness helps us endure them with faith and even gratitude.4. Transforming Hardship Through Perspective
The Rebbe teaches that knowing suffering may be hidden kindness does more than simply help us cope—it actually transforms our experience. If we respond to hardship with anger or rejection of Hashem, we miss its purpose. But if we recognize it as disguised good and accept it with trust in Hashem’s ultimate kindness, we can actually remove its negative aspect and reveal its inner blessing. It’s not just about being comforted after difficulties have passed or seeing later how things worked out for the best (such as making what seemed like a bad investment that turns out well). The higher level is to perceive even during hardship that it contains potential good—to see losses themselves as gains.5. Classic Stories: Rabbi Akiva and Nechomish Gamzu
Two stories from Chazal illustrate these ideas vividly: First is Rabbi Akiva’s journey when he was denied entry into a city at nightfall. Forced to camp outside with only his donkey, rooster (for an alarm clock), and fire for learning Torah, he lost each one through various mishaps: wind extinguished his fire; animals devoured his donkey and rooster. Yet he accepted each loss calmly. That night bandits attacked the city—had Rabbi Akiva been inside or had his animals made noise or his fire been seen, he would have been discovered too. What seemed like misfortune was actually salvation. Second is Nechomish Gamzu’s mission to deliver precious gifts to appease government officials on behalf of the Jewish people. Thieves replaced his jewels with sand while he slept at an inn. When he presented this “gift” to the king, an advisor (an angel in disguise) suggested it might be miraculous sand like Avraham used against enemy armies. The king tested it in battle; miraculously it turned into arrows and brought victory! Not only was Nechomish Gamzu rewarded richly upon return but also saved his people from decrees. These stories show two levels: sometimes losses are compensated by later gains (Rabbi Akiva), but sometimes what appears as loss is itself revealed as essential good (Nechomish Gamzu).6. From Punishment to Comfort: The Haftorahs After Tisha B’Av
This theme continues in the sequence of Haftorahs read between Tisha B’Av and Rosh Hashanah: three weeks of punishment followed by seven weeks of comfort (shiva d’nechemta). The progression reflects deeper layers of consolation: - First Haftorah: Prophets declare “Nachamu Nachamu Ami”—be comforted. - Second Haftorah: The Jewish people respond feeling abandoned—“Azavani Hashem.” - Third Haftorah: Prophets report back—“Ani yosoyer oloy nuchamo”—the people remain unconsoled. - Fourth Haftorah: Hashem Himself declares “Anoichi Anoichi Menachemchem”—I Myself will comfort you. - Subsequent Haftorahs continue this direct Divine consolation until finally Israel rejoices fully in Hashem’s comfort before Rosh Hashanah. Why this process? After devastation comes initial relief just from cessation of pain—even if only through prophetic words—but true healing requires recognizing not just absence of suffering but also discovering goodness within past pain itself.7. The Place of the Beis Hamikdash: Choice Versus Inherent Holiness
The second sicha discussed concerns the place chosen for the Beis Hamikdash (Holy Temple) and specifically for the Mizbeach—the altar. Our parasha describes “the place which God will choose,” raising debate whether its sanctity stems from inherent spiritual qualities or simply Divine choice. Maimonides (Rambam) writes that the location cannot be changed because it was where Yitzchak was bound at the Akeidah, where Noach built an altar after leaving the ark, where Adam Harishon brought offerings—and where Shlomo built the Temple—implying intrinsic holiness. However, the Rebbe explains that while these events occurred there because future generations knew it would be chosen by Hashem for His dwelling place, ultimately its sanctity derives from Divine choice rather than inherent qualities alone. When something is chosen by Hashem it becomes limitless in potential—greater than any intrinsic merit could provide. Both aspects are important: Divine choice invests infinite holiness into a place; human effort internalizes and personalizes that holiness so it becomes part of our lives rather than remaining abstract or distant.8. Internalizing Holiness in Daily Life
The lesson extends beyond geography or history—it applies throughout Yiddishkeit (Judaism). While mitzvos are infinitely holy because they are commanded by Hashem Himself, our task is to internalize them so their holiness inspires us personally and transforms our daily lives. May we merit to see all hidden blessings revealed openly as apparent good (tov hanireh v’hanigleh)—and may we take inspiration from these teachings into every aspect of our week!