Our parsha begins with these powerful words. Yet, the language is challenging. The verse begins with the word “re’eh- see” in singular and then shifts to “lifneichem- you,” plural.

Why does the pasuk shift from singular to plural?

Ibn Ezra (11th-12th C. Spain), in his commentary, offers an explanation so simple, so elegant, yet so profound. In three words he writes: “l’chol echad yidabeir.” Yes, Moshe is addressing the entire Jewish people, but he is speaking to each and every person as an individual.

The challenge in life sometimes is to hear the message as an individual; to take to it to heart.

Sometimes you sit in a class, or hear a Rabbi’s drasha and feel ‘wow- this person is talking about me! This is what I am dealing with right now in my life!’

But let’s be honest, most of the time we listen very superficially and think that this message applies to everyone else. The Rabbi is addressing talking in shul, ‘that’s not me.’ Lashon harah- ‘not me.’ Encouraging more time spent in the study of Torah- ‘yup, everyone really should, but not me.’ We live in denial.

We study the weekly parsha, or the daf hayomi- but we don’t always feel that the Torah is speaking directly to us as individuals. We often fail to read the signs that life flashes before us. We are so busy with our routines, bogged down by the malaise of the mundane.

Every moment of life is an opportunity to learn; to grow. We just have to be attuned and listen.

Rabbi Menachem Mendel of Kotzk, the Holy Kotzker Rebbe (19th C. Poland), offered a slightly different approach to our verse. He explained the move from singular to plural as follows: “Noten lifneichem” is in plural because the Torah is placed in front of all of us. But, “re’eh,” is singular for we must see and interpret the message each, in his/her own unique way.

We relate to the Torah as a community and as individuals.

There are “seventy facets to the Torah” and “many pathways to G-d.” We each have something unique to contribute.

In fact, there is an idea in Kabbalah that each and every Jew is represented by a letter in the Torah.

(See Zohar Chadash to Song of Songs (74d), where it is recorded that there are 600,000 letters in the Torah. Megaleh Amukot explains that these letters correspond to the 600,000 Jewish souls that were present at Mt. Sinai during the giving of the Torah and exist at all times.)

(In actuality the Torah has 304,805 letters. This can be verified by counting and is also recorded by the famous 10th century masorete, Aharon Ben Asher in his Dikdukei Taamim. Still a beautiful idea- Every Jewish soul has a symbolic “letter in the Torah.”)

The question is how will you write your letter?

A meaningful Judaism requires us to hear the message as individuals and share our unique voice.

“You are children to Hashem, your G-d- you shall not cut yourselves and you shall not make a bald spot between your eyes for a dead person.” (Devarim 14:1)

Self- mutilation and excessive grief are not ways in which we mourn. But why does the pasuk begin, “Banim atem l’Hashem Elokaichem- You are children to Hashem, your G-d…?”

What does the prohibition of inappropriate mourning have to do with the parent-child relationship that we share with G-d?

Sforno (16th C. Italy) explains that is not proper to grieve excessively when a “more honored relative remains.” Namely, Hashem; our Father in Heaven. That is why the verse introduces this commandment with, “You are Children to Hashem…” It alludes to the parent-child relationship that exists between man and G-d.

One may experiences a loss, however no one is ever orphaned. Hashem is present in our lives.

In Chassidic Literature it is emphasized that G-d experiences pain when we do. Excessive grief is thus prohibited because it causes the Shechinah pain, just like a parent is pained to see his child in pain. The psalmist expresses G-d’s empathy when he writes …”I [G-d] am with him in pain…” (Psalm 91).

As Ellul quickly approaches, with the Yamim Noraim on the horizon, it is important to consider this most intimate relationship that we have with our Father, our King. In fact, the next verse reminds us of this special bond: “For you are a holy people to Hashem your G-d. And Hashem has chosen you for Himself to be a treasured people, from among all the peoples on the face of the earth.” (ibid v. 2) It is essential that we feel holy, chosen and treasured. For we truly are.