Parshas Re’eh: The Red Button — If Judaism Were Optional for 24 Hours, Would You Press It?

The Red Button Thought Experiment

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What if you were given a hall pass from Judaism? Imagine this. You woke up one morning to find a big red button sitting next to your bed, and you're told in an experiment, if you press this button for the next twenty four hours, you are completely released from every religious obligation. No Judaism for one day, no shahris, no brachos, no kosher, no shabis, restrictions, no mitzvos. And more, if you press this red button, whatever you do during the next twenty four hours will be totally and unequivocally forgiven and forgotten. You will never have to answer Hashem for any of it. It'll be as if it never happened. You can fly to the ends of the world, to Los Angeles, to Las Vegas, to Miami, to Costa Rica, anywhere. Just to get away and eat whatever you want, drink whatever you want, party for as long as you want, and as hard as you want for those twenty four hours. Go completely off the rails. Twenty four hours of absolutely unhinged freedom with zero consequences. The question is would you press the red button? Would you press it and say I'm finally free? Or would you laugh at that idea? Leave the button untouched. Grab your talus and twillin and head to Schol. Run to work. Pick up the kids from Mora, continue living your beautiful Jewish life. The regular day that you had scheduled for you that day as a Shomer Torah Umitsvos. You choose that instead. You choose the Daf instead. You choose Mincha and Mariv instead. You choose a normal bedtime, bath time, and sleep time for you and your family. Just a regular day of Judaism. What would you do? Would you press the red button? And take the day off? Or not? Your answer It'll tell you something incredibly deep about your relationship to Torah and Mitzbos. Do you experience Judaism as an obligation, as being trapped by something? A life restricted or something quite different. What does Hashem have to say about this question?

Parshat Re'eh Sets Up Two Paths

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Let us analyze and unpack the very first posuk in our parsha. Hashem tells us exactly what to think and what to do to press or to leave unpressed the red button. Re Hashem says. Re Ashranoki Nosein Lnehem Hayom Bracha Uklala C I place before you today Bracha and Clacha What's the blessing? Ashertishmuel Mitzvos Hashem Lokehamasharanohimitsaves if you obey the commandments of the eternal, your God that I enjoin upon you this day, the mitzvos is the good side, blessing comes from it, Vahlla, and then there's the dark side, and curse Imlotishmu el mitzvos hashem elokeem. The Sartem in Hadara Hasha anoitsave. If you do not obey the commandments of the eternal your God, but you turn away from the path that I enjoin upon you this day and follow other gods, lowercase g, whom you have not experienced. That's the bad side. Curse comes from that side. This postak needs to be unpacked because when you begin to take your scalpel and peel it apart, you'll find many questions. We'll examine a couple of them, examine a couple of them, but then really zoom in on the ones that are most powerful and impactful for the sake of our conversation. To kick things off, Re see Anochi no seen lefneha yombrachoklala. See what? What does Hashem want us to see? Re is normally almost always a vision. Is there something to see at this moment? Isn't this Moshe's words? Can you see words? That's question number one. Two add some spice to the first question. Just a little bit of maybe some garlic salt, and a bit of oregano, and some of that smoky paprika, or paprika, if you will. Even though it's definitely paprika. The Torah, when it begins its lessons, it does give often a header of listen or know or see. So Re is not out of place as the introduction to what's about to happen, but normally it's with a Vaishma or Shoma, you hear words, or it's da, it's no that you should know. It's a commandment in that regard. But Re is very unique. Hopefully we've salted the first question enough. Furthermore, many of the commentators, the Orachaim, most notably, or also notes, that the verse goes from speaking to an individual, where A is talking to one Yahid, to Nossain Lefnachem is talking in the multiple in a more than one type of talk to a crowd of people. In Hebrew, the Posak starts with a Yahid and ends with a rabbin. How do we make sense of that? So let's jump into the answer.

