This Shabbat is Shabbat Mevarchim ("the Shabbat that blesses" the new month): a special prayer is recited blessing the Rosh Chodesh ("Head of the Month") of the upcoming month of Elul, which falls on Tuesday and Wednesday of next week.
Prior to the blessing, we announce the precise time of the molad, the "birth" of the new moon. See molad times.
The name of the Parshah, "Re'eh," means "See," and it is found in Deuteronomy 11:26.
"See," says Moses to the people of Israel, "I place before you today a blessing and a curse"—the blessing that will come when they fulfill G‑d's commandments, and the curse if they abandon them. These should be proclaimed on Mount Gerizim and Mount Ebal when the people cross over into the Holy Land.
A Temple should be established in "the place that G‑d will choose to make dwell His name there," where the people should bring their sacrifices to Him; it is forbidden to make offerings to G‑d in any other place. It is permitted to slaughter animals elsewhere, not as a sacrifice but to eat their meat; the blood (which in the Temple is poured upon the altar), however, may not be eaten.
A false prophet, or one who entices others to worship idols, should be put to death; an idolatrous city must be destroyed. The identifying signs for kosher animals and fish, and the list of non-kosher birds (first given in Leviticus 11), are repeated.
A tenth of all produce is to be eaten in Jerusalem, or else exchanged for money with which food is purchased and eaten there. In certain years this tithe is given to the poor instead. Firstborn cattle and sheep are to be offered in the Temple, and their meat eaten by the kohanim (priests).
The mitzvah of charity obligates a Jew to aid a needy fellow with a gift or loan. On the Sabbatical year (occurring every seventh year), all loans are to be forgiven. All indentured servants are to be set free after six years of service.
Our Parshah concludes with the laws of the three pilgrimage festivals—Passover, Shavuot and Sukkot—when all should go to "see and be seen" before G‑d in the Holy Temple.
This week's haftorah is the third of a series of seven "haftarot of Consolation." These seven haftarot commence on the Shabbat following Tisha b'Av and continue until Rosh Hashanah.
G‑d addresses the "afflicted and storm-tossed" Jerusalem "who has not been comforted," assuring her that she, and her people, will be restored to full glory. The foundation, walls and ground of Jerusalem will be laid with precious stones. Her children will be "disciples of the L-rd," and will enjoy abundant peace. Any weapon engineered against her will fail.
The prophet then invites the thirsty to acquire "water," namely those who are thirsty for spirituality should study the quenching words of Torah. He promises the nation an everlasting covenant similar to that made with King David. This is also an allusion to the Messiah, David's descendant, who will be revered by all of the nations of the world.
See, I give you today a blessing and a curse (Deuteronomy 11:26)
Freedom of choice has been granted to every man: if he desires to turn toward a good path and be righteous, the ability to do so is in his hands; and if he desires to turn toward an evil path and be wicked, the ability to do so is in his hands . . .
This concept is a fundamental principle and a pillar of the Torah and its commandments. As it is written [Deuteronomy 30:15]: "See, I have set before you life [and good, and death and evil]" and "See, I set before you today [a blessing and a curse]." . . . For were G‑d to decree that a person be righteous or wicked, or if there were to exist something in the very essence of a person's nature which would compel him toward a specific path, a specific conviction, a specific character trait or a specific deed . . . how could G‑d command us through the prophets, "Do this" and "do not do this" . . . ? What place would the entire Torah have? And by what measure of justice would G‑d punish the wicked and reward the righteous?
(Mishneh Torah, Laws of Repentance 5:1–3)
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