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A significant portion of the discussion focuses on the listing of impure birds. According to Rashi, there’s a rule to understand here: whatever the Torah lists is the minority, and whatever is not listed is the majority.
One particularly interesting bird discussed in this parshah is the vulture. This bird appears in chapter 14, verse 13. In verse 11 the Torah states, “Kol tzipor tehorah tochelu,” meaning “every pure bird you shall eat,” followed by “V’zeh asher lo tochelu,” which introduces the birds you should not consume. The list begins with “Hanesher, Haperes v’ozniyah.” The bird of focus is mentioned in verse 13: “V’et haRa’ah,” which is often translated as the vulture, along with “V’et ha’Ayah v’haDayah l’minah.”
Rashi offers an intriguing explanation of this verse, noting that these names—Ra’ah, Ayah, and Dayah—actually refer to the same bird, just under different names. This bird has a unique characteristic that sets it apart from others. The name “Ra’ah” is derived from the Hebrew root word for “seeing” (re’ut). Rashi explains that this bird is called Ra’ah because it “sees exceedingly well”—far better than other birds.
But why the different names—Ra’ah, Ayah, and Dayah? Rashi clarifies that the Torah uses these names to prevent any confusion among scholars or observers. If someone were to argue that a bird called Ayah or Dayah is permissible because it doesn’t share the name Ra’ah, the Torah preemptively clarifies that all these names refer to the same bird, which is indeed prohibited. This redundancy ensures there’s no mistake or misunderstanding regarding which birds are forbidden.
Through this detailed examination of a single bird, Parshat Re’eh teaches us about the importance of clarity and precision in Torah law. It also highlights the richness of the Torah’s language, where even the names of creatures carry deep significance and serve to guide us in our understanding of what is permissible and what is not.
It’s fascinating how the Torah goes into such detail about this particular bird, and Rashi’s commentary sheds even more light on it. But what deeper message is Hashem trying to convey to us on a personal level? This detailed discussion of the bird can be seen as a hint, as Rebbe Nachman elaborates in Likutey Moharan, Lesson 24.
Rebbe Nachman teaches that in order to reach the Infinite Light, which can be understood practically as attaining clarity in life—clarity in our struggles, frustrations, obstacles, and confusions—one must start by performing mitzvot with joy. This joy in fulfilling commandments opens the door to blessings, particularly the blessing of intellect. When this intellect is combined with a person’s emunah (faith), it drives a person forward, igniting a yearning to come closer to God. This yearning pushes a person to continuously seek out Hashem’s presence in their life, propelling them forward on their spiritual journey.
However, if a person were to continue progressing without any hindrance, they would eventually become consumed by the Infinite Light, losing themselves in it. That’s why there must be brakes or boundaries—moments of setbacks, obstacles, or lack of momentum. These setbacks serve a crucial purpose; they create vessels within a person that can hold the Infinite Light, allowing them to gain clarity without being overwhelmed.
The imagery of a bird is particularly fitting here. Just as a bird uses its wings to soar swiftly through the sky, a person can be described as “flying” when they are making significant spiritual progress. In Jewish thought, when someone is full of joy and momentum in their Yiddishkeit, they are often described as “flying like a bird.” The bird symbolizes forward movement, a dynamic progression in spiritual life.
The bird in the Torah, particularly the Ra’ah, hints at this concept. The word Ra’ah, which means to see, also aligns with the idea of seeing with extraordinary clarity. Rashi notes that this bird has exceptional vision, which ties into the theme of clarity that Rebbe Nachman discusses. Interestingly, the numerical value (gematria) of the word Ra’ah (resh, alef, hey) is 206. When you add one for the word itself, you get 207, which is the same as the numerical value of Ein Sof, the Infinite Light.
This connection suggests that the Torah is hinting at a spiritual journey toward the Infinite Light through the symbolism of the Ra’ah. To reach this state of divine clarity, the Torah indicates that it’s not just about moving forward endlessly. Instead, there must be a balance, a combination of advancing and facing setbacks, which together allow a person to internalize the Infinite Light.
Ra’ah represents the ultimate goal of reaching the Infinite Light, but this goal can only be achieved through the interplay of momentum and boundaries, forward movement and setbacks. Each element is essential in the spiritual journey, and together they enable a person to achieve true clarity and connection with the Divine.
To reach this divine light, the Torah indicates that one must go through “V’et ha’Ayah v’haDayah.” The word “Ayah” is similar to “ayeh,” a cry that expresses a person’s yearning for Hashem. In the Shabbat Musaf prayer, we say, “Ayeh mekom kevodo,” asking, “Where is the place of His glory?” The Arizal teaches that when saying “Ayeh,” one should focus on drawing down the highest levels of Shabbat holiness, tapping into the neshama’s connection to the Infinite. Reb Noson in Likutey Halakhot further explains that this high level of holiness is triggered by a Jew’s yearning for Hashem. The cry of “Ayeh” symbolizes a deep longing to find and connect with Hashem, a necessary step in moving forward on the spiritual path.
However, forward momentum alone isn’t enough. The next step is “Dayah,” which serves as a necessary brake. The word “Dayah” can be understood as a form of “dai,” meaning “enough” or “stop.” When a person is advancing rapidly, flying forward like a bird, they must eventually be told to stop, to prevent them from being consumed by the light. This stopping allows a person to internalize the Infinite Light without being overwhelmed.
This entire process is symbolized by an impure bird. One might wonder why such a holy concept is represented by something impure. Rebbe Nachman addresses this by explaining that spiritual growth often begins in a place of impurity. The journey toward holiness often starts from a low point, where one is far from Hashem. It’s from this place of impurity that a person can ascend, extracting holiness trapped within and performing mitzvot with joy. This joy, even when starting from a lowly place, propels a person forward on their spiritual journey.
The message of the Parshah, symbolized by the impure bird, is that spiritual growth often begins in darkness. It is through our struggles, setbacks, and yearning for Hashem that we can move toward the Infinite Light. Each of us, at our own level, can take this message to heart, using it as a guide to gain personal clarity in life and draw closer to Hashem.
May it be Hashem’s will—that we take this profound message and use it to soar toward the Infinite Light, gaining the clarity and connection we seek in our lives.
This class is based on Likutey Moharan lesson 24. For more on this lesson: https://linktr.ee/breslovtherapy_lesson_24
This class also appears on the BRI breslov.org website: https://breslov.org/the-3-levels-of-the-vulture/
For a video presentation of this class: https://youtu.be/0Mx4hk0Nr1Y
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