One of the more interesting mitzvot found in this week’s Parshah, is that of lo titkoddadu. The Torah commands us not to make a scar on our selves for a dead person. Self-mutilation in grief at a bereavement was quite a common practice in many cultures. The Torah forbids this practice; either because it regards the body as holy and forbids self-mutilation in general, or because it shows a lack of acceptance of G-d’s judgement. This phrase, however, is more generally known for the extra meaning the Rabbis gave it. Using a play on words from the word gedud or group, the Rabbis interpreted this verse as also forbidding us separating into different groups, rather than a united community. Issues that come under this rubric include not having two different customs or liturgies in one synagogue or different Halakhic standards in one community. It is instructive to compare the philosophical basis of the Rabbinic interpretation with the literal meaning found in the Torah. A person who self-mutilates themselves, attacks their own body. In seeking to achieve an emotional or spiritual end, in this case appropriate grief, they actually attack that which sustains them. The same can be said about dividing the Jewish people up according to competing ideological viewpoints. When Shimshon Raphael Hirsch set up an ausgemeinde, or separate community in Frankfort, seeking to totally separate from the Reform, one of the greatest Rabbis of the time harshly condemned him. The Netziv called what he did, putting a sword in a living body. Just as we do not harm our bodies for ideological reasons, neither should we harm the organic body of the Jewish people. Many of the commentators also see the Torah prohibition as condemning a lack of faith. Extreme actions upon the death of a loved one, demonstrate a lack of belief in both the ultimate justice of G-d and immortality. In a like vein we can look at the Rabbinical interpretation. Those who engage in dividing up the Jewish people into various sects, based on their own ideological convictions, show a certainty and arrogance that is incompatible with true faith. We may all have our own ideas about what is right, but in the end, only G-d can decide. We should learn from our Sages that put Jewish unity above any group or idea.

ALIYAH BY ALIYAH SYNOPSIS

Rishon              The Blessing and Curse to be pronounced when entering the Land.

Sheni                The prohibition of sacrifice outside the central Sanctuary.

Shelishi           The false prophet and idolatrous city.

Revi’i               The laws of kashrut.

Chamishi         The laws of tithing.

Shishi              The laws of charity.

Shevi’i             The three pilgrim festivals.

Haftorah           Isaiah 54;11-55;5:  the splendour of Zion redeemed.

 

Sidra Statistics

Parshat Re’eh

 

·               has 126 verses;

·               is the  4th  in Deuteronomy,  47th  in the Torah

·                longest in Deuteronomy, 

·               12th  longest  in the Torah  

·                has  17 pos + 38 neg = 55  mitzvot.

 

 

It is forbidden to offer sacrifices outside the Temple Mount in Jerusalem.