What Separates Tzaddik From Rasha

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Let's get to the weekly Yesoid on the weekly Parsha podcast. We begin our journey, which is a two-step journey before the rant, by bringing to you from Rabbi Menachem Apter, a famous Yesoid from the Altar of Slobodka. He's a brilliant Torah sage who teaches in the Muncy Shiva or Ruvain, also authored the famous Yamim Naurayim Companion, distributed by Feldheim publishers. But in one of his Shiurim, he referenced this Yesoid from the Altar of Slabotka that I've heard me pee Shmua, or as noted by Rabbi Ruchem Lovovitz, and he sources the altar of Slobodka as the root of the idea, that the idea the Yes is that what is the difference between a tsadik and a Russia? The altar of Slobodka wants to know what's the difference between a tzadik and a Russia? The altar answers a picture. Vision. The vision separates them. The difference between a tzadik and a Russia is the imagination and the ability of a person to hear an idea and for it to not just be words or abstract, but to become living, breathing words that create a reality. You can imagine what the altar of Slabotka meant. Because when the Torah hits some people right between the eyes, to them it's a book that gives them no encouragement, no happiness, no glory. But to others, to those that see it, to those that live it, the tsiur, the ability to relive the Maimet Harsini, to relive the Ytsyas Mitzrayim, this ability to be a visionary, to create and form a vivid mental image, that koyach hatsiur, the power of visualization, the ability to picture it, that is what makes people live Judaism as a tzadik. Because it's real to them. It's really a life lesson. Many of the greatest Torah thinkers were, of course, visionaries. They saw the yesiva built before they had even fundraised for it. They saw their safer completed before they even put pen to paper. They saw what Hashem wanted for them from them before they chose to do anything. They could see it. Successful people can see things. And then they go out and manifest it. But that's what we're asked to do, to see it in our mind's eye. And we've been given this ability to see. And here, maybe this is Al Derech Drush. But Hashem here is asking us. It's hitting on this point that I want you to see this. I want you to take a moment to go beyond Da and beyond Shoma, but to get into the reality of Re. I want it to be so real to you that it's sitting there in front of you. These two paths. I want you to visualize it. See it. See it in your head. Close your eyes. Re Anoichi. See that I place before you good and bad. Two different sides of the field, two different teams. There's the force and there's the dark side. And it's before you to choose. But to see what. But to see what? Close your eyes here. Let's do an experiment on the weekly Parsha podcast. Close your eyes. And look around in your mind. When you hear the words of Rein, Lufnehem, Hayim, Racha Uklala. What do you see? Do you see the two paths? Do you see the gaping chasm between the path of blessing and the path of curse? I'm gonna challenge you one more time. To do one more thing. When you hear these words of Re and you begin to imagine, what are these two paths? Our first question. What are these two paths? What do you see on the good path? What do you see on the bad path? Immediately, what you're probably thinking is I see on one side all of the goodness and the bounty and the happiness and the reward and the olamhaba and living forever with Mashiach. And on the bad side, you see pain and retribution and hell and purgatory and red devils with pitchforks. That's probably we say what Hashem is referring to. But I want to advance an idea, Al-Derach, maybe Drush, or maybe it's well it's not sewed, but it's somewhere between Remez and Drush. It's not Pshat and it's not sewed. Or maybe it's in the world of Hergish. It's how the verse, the Psuchim read to me. Because I can't figure out what Hashem is asking us to look at. Other than what I want to tell you people is that what Hashem wants us to look at, you know what the good path is and the bad path? It isn't the reward of choosing the right path. It isn't Olamhaba and Gehenim. Read the Psukim again for what it actually says literally.

