Why Does the Torah Say "Today"? 7 Surprising Insights From Parashat Re'eh

Parashat Re'eh contains some fascinating details that can easily be missed when reading through the verses. Why does the Torah describe its commandments as being given "today"? What surprising hint is hidden in the Hebrew letters of a verse about sacrifices? And why does the Torah tell us to be "only joyful"?

Here are seven questions and answers that reveal deeper meanings and unexpected insights hidden within the verses of Parashat Re'eh.

1. Why Does the Torah Say "Today"?

"See, I set before you today a blessing and a curse" (Deuteronomy 11:26).

Why does the verse say "today" when the Torah had been given years earlier?

This is a message for those who might say, "So much has changed from the time the Torah was given until our generation."

The Torah teaches us that this is not so. The commandments should always be viewed as though they were given today, directly to the people of our own generation (Siftei Kohen).

2. Where Was Elijah the Prophet Permitted to Offer a Sacrifice?

"Be careful not to offer your burnt offerings in every place that you see" (Deuteronomy 12:13).

If sacrifices could not be offered wherever a person wished, where do we find an exception?

In Hebrew, the final letters of the words "your burnt offerings in every place that you see" spell Carmel, a reference to Mount Carmel, where Elijah the Prophet was permitted to offer a sacrifice (Peirush HaRokeach al HaTorah).

3. When Should the Afternoon Daily Offering Be Brought?

"But only in the place that Hashem will choose in one of your tribes, there you shall bring up your burnt offerings..." (Deuteronomy 12:14).

At what hour of the day should the afternoon daily offering be brought, and where is this hinted at in the verse?

It should be brought at the ninth hour of the day. In Hebrew, this is hinted at by the first letters of the words "there you shall bring up your burnt offerings" (Rabbeinu Ephraim on the Torah).

4. Whom Does the Torah Warn Us Not to Follow?

"If your brother, your mother’s son... entices you" (Deuteronomy 13:7).

Whom is this verse referring to?

Rabbeinu Ephraim explains that the verse contains a hint to the founder of Christianity, Yeshu, who would attempt to entice the Jewish people by claiming that he was the son of a mother without a human father. Moses therefore warned the Jewish people in advance not to believe him (Rabbeinu Ephraim on the Torah).

5. Why Is the Pig Called Chazir?

"And the pig, because it has split hooves but does not chew its cud, it is impure for you. You shall not eat of its flesh, and you shall not touch its carcass" (Deuteronomy 14:8).

Why is the pig called chazir in Hebrew?

According to Otzar HaNiflaot, when a pig wants to look behind itself, it turns its entire body around rather than simply turning its neck. This behavior is connected to the Hebrew root of the word chazir, which relates to turning or returning (Otzar HaNiflaot, p. 151).

6. Why Does Hashem Add to Our Blessings?

"...the blessing, if you obey the commandments of Hashem, your God, which I command you today; and the curse, if you do not obey..." (Deuteronomy 11:27–28).

Why does the Torah say "the blessing" but "and the curse"? And what does the additional wording teach us?

When Hashem sends a person a blessing, He adds further blessings to it. One blessing can bring additional goodness in its wake.

When Hashem sends misfortune, however, He sends only that particular difficulty and does not add further suffering to it, because He is compassionate and gracious (Me'am Lo'ez).

7. Can There Be Too Much Joy?

"For seven days you shall celebrate for Hashem, your God, in the place that Hashem will choose, because Hashem, your God, will bless you in all your produce and in all the work of your hands, and you shall be only joyful" (Deuteronomy 16:15).

The word "only" generally comes to limit something. What limitation could possibly apply to joy?

Rabbeinu Bachya teaches that even when a person is happy, there must be awareness and self control. A person should be careful that happiness does not become excessive or uncontrolled, because such a state can give the evil inclination an opportunity to lead a person toward inappropriate behavior.

True Jewish joy is not about losing control. It is a joy that remains connected to Hashem, guided by purpose, and expressed in the right way.