1. The Uniqueness of Prohibited Foods in Parashas Re’eh
This week’s parsha—Re’eh—contains a fascinating discussion about the nature of kosher and non-kosher foods. Typically, we assume that foods are inherently either kosher or not, based on their physical characteristics and Torah criteria. However, the parsha introduces a novel idea: sometimes, food can become prohibited not because of its inherent qualities, but due to a person’s actions. This means that by doing something improper, one can render otherwise kosher food forbidden to eat.
The verse states: lo sochal kol to’eva—do not eat any abomination. At first glance, we might think this refers simply to non-kosher foods. But Rashi explains that this verse is actually referring to an abomination created by the individual’s own actions. In other words, if a person does something wrong with the food, he himself makes it into an abomination.
This is a significant insight: the Torah is teaching us that it is possible for a person to create new prohibitions through their own behavior, even when the item itself would otherwise be permitted.
2. The Case of the Firstborn Animal and Creating Prohibitions
Rashi gives a classic example: the case of a bechor—a firstborn kosher animal. By Torah law, such an animal must be brought as an offering in the Beis HaMikdash. If it develops a blemish (mum), it cannot be brought as a sacrifice and may be eaten elsewhere without redemption.
The problem arises when someone deliberately creates a blemish in order to avoid bringing the animal as an offering and instead eat it for personal use. For instance, piercing the ear of the animal causes only minimal pain—something people do to themselves routinely—yet this act is strictly forbidden when done with intent to disqualify the animal from being offered on the altar.
The Torah considers this act an abomination: since you intentionally made a blemish in violation of Hashem’s command (kol mum lo yibo—no blemish shall be in it), you are now prohibited from eating that animal. Even though technically it would be permitted after developing a blemish naturally, your action has rendered it forbidden for you.
This is a remarkable concept: even if your action seems minor or justified (such as wanting to eat meat), by violating Hashem’s instruction you have created your own prohibition. The animal becomes forbidden specifically because of your involvement in making it unfit for sacrifice.
3. Meat and Milk: Additional Prohibitions Through Action
The Rebbe brings another example from Rashi regarding meat and milk (basar b’chalav). The Torah prohibits three things: cooking meat and milk together (lo sevashel g’di b’chaleiv imo—do not cook a kid in its mother’s milk), eating such mixtures, and benefiting from them (such as selling them).
If someone cooks meat and milk together, he violates not only the basic prohibition but also creates an additional prohibition for himself by his action. If he then eats what he cooked, he incurs another transgression because he personally caused this forbidden mixture to come into being.
This distinction is important: someone who did not cook the mixture but eats it still violates the basic prohibition against eating meat and milk together, but does not incur the extra violation associated with having created it through his own action. Thus, one’s involvement in creating prohibited mixtures intensifies personal responsibility under halacha.
4. Broader Lessons: Illegitimate Gain and Personal Responsibility
The Rebbe extends this principle beyond food laws to other areas of life. Sometimes people acquire things through unjust means—not necessarily outright theft but perhaps through trickery or manipulation (such as unfairly taking inheritance). The Torah teaches that if you gain something improperly, you cannot truly benefit from it—lo sochal kol to’eva—it is not yours to use or enjoy.
This serves as both a literal halachic principle (in cases like creating blemishes or cooking meat and milk) and as a metaphorical lesson about integrity in all areas of life. Gaining something through improper means renders it forbidden for personal use; righteousness requires both proper action and proper acquisition.
The Rebbe notes that these prohibitions often apply specifically to the person who committed the wrongful act (gavra) rather than universally prohibiting the item for everyone else.
5. Elul: Increasing Tzedakah and Preparing for Judgment
The shiur transitions to discuss Elul—the month preceding Rosh Hashanah—a time dedicated to teshuvah, self-reflection, and preparation for judgment before Hashem. The Rebbe emphasizes increasing acts of charity (tzedakah) during Elul as part of this preparation.
Citing Rambam (Maimonides), there are two key ways we seek merit before Hashem: performing many mitzvos (good deeds) and giving extra tzedakah, along with prayer (tefillah). Rambam describes how each person should view themselves (and indeed all humanity) as balanced on scales between merit and guilt—one more mitzvah can tip both personal and global scales toward merit.
Tzedakah is singled out because it represents pure benevolence—giving without obligation or expectation of return—mimicking Hashem’s kindness toward us even when undeserved. When we show kindness by giving tzedakah generously during Elul (just like during Aseres Yemei Teshuvah, the Ten Days of Repentance), we arouse Hashem’s compassion upon us in return.
6. The Dual Pathways: Deeds and Prayer in Seeking Divine Favor
The Rebbe explains that there are two distinct approaches described by Rambam for seeking favor before Hashem at this time:
- Mitzvos: By increasing our good deeds, we actively tip our scales toward merit based on our actions alone.
- Tefillah: Through prayer, we appeal directly to Hashem’s mercy—asking Him for kindness even if our deeds are insufficient on their own merits.
This dual approach acknowledges that while our actions matter greatly, ultimately everything depends on Hashem’s grace. Even when we do everything right, we still rely on His kindness for success and blessing in judgment.
7. Practical Guidance for Elul Preparation
The practical takeaway is clear: during Elul we should increase all forms of mitzvah observance—learning more Torah, davening with extra intention, checking mezuzahs and tefillin carefully, being meticulous about kashrus—but especially focus on tzedakah as an expression of selfless kindness.
This aligns us with Hashem’s own attributes of mercy (Ani l’dodi v’dodi li—“I am my beloved’s and my beloved is mine”) so that He responds with open blessing for health, happiness, success, revealed good in all areas of life—and ultimately brings us closer to redemption with Mashiach speedily in our days.
As Elul approaches next week, may we all be inscribed for a sweet new year (Kesiva v’chasima tovah, shana tovah u’mesukah) filled with revealed blessings!