1) The Mefarshim/commentaries ask; why is the word ‘Re’eh/See’ in the singular, as if talking to one person, but the word ‘lif’neichem/before you’ is in the plural, talking to many people? So now let’s try to get some answers to this question:
2) The Nikolsburger Rebbe (Rebbe Yosef Yechiel Michel Lebovits shlita) explains a lesson we can learn from this: In his words, on Nikolsburg.org: "’Look, I am giving before you today a blessing and a curse…’ The verse begins in the singular and then switches to plural form. ‘Look, Hashem says, I am speaking to one man, to every individual, but each person is really two – a body and a soul. I am giving before you – before both of you, the body and the soul, the ability to choose a blessing or a curse! Both of you must join together to fulfill My will. If the soul will lead the body then your life will be a blessing, but if the body leads the soul you are choosing the opposite of blessing." Wow! What an explanation!
3) HaRav Yosef Karo zt"l (author of the Shulchan Aruch) explains another way to interpret the two forms in his mystical diary, which was dictated to him by an Angel: He explains that spiritual things, normal people cannot see with their eyes. However, very righteous people can see spiritual things sometimes. So, he says, the blessing and the curse are sort of spiritual things, and to the very righteous people – of whom there are less of (thus the singular form) Moshe says to ‘Re’eh/See’, because they can actually see these things, sort of. However, to the masses of people who are not extremely righteous people (thus the plural form), he told them that the blessing and curse were ‘before’ them too.
4) I have some thoughts on this as well: Maybe we could say that the singular language of ‘Re’eh/See’ teaches us that Moshe was saying to each individual Jew ‘Re’eh/See’ – you personally. But then he also said that he was setting ‘before you’ in the plural, i.e. before everybody. When you talk to a person personally – straight to them – a lot of times, it makes a bigger impression on them than if you spoke to them in a group.
5) There is also a Chassidishe Vort on this passuk/verse: The first two words, as we saw, are ‘Re’eh anochi/See, I’, and this Chassidishe Master wants to explain to us how this it can teach us a lesson: He explains to us that we can interpret in this case ‘anochi/I’ to refer to the first Commandment of the Ten Commandments, (where Hashem tells us that He is Hashem) which starts with the word ‘Anochi/I’. This teaches us, he says, that we should all ‘see’ the first Commandment – that Hashem is the One G-d, always. To constantly remember the fact that Hashem is the One G-d and that He is always in every place (spiritually). We should all be zocheh/have the merit to take these messages to heart and, B’Ezras Hashem/with the Help of Hashem, put them into action.
2) Ramban notes that a lot of the animals that we are not allowed to eat are predators, (ones that hunt and eat other animals), and he explains that one of the reasons why we can’t eat them is because if we did, then we might, Chas V’Shalom/Hashem forbid absorb their cruel nature into us!
3) The Reishis Chochmah (HaRav Eliyahu de Vidas zt"l) discusses that since an animal grows because Hashem commands it to, when we eat it; we absorb the command of Hashem to the animal into us!
Back to the parsha: The land animals that are allowed to be eaten have to have both split hooves, and bring up their cud. What does bringing up their cud mean? It means that after they chew and swallow their food, they spit it back up, chew it again, and swallow it again. A pig has split hooves, but doesn’t bring up its cud, and a camel brings up its cud, but doesn't have split hooves, so they are not Kosher. Land animals must have both in order to be Kosher. With fish, we are only allowed to eat ones that have fins, and scales. Hashem lists the birds that we are not allowed to eat; however, I will not list them all now. It would be a good thing to check a Chumash on this though. This parsha also talks about Maaser/tithing, giving charity, and the Festivals. Sorry that I am not going to get into too much detail with them, though. However, here is one last Mefareish/commentary for this parsha report, and it is on the Holidays:
They are called ‘Mikraei Kodesh/Callings of Holiness’. The Chassidishe Masters explain a beautiful thing on this: They say that a ‘Mikrah Kodesh/Calling of Holiness’ implies that on that certain day, it is a landmark on which we can ‘call forth’, so to speak, the holiness that is embedded in that day. On Pesach, we became free, on Shavuos we received the Torah, and so on with the other Festivals. Hashem literally embedded these qualities within time, and put them in the holidays. And the special Mitzvos He gave us for each holiday; they explain wonderfully, are the tools with which we ‘call forth the holiness of the day’. Thus, Hashem, in His Great Kindness, lets us unearth the qualities which He put into those holy days. This is how the Chassidishe Masters explain the term ‘Mikrah Kodesh/Calling of Holiness’.
There are 126 Passukim/verses in this parsha.
Have a wonderful, wonderful Shabbos everyone!!!!
 Four Chassidic Masters, page 216. A PocketScroll© book. A Shaar Press© Publication. By Rebbe Avraham J. Twerski M.D. shlita