The Blessing Is Listening Itself

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Rea nochinosin Lifnecha Mayombrah Uklala Eshabra. What is the bracha? Asher Tishmu. The blessing is listening. What is the Klala im Lotishmu? El mitu has Hashem aloke satamate hash and lechasbachem aloyatem? What is it? The curse is not that you'll end up suffering. The curse is not listening. Is that clear? The good path is the listening to Hashem, and the bad path is the not listening to Hashem. What does that mean? That life in this world as a Jewish person doing Torah and mitzvos is blessing, is the good life. And life without it is the bad life. Not the reward for suffering in this world doing Torah and mitzvos. Is that eventually the good path will work out for me? See that people who follow Hashem's rules, who live the life of Torah. That is the life that is bracha. The good life and the blessing is the Jewish, vibrant quality of life that you get. Moshe is saying, Hey, look, look at what? The brachas when you listen to me. You know what Moshe is saying? He's saying, look around. We got the Torah. Look at our lives, people. We have something to live for. Our conscience isn't gnawing at us. We understand there's a point to life. The bracha is normal orthodox Judaism that's empowered with the vision of a person living for God. Ree ah noichi noisin lifnachem hayaim bracha ukla. If your life is filled with the Avaidah Sashem, that's the blessing. It's not that you have to suffer through Avaidas Hashem until you get the blessing. Being an Orthodox, happy, healthy Jew is the blessing and the good path. And life in this world without it, that's the curse. It's not that you'll have to suffer the curses eventually. It's talking about an olomaz. Look around, Moshe is saying. Look around at this life that's beautiful and worth living. There's a point. And look around to those who haven't followed the rules, to those that just don't get to live the good life. It's talking about olam haze and not oilam ha ba. I want to advance. I don't just want you to hear this, I want you to see this. I want you to understand the gift that you have that you got the Torah. Just think about it. Is there a better feeling in the world? When you wake up in the morning and you're on that good side of the bed. And you realize and and and you know that you your life has a point. That your job today means something. That it isn't just running in a rat race to gather as many poker chips on your stack and as much pleasure as you can get until they cover you with sand. But that real pleasures. A life worth living is there. That think about after you have a big delicious rib steak. Picture it, hey, see it, a big delicious rib steak at a sium. And now you're given an opportunity not to just goof off or or mess around or go on to the next party, but you stop to be able to thank Hashem. And you don't say a long beer chazamazum, you say a short barraina fashos. Think about the pleasure when you're sitting there after a juicy steak and you get to thank Hashem for that. A Jewish pleasure. Think about what with all the pleasures of standing there.

Jewish Pleasure And Mindful Tefillah

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Do you know what tefila is? After we ramble here for a minute. Do you know what tefila really is? Do you know what type of pleasure it really is? For hundreds of years in psychology, they're trying to get down to this idea of mindfulness and gathering yourself and trying to let all the wild things in your head finally stop. This is what tefila is supposed to be from day one. It's supposed to be this mindfulness that you try to focus on the meaningful aspects of life, the things that are real. And it's a voda shabalev. It's it's working on yourself, the good mindsets, the good head spaces, and even when you get distracted, you come back to your thoughts again of what you're trying to focus on, and that mental exercise of keep coming back to focus. That's mindfulness, that's mental health, all of that, that's all there in Judaism. That's all it's feel it done right. When you have those moments where you can pour your heart out to Hashem, standing healthily and happily, balanced. That's Rayash Nuhi, no sin lafnehamayombracha uklala. When you finally you work and you work and you work to understand what it is that the halacha is. You ask one rabbi, but you don't get it. You ask deeper, you learn it. There's these real deep pleasures in Judaism that you can't replace. You know what I really think about? What would it be like to live in this world? What type of curse would it be to live in this world if there wasn't a larger goal and purpose? What if all of your suffering was for nothing? Jewish people that suffer, there's hope. You know what the hope is? That you are being paid all of your suffering in this world. You can live with that. You know that there's nothing better for your soul than to endure this pain for the sake of the greater good. That's something that makes suffering a bit more palatable. Could you imagine just trying to endure the loss of a child? God forbid, the loss of a loved one, and there was no God to you? It was just a big dark world that anyone could do anything and random things happen, and you're just stuck there in a life that's full of curse. A Jewish person, he understands suffering. Not because he wants suffering, but because the world is broader than his immediate emotions. You know this whole story with Shalom for Charlotte? Where somebody's best friend, God forbid. Ah Rahmanulitzlan. He drove with his car over his friend's daughter by total accident. It was a total accident. He was in a large car, he couldn't see the kid. Maybe the kid had come out in the street. However, it was, things happen fast. But ultimate tragedy. Could you imagine how painful? Don't imagine, it's too painful. For something for to get the news like that? But what does this gentleman do? The father? He starts a movement that this is not gonna tear my friendship apart. It's not gonna tear up the community to think, oh, maybe my friend killed my daughter. Maybe it was on purpose, maybe he was mistaken, maybe it was on the phone. No, no, no, no, no. I know that didn't happen. It's not for this, it's not for now. He makes a movement, does the father about we should all forgive each other. That we're holding grudges, and I'm not gonna let this tear anyone apart. People should go ahead and make commitments to forgive people that wronged them. That's what a Jewish person does when he has such a horrible suffering. But rey annoyhi nois in the fnecha my imbracha uklawa, because when life is full of God and Torah, in this world it's beautiful because you can tolerate suffering a little bit better. It doesn't make it any less painful, but it gives you a bit of perspective and you're not in the total dark. You know that there's something larger than life, larger than you. And everyone has suffering. Do you know anybody? One in 10,000 people that doesn't, well, you won't find that doesn't have any suffering. When you get to 80 years old, it's already like you're so worn out that you're like dead, says King David Amelech. The Torah life is the best life. The God fearing Jew lives the best life. Look around. See it, Moshe sang. Look at the blessing that you have. The Bracha is not if you listen. The Bracha itself is life lived listening.

