RE'EH

Shalom, Shalom. We commence this DEVAR TORAH by focusing our attention upon the following passage contained within the SIDRAH. It is written, “It shall be that when HaShem, your God, brings you to the Land to which you come to possess it, then you shall deliver the blessing on Mount Gerizim and the curse on Mount Ebal. Are they not on the other side of the Jordan far in the direction of the sunset, in the land of the Canaanite, that dwells in the plain, far from Gilgal near the plains of Moreh?” Deuteronomy 11:29,30. In this passage of TORAH, we are able to discern a mystery concerning the ASCENSION into Spirituality. The mystery has to do with the crossing of MACHSOM (the barrier of the five senses) into the actualization of SELF REALIZATION.

In the ALEF development of HITPASHTUT (the development of G-dliness), ADAM RISHON (the human conscious experience) descended below MACHSOM for the purpose of being empowered to participate in the unfoldment. The descension gave rise to RATZON HERUT which is a limited freewill, whereas one may choose to move in harmony with HA RATZON ELYON (the Supreme Will) thus being able to experience the goal of creation ACHISHINAH, that is, ahead of the allotted time. The descension into Free Will was followed by what is termed the BET development. The BET development is that of the desire to receive (AVIUT), which in turn would grow the KLI (vessel of reception) large enough to unfold a visible manifestation of ECHAD, Blessed Be His Name.

Once the KLI has reached it’s potential in growth, one will enter into the FINAL CORRECTION. The FINAL CORRECTION is termed G-MAR TIKKUN. The FINAL CORRECTION is the ASCENSION above MACHSOM. In the SIDRAH, ascension is represented in the idea of passing through Mt GERIZIM and Mt EBAL. This is movement beyond ETZ METIM (the tree of death) which is the TREE OF THE KNOWLEDGE of GOOD and BAD. The ascension beyond ETZ METIM is rising above PERSONHOOD into an IMPERSONAL RELATIONSHIP with ECHAD, that is, to be of ONE CONSCIOUSNESS. This ONE CONSCIOUSNESS is absent of the “I” and experienced as a CONCEPT. The concept is that of SUPERNAL PURPOSE.

 

RE'EH

Shalom, Shalom. We commence this DEVAR TORAH by focusing our attention on the opening scenario contained within the SIDRAH. The narrative begins with the NAVI MOSHE disclosing to BENEI YISREL a perspective of what occurs when choosing to embody TORAH or rejecting. He reveals that the embodiment thereof will engender the experience of blessings. On the other hand, the rejection thereof gives rise to suffering. The system when viewed from the perspective of PURE SOUL CONSCIOUS is not one of reward and punishment but rather a guiding principle in the attainment of the GOAL of CREATION. 

The GOAL of CREATION is the evolution of the CREATURE. Spiritual law discloses that the cause becomes the effect in the involution and the effect becomes the cause in the evolution. Thus the evolution of the CREATION is the unfoldment of the CREATOR. In order for the CREATURE to evolve into the CREATOR, the system of blessings and curses was put into effect.

The curses experienced in the SYSTEM are the result of opposing the GOAL. The curses are experiences as different degrees of SUFFERING that is indicative of a need for transformation. We were given the gift of the physical body (GOLEM) as the medium for which the transformation is to be effected. The suffering experienced in the organs thereof are indicative of a sensitivity that opposes the GOAL. There is LIGHT that is received from the upper forces of PURE SOUL CONSCIOUS that aids by providing the illumination of introspection and revelation that engenders transformation. Thus the SYSTEM of blessing and cursing is steering mechanism destined to be employed on the trek of the PATH OF LIFE that LEADS to the attainment of the GOAL of CREATION.

RE'EH

Shalom, Shalom. We commence this DEVAR TORAH by focusing our ATTENTION on the title of the PARASHAT. The title of the PARASHAT is RE'EH. The IVRI transliteration RE'EH is interpreted into the English word “SEE.” The sidrah is a scenario containing the bulk of the commandments found in DEVARIM. The portion commences with the NAVI MOSHE’S presentation of the blessing and the curse that is experienced in harmony with obedience and disobedience to the MITZVOT (commandments).

