1) The document discusses why the portion begins with the word "see" and provides several possible explanations, including that seeing can represent a deeper form of understanding. 2) It examines the rule that the Temple site must be singular and centralized, suggesting this contrasts pagan worship sites and emphasizes the oneness of God. 3) It considers whether the permission to eat meat represents a divine compromise or concession for those unable to regularly visit the sanctuary.

1. Re’eh
Introduction
I. Read 11:26-28.We certainly have explored this basic idea many times
before in the Bible - that God gives us the choice of how to live in
accord with God’s expectations or live against them. Further, we’ve
learned we’re blessed if we live with God, and cursed, so to speak, if
we live away from God.And, finally, we’ve given a lot of attention to
what this blessing means, and at many levels. My first question today is
rather elementary: why does this discussionhere begin with the
Hebrew word, re’eh, which means, “see”?

2. (There are various possibilities: 1) Moses knows the senses of both sound
and sight have beencalled upon at Sinai as well as listening to his
exhortations. He wants to call upon the sense of sight to enrich the
understanding, which happens, perhaps ritually, in the blessing and cursing
that comes from the two mountains as they enter the land (verses 29, 30);
2) “see” means “understand,” as if Moses is re-enforcing learning by use of
the word; 3) perhaps seeing is meant to be a deeperform of
understanding, one that is needed to comprehend the reality of the choice,
its consequence, and the importance of making it right, or 4) it’s simply that
God has given us the choice that we are to see and understand (that is,
instead of things being predestined, forexample).
Perhaps, more directly, while we can’t see the Unseeable God,the sense
most engaged in understanding the consequences ofmaking the choice to
serve/not serve God is indeed sight.
Here’s another way to put it: God sees the creation is good.We see the
creation. We see God’s expectations of us. And we see the consequences
of our choice. This is what we create. So, seeing is the form of ascertaining
that best fits understanding the effect of creation.

3. Note finally that the verb for “see”is initially in the singular when we
encounter it first in the portion and then becomesplural as we study on.
What might that mean?
(One possibility: though the instruction is for all people, the choice is for
each of us to make.
*****YET, the word “to listen” follows twice! It’s as if we hear/listen to the
mitzvoth, and then see the consequence ofthe choice to follow/not follow.
Both senses are engaged, to be sure.)

4. II. Read 12:4,8-11. The text here requires that the site for the Temple must
be one, and centralized. This feature was never clear before, and indeed
multiple sites were used beforehand. What’s the idea behind this new
singularity in the text?
(Is this to contrast with the ways of the idolaters and the pagans whom the
Israelites are supplanting? So, there are to be no worship sites that are
alien or alien-like.
Is there a sense that multiple sites means multiple approaches, that is, the
possibilityof “adding” ways, practices, and even ultimately gods? Or is it
that there should be one when the people settle in the land? After all, we
just had a fresh emphasis on the idea of the One God. Wouldn’t it fit to
have one shrine that the One God selects?
One further point: this clearly would have beenin the interest of the
centralized priesthood. Could that have caused this emphasis that remains
in a later redaction?)

5. III.Read 12:20;compare to Genesis 1:29.Is this a change?
(Is there a Divine compromiseof sorts that recognizes and honors human
nature, differences betweenhuman beings and animals and certainly a
differencein the killing of humans and animals? Where do we end up here?
There could be a preference forplants for eating but again a recognition of
human desire for meat that is accommodated through the limits and
disciples of kashrut. So, there are constraints of respect, care, stewardship
that accompany and limit this new permission.

6. Or could this simply be a concessionto the eating of meat outside the ritual
setting at the sanctuary since many in the broaderland would not be able
regularly to come to the one shrine?)
IV. We won’t stop on the way through Chapter 13 exceptto note its tough
language, warning against false prophets and diviners who turn the people
against God, as well as misleaders who turn people away from God and
scoundrels in the towns who do the same. Under our laws, we can’t take
these people out in the manner the Bible describes, at least on its surface.
And the distinctions between true and false prophets are very difficult to
understand. Do you have thoughts about its meaning? Would we see these
sorts of problems in our own day that Moses is warning against? If so, in
what possibleways? And, if so, are there steps we can and should take
that would deter or stop it?
(Discussion)

7. V. Read 14:1.How would you explain this rule?
(One commonexplanation has beenthat pagans had this practice, and we
don’t behave in the manner of pagans. Further, it was the practice of others
in ancient times to be consumed by the dead and death.
We are to mourn and to rememberand give honor to the dead, but we are
not to disfigure ourselves, or go to excesses inmourning. This is not
pleasing to the God who created us in the Divine image, and is our Source,
both in life and death. We should have comfort in the soul’s remaining
intact and being gathered to God.Our sages, Ramban and Sforno, thus,
teach against these excesses, as if they are actions that would be more
associated with the terror of a very different view than ours of life and
death, that is, of chilling finality.)