Suffering, Meaning, And Radical Forgiveness

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Listen to how Anshe Kines' Hagedola define life as an Orthodox Jew. You've said these words a million times, but you probably never thought about them. Or hopefully you have. On Friday nights we say, Hamini Ahlama, Salah Niaklohem, the Funav Navod. The Jewish people, they serve you. With some reverence and some awe. But no delish mo bekolyhomid. And they continuously give thanks to his name every day. I think I messed up that tune. Or I know I messed up that tune. But Khazal did not mess up their words. Umainiach Big Dusha La Amedushne Oneg. Umainiach Big Dusha La Amedushne Oneg. And who gives holy rest to a people? God gives holy rest to a people? La Am to a nation Midushne Oneg. Translate that. What does it mean to a nation that's Medushne Oneg? To people luxurating in delight. Amidushne oneg means people that are saturated with pleasure. Medushne literally in Hebrew means to be saturated, to be enriched, to be totally engrossed in in an abundant way. We're overly saturated with delight. That's Judaism. That's what Kazal see in this life. Torah mitzvos. So why are we bothered with the question about pressing the red button? We believe Hazal. We're honest Jews. We know the value and the pleasure in Judaism in a life of Torah and Mitzvos? But if so, why don't we take the obvious route? Why don't we always enjoy the life? Why don't we always feel like a people luxury in delight? A people saturated in pleasure? Why would we even be bothered by the question and the gnawing feeling of maybe I should press the red button just to get a day off? I believe the answer sits here in this medrish.