From the perspective of MISHKAHN DAVID, the purpose of the giving of the MITZVOT is to aid the Jewish people in the attainment of the goal of CREATION. The goal of CREATION for those who are undergoing the human conscious experience is to manifest the IMAGE and LIKENESS of ECHAD in the physical body. The manifestation of the IMAGE and LIKENESS of ECHAD in the physical body is the attainment of IMMORTALITY. IMMORTALITY is not a fixed state, but rather a state in which one experiences constant IMPROVEMENT on the CORPOREAL LEVEL without the experience of METIM (death). This state is demonstrated in such men as ENOCH and ELIJAH who did not undergo physical death, but rather a change that led to a higher level of ATTAINMENT.

The ATTAINMENT that is experienced by the majority of those who are undergoing the human conscious experience is that of entrance into the SPEAKING LEVEL. It is the mastery of the SPEAKING LEVEL that engenders the experience of PHYSICAL IMMORTALITY. The ATTAINMENT commences as ascension above MACHSOM (the barrier) that lies between the BODY CONSCIOUSNESS (the corporeal) and PURE SOUL CONSCIOUSNESS (the spiritual). From the branch language of TORAH, statements such as “crossing the Jordan, into the land of CANAAN” represents ascension above the barrier that lies between the corporeal and the spiritual. In the sidrah, we are told that crossing the Jordan is to be followed by coming to MOUNT GERIZIM and MOUNT EBAL where the blessing and curse is to be HEARD.

The knowledge of the blessing and the curse is a revelation of the mechanics that are destined to be employed in the ascension into the GOAL of CREATION, that is, PHYSICAL IMMORTALITY. The blessing that is experienced as inspiration is destined to aid in the ascension. On the other hand, the curse that is experienced because of disobedience is destined to aid us in guidance on the “PATH.” Thus the sufferings that we experience are in reality SIGNS and WONDERS to aid in REPENTANCE, yea, it is the changing of the MIND, that is, TRANSFORMATION of the INTENTION that gives rise to ASCENSION.

Therefore the PARASHAT commences with the idea to SEE, that is, comprehend what is beyond the BARRIER and first experience the MECHANIC that engenders the unfoldment of PHYSICAL IMMORTALITY.

RE’EH

Shalom, Shalom. We commence this DEVAR TORAH by focusing our ATTENTION on the title of the PARASHAT. The title of the PARASHAT is the IVRI transliteration RE’EH. The IVRI transliteration RE’EH is interpreted as the word “SEE.” The word “SEE” can be viewed from different perspectives, such as, SIGHT, INSIGHT, FORESIGHT, and the like. The word SIGHT is experienced as looking on things. The word insight is experienced as looking into things such as INTROSPECTION. The word FORESIGHT is experienced as looking beyond things. No doubt, the NAVI Moshe is encouraging BENEI YISRAEL to employ these three perspectives of SIGHT in order to experience the thought of CREATION.

The thought of CREATION is to CREATE a vessel in which ECHAD can pour out INFINITE BLESSINGS upon in order to reproduce His IMAGE and LIKENESS. This outpouring of INFINITE BLESSINGS is distorted by the ERROR of PERCEPTION resulting from our descension into SPACE and TIME. The descension into SPACE and TIME was effected by ADAM and EVE’S partaking of the TREE of the KNOWLEDGE of GOOD and BAD. Partaking of the TREE of the KNOWLEDGE of GOOD and BAD gave rise to the development of an EGOTISTIC VIEWPOINT of CREATION, yea, everything that ECHAD had created was VERY BOOD. With compartmentalized thinking, the ERROR of PERCEPTION gave rise to viewing what was VERY GOOD as somethings being GOOD and at other times being BAD. The ERROR in PERCEPTION engendered the experience of CHAOS, SUFFERING and DEATH in an environment that was made to unfold the EXPERIENCE of KNOWLEDGE, EXISTENCE and BLISS. The Jew was created to both demonstrate and experience KNOWLEDGE, EXISTENCE and BLISS to the NATIONS of OLAM (world). Thus MOSHE REBEYNU instructs us to EMPLOY SIGHT, INSIGHT and FORESIGHT to gain the CORRECT PERSPECTIVE of REALITY.