8. VI. We won’t re-visit the kosher rules and practices and the tithe
requirements that are described in the balance of Chapter 14, but I invite
you to think on your own about why Moses emphasizes these matters here.
I do want to look at one aspect of the tithes in the seven year cycle. Read
14:22-29.This is pretty complex, but can you see what happens to the
annual tithe in each year of a seven year cycle? How do you react to it?
What seems appealing about how it works?
(Every third year the tithe is a “poorman’s tithe,” to be used purely to
support the Levites and those in need. The seventh year doesn’t involve a
tithe at all naturally since there’s no production. And the other four years
involve a grand celebrationin Jerusalem for all, a feast for all, in celebration
of, and gratitude, for God, together. I’ve often imagined what this could be
like: a coming together in a central place, learning, praying, sharing and
camaraderie, feasts, perhaps, for people like us, abundant learning - a
glorious celebrationwith each other and God. Maybe we should try things
like that in our own time. Better than going to Vegas or on big game hunts, I
would say.
In any event, each segment of time contains Divine expectations that go to
serving God and each other, especiallythose in need and the broader
welfare of the community.)

9. VII.A. Read 15:1. We don’t remit debts in the seventh year in our own time,
or generally at all. What was the fundamental idea here, and would that
idea be of use to us now?
(It could have been a leveling principle, that is, an idea that economic
power should never get dramatically, unevenly distributed from God’s
original intentions. We should never get to a place where some are
“owned” by others, as might be so with a permanent underclass.
Differences inwealth and station are permitted, but extremes of this sort
are not intended to be.)
B. Let’s read 7-11. What’s at play here? Bible quiz: what verses have we
studied in the past few weeks that you recall when you read verse 7?

10. ( 6:6 - These commandments…are to be on your hearts; 6:8 - tie them as
symbols on your hands; 10:16-17 - cut away the thickness about your
hearts. This instruction is to encourage a warm-heartedness and open-
handedness to our neighbors, especially those in need. So, there’s the
“law” obliging us to help in the ways we’ve just discussed. But here we see
that God is seeking something more from us: that giving and doing are
directed from God’s word and come through our heart and hand.
And it includes the idea that we can’t turn away from those in need when
we’re approaching the seventh year of remission. Certain rules were
adopted to assure fairness and reasonableness inthese practices, but the
core idea is vital: one must always give in trust in response to need at any
time.)
C. Is verse 11 designed to be pessimistic, realistic, or something else?
Before you answer, let’s read 4 and 7 again. What is the meaning here;
how can these verses be reconciled?

11. (God’s desire is that there be no needy among us. God teaches us to that
end, and we thus must aspire to eliminate destitution, and orient our heart
and hand in that direction. When that occurs, these obligations may not be
needed, but until then….we must act as if our responsibilityexists each day
of our lives, and that there will be a need each day to which we must be
open to addressing. God is saying that in the world in which we live we owe
as individuals and in community duties to each other and to the Divine.
That’s the reason for and the purpose of the mitzvoth. And we have hope,
as God has hope, for a time when there will be no destitute.
We live with both truths.)
VIII.We next see in rapid successionmention of mitzvoth we’ve already
discussedon the limitations on slaveholding (though we should note that
the constraints that are listed here are even greater than in Exodus), our
duties to God with respect to the first born, the need for our offerings to
God to be without blemish,and the importance of remembering and
celebrating the three main pilgrimage festivals - Passover, Shavuot, and
Sukkot.

12. Rather than discussing any or all of these again, I’m curious, as we close
out this portion, to get your thoughts on why you believe Moses might have
chosenthese and in this order.
(The “music” of the mitzvoth, especiallywhen they’re pieced togetherto
stand for the covenant, always seems to have commonelements: fairness,
justice, righteousness, and mercy in our relations with others, as God
displays these attributes to us; our showing gratitude to God as the source
of all our blessings and our coming near God to serve God; and our
commemorating those times when God’s saving hand brought and still
bring us togetherto be God’s people. These “notes” fit togetherhere to
make up the words of the beautiful “song” Moses “sings.”)
Conclusion