The Crossroads Parable Of Two Roads

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The sefri, right here on this Pusak. Reya nochinosin Lifnehamayombracha Uklala. The Sefri Nungemo Loma Nema Lafish Nemachaima Movas Nosadi Lafnehama Brochava Kolo Shamayom Yisero. The Safri asks a very poignant question. It sounds like that these are two real options that a Jew can take. It sounds like the Torah is telling you that realistically, you could also pick the other path. It sounds like maybe God is saying, do what you want. Talmudlaima the Torah says no. Ubacharta Bakhaim, choose the good path, choose the life of Torah and Mitzvos. And the Medra says, I'll tell you a mashallah parable as to what Hashem means to be telling us. The parable is where there's this wise old man sitting at the crossroads, right at the front of where two paths diverge. That means split. He's warning the travelers about what lies ahead of each path of each route. The first path, he says, shall you take it? The beginning of this path looks completely level, smooth, easy to walk on. However, he warns them that after just a few steps on this path, it turns into a treacherous road filled with thorns and thistles. I think that thistles is kind of like thorns. And the second path. The beginning of this path, if you choose that path, is overgrown with thorns, it's restrictive, it's difficult to navigate, however, he tells them. If they can just push through, if you can push through those first few steps, it opens up into a completely straight, even, and beautiful road. The nimshal, the meaning is obvious. The Moshe Abainu is sitting there and telling everyone who comes forward to choose a path. You could take the bad path, the path of curse. It's a path driven by physical desires and a lack of moral boundaries, and it begins very smooth. Sin and instant gratification are everywhere. It's incredibly easy, alluring, and very comfortable in the beginning. However, after those first few steps, that lifestyle becomes inevitably empty. The negative consequences are everywhere. And you are totally surrounded by spiritual thorns and thistles, and a life of emptiness. Or choose the next path. The path of the righteous, the path of bracha. This represents the path of Torah and Mitzvos. It often feels difficult. It begins restrictive. It begins thorny. And it requires self-discipline, sacrifice, and the breaking of bad habits. But it smooths out. Oh does it smooth out? But once a person commits and he pushes through those initial challenges, and he pushes through that unleveled concrete, the path becomes beautiful, peaceful, eternally rewarding, both in this world and the next. Do you know what the Medrish is telling us? That you know why we don't pick at all times the good path? Or why it is that we would think about pressing the red button? It's because we only see the beginning of the paths. It's tempting to pick the other path. But you have to see in your mind's eye. You have to see it with clarity. That you have to be able to be disciplined enough to start your spiritual journey in a real way, not in a half-hearted way, but in a real way that you're able to push through what it means to start breaking bad habits, to start getting out of bed on time, to start restricting your diet, to start making the decisions that you know are the right ones, to quit mind breaking and time wasting habits. It's hard. But you know it becomes so peaceful and happy. You know that the discipline brings happiness. Re anohi no sein lefnechemai bracha uklaula. The path of goodness is Torah Judaism in this world. Ask the people who have done it. Ask the sages how they see Judaism. You can even ask yourself because you know this truth. But Nebuchadnezzar about the first little pleasures. The quick hits. We're unable to see past the beginning of the path that we say it looks so good. But it's a bunch of thorns and thistles, and then an endless road to nowhere. The reason why sometimes we make a mistake of possibly thinking that we should press the red button is because we don't always have that strength or that maturity that we need. That patience that we need to pick the road less taken, the road that requires patience. Patience. Learning to learn, Aramaic, Hebrew letters, nekudos, self-discipline, mindfulness, development. These are real, real, real things. That's all part of Torah Judaism. These are the things that you need to invest in. I believe there's a big part of this, and what Rehearsh meant when he was talking about Torah and Derech Eretz. That Torah teaches you the best way to live in this world. That it's this world that Hashem's talking about is the path of blessing. A quality Jewish life is happy, it's pure, it's full of discipline, and it's full of real, real blessing. It's smooth. And you're happy really inside. You're really happy.

Choose Life And Leave The Button

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In summary, A, God wants you to see it for real. He doesn't just want you to hear it. He wants you to see these paths. God is telling you in the singular. He's talking directly to you. It's just you and him. No one else in the room. See these two paths, my friend. And know that while it may be deceiving, I'm telling you. Bahartza Bahayim choose life, take the path that starts out a little bit thorny. It can be hard. It is hard. But it's so worth it. The happy Jewish life is vibrant and peaceful. And a good Jew, when we put in our time and effort, we'd wake up in the morning and this social experiment of being able to press a button and throw away a day would be a poor decision. It would get us further from peace. Pressing that red button will just get us more caught up, more stuck, and more confused. Folks, you gotta see it, Re. Hashem is talking to you. He's encouraging you to take the path of pleasure, pleasure in this world, and the path of blessing, which is the beautiful, vibrant, Jewish life of a Jew who follows Hashem's Torah.