“See, I am giving you today a blessing and a curse.” The question here is: Who is the “I” in this verse? Is it Moses, who is the speaker throughout Deuteronomy?
There are many interpretations of these powerful words. On the basic level, Moses is channeling and quoting G-d, who promises blessing for devotion to the Torah and the opposite to those who do not.
The Or HaChaim provides a novel translation: Moses is actually referring to himself when he says “I.” He is asking the people to look at him as a model of dedication to G-d’s commandments.
At first glance, this seems inconsistent with the Torah’s assertion that Moses was the humblest person on the face of the earth. How could he ask people to look at him as an example?
The answer is that humility does not mean denying one’s talents and virtues. Humility means recognizing one’s qualities but attributing them to G-d, realizing that they are gifts to be used for His service and the benefit of others. To neglect our G-d-given talents is to shirk our very raison d’être.
Another Chassidic interpretation of the “I” in this verse is that Moses was telling the people to look inward — to see the inner “I.” Each person must search within to discover and recognize his or her G-d-given talents and virtues.
This point is illustrated by a story told by Rabbi Weinreb, a prominent rabbi and psychologist.
Rabbi Weinreb lived in Silver Spring, Maryland, where he earned a PhD in psychology. In his early thirties — too young for a midlife crisis — he found himself torn by pressing questions:
Should he remain in Torah learning or pursue psychology? Should he move into private psychotherapy or join a social service organization? What was best for his children’s education in Silver Spring? He also grappled with questions of faith and trust in G-d, as well as broader philosophical doubts.
Feeling depressed and uncertain, a friend suggested he consult the Lubavitcher Rebbe.
When he called the Rebbe’s office, the secretary answered with the Rebbe in the background asking in Yiddish: “Who’s calling?” Rabbi Weinreb answered, “A Jew from Maryland”.
After describing his many questions to the secretary, he heard the Rebbe say in the background, in Yiddish: “Tell him that there is a Jew in Maryland he can speak to — his name is Weinreb.”
Rabbi Weinreb was stunned — he had never given his name. He replied, “But my name is Weinreb!”
The Rebbe responded: “If that’s the case, then he should know that sometimes one needs to speak to himself.”
Rabbi Weinreb later explained: “I understood that the Rebbe was telling me: You’re looking for answers outside yourself, but you must learn to trust your own inner voice. You’re no longer a child — you’re a man, a father, a teacher of Torah. It’s time to grow up, have confidence, and listen to yourself.”
From that point on, Rabbi Weinreb became more decisive and stopped procrastinating. He also encouraged others to do the same: “Before you seek advice from others, first talk to yourself. Sometimes your own advice is the best advice.”
But which “I” are we to consult? The Hebrew provides the key.
In this verse, the word used is Anochi, not Ani. Both mean “I,” but Anochi refers to the innermost essence of a person. Significantly, this is the word used by G-d in the opening of the Ten Commandments: “Anochi Hashem Elokecha — I am the L-rd your G-d.” In Chassidic literature G-d was revealing to us that I am your G-d, your essence and your power. And it is this Divine Anochi which constitutes the essence of each and every Jew who stood at Mount Sinai.
Thus, to find our true self, we must dig beneath the surface layers of personality. If we stop at the superficial, we may be disillusioned. As the Rebbe once remarked, in response to a question about Freud’s claim that the inner dimension of humanity is debased: If you dig in the ground, you will find dirt — but if you dig deeper, you uncover treasures.
It must be emphasized: the lesson of consulting one’s inner “I” does not dismiss the need for outside support and counsel. The Rebbe’s words to Rabbi Weinreb were carefully qualified: “Sometimes one needs to speak to himself.” Most of the time, we do require outside help.
Yet the ideal mentor must be both an outsider and insider: objective enough to rise above our biases, but empathetic enough to step into our shoes. A true Rebbe embodies this dual role — transcendent yet deeply connected to people’s struggles. Or HaChaim explains that when Moses told the people to look at him, he meant that he represented both heaven and earth, thus relatable to everyone.
So, while Moses and a Rebbe are the ultimate models for mentorship, every person can acquire a taste and a semblance of that talent.
The need for such balance is reflected in the Mishnah (Pirkei Avot):
“Make for yourself a teacher.” “Acquire a friend.” “Judge every person favorably.” The first two suggest we need both an authoritative teacher and an empathetic friend. The third implies that we must also see ourselves favorably — looking beyond superficial flaws to the essential Anochi, the pure Divine essence within. Ideally, we should combine all three elements of teacher, colleague and seeker of our inner identity, our Anochi. And when we see our true essential I, the Anochi, we will come to the realization that whatever negative energy lurks beneath the surface, there is a deeper well of purity and holiness that is our true I.
In practice, uncovering our true “I” is not easy. The clouding effect of galus (exile), especially in these final days known as ikvesa d’meshicha (“the heels of Moshiach”), makes it harder to see beneath the surface.
The answer to this dilemma can be found in a modern phenomenon discussed by the Rebbe of ordinary people displaying extraordinary talents, and conversely, good people showing unexpected flaws. This is a pre-Messianic revelation, based on Daniel’s prophecy that hidden matters will be revealed. The purpose is to confront the last vestiges of evil and harness hidden positive energies for good.
This helps explain the juxtaposition of Parshas Re’eh with the previous portion, Ekev. Ekev hints at the “end of days,” while Re’eh means “see” — pointing to the need to perceive the hidden inner “I.” At the end of days, we are given special power to “see” this deeper dimension of ourselves and others.
To help achieve this, however, we must turn to Moses — or the Moses of each generation, the Rebbe — for guidance in uncovering our true selves and unleashing its power to prepare ourselves for the Messianic Era. With their help, we can eradicate hidden evil, unleash hidden good, and ultimately break free from the obscuring power of exile.
This will culminate with the coming of Moshiach — who, the Sages teach, is empowered by the soul of Moses — to redeem us from exile.
May we see this imminently!