Parasha: Eikev · Aliyah: First (Chesed)

והיה עקב תשמעון, "It will be because you hearken, etc." Why did the Torah have to write the word והיה? If the word refers to G'd keeping His covenant with us, i.e. ושמר …את הברית, it would have sufficed for the Torah to write עקב תשמעון without the word והיה as introduction. Another problem is the use of the word עקב instead of simply אם "if." In a simliar situation in Leviticus 26,3 the Torah wrote אם בחוקותי תלכו, "if you walk in My statutes." Tanchuma on our verse writes that the word עקב heel, is an allusion to the kind of commandments people ignore, i.e. step on with their heels because they consider them as inconsequential. This is a purely homiletical comment, of course.

I think we must explain the word in terms of the statement in Bereshit Rabbah 42,3 that whenever the Bible uses the term והיה it implies that something pleasant is being discussed. Moses was telling the Israelites that it does not behoove a person to rejoice unless he feels secure in the knowledge that he has fulfilled all his obligations vis-a-vis G'd. As long as a person is conscious of failing to perform either certain positive or negative commandments he must not deport himself in a joyful manner. This is what Kohelet had in mind when he said (Kohelet 2,2: ולשמחה מה זה עשה", "and of joy, what does this accomplish?" Moses tells us "as a result of your hearkening to these statutes etc." you will become joyful. There are other instances when the word עקב is used in a similar vein by our sages such as in Sotah 49 where the Mishnah says that at the end (עכבתא) of the period preceding the arrival of the Messiah disrespectful behaviour will become the norm. The period immediately preceding the arrival of the Messiah is referred to as עקב. Similarly, once people have reached the level where they fulfill all of G'd's commandments they qualify for a life full of joy. The author of Chovot Halevavot phrases this thought as follows in the fourth chapter of his treatise dealing with Perishut. "Any person deserving of the title Parush is sad on the inside but exudes joy on the outside." The reason he does not feel this joy is that it does not behoove a person who will eventually appear before his Maker for judgment feeling full of shame and embarassment to be prematurely joyful in this life. If this applies to people deserving of the appellation פרוש, ascetic, pious, then an ordinary mortal who may be guilty of death for sins committed must most certainly not feel joyful. If we use these examples of the use of the word עקב we must understand it as a level when the Israelites have hearkened to every last one of all the commandments.

Moreover, a person does not experience a feeling of joy until he has completed the "hearkening," i.e. performance of the commandment in question. He cannot be certain that he has done everything correctly. This is similar to what we have been told in Job 15,14-15: "How can a human being feel righteous if G'd does not even believe that His angels are righteous?"

Another lesson to be learned from this verse is that Torah must be studied in a joyful frame of mind. This is why a mourner is not allowed to study Torah (compare Yoreh Deyah 384).

Our verse also contains an allusion to Psalms 19,9: "The precepts of G'd are just, rejoicing the heart." Accordingly, we have to read the verse as if it said: "you will be joyful as a result of hearkening to G'd's commandments." The joy may even be the reward, עקב, of your Torah-study. This may be an aspect of what we are told in Avot 4,2 that performing one commandment results in that person performing more commandments. This next מצוה may be the joy one experiences.

The Zohar volume three page 213 says there is no joy before G'd equal to the joy G'd experiences at the time Israel studies Torah. The Torah uses the word והיה without being specific to show that this joy will be of a very general nature, it will embrace the whole earth all because you hearken to the Lord's commandments. The word עקב also is a hint that a Torah-observant Jew is humble, the word עקב, "heel," reminding him of the need for humility. Once he approaches Torah in such a spirit, תשמעון, "you will hear," i.e. understand the deeper meaning of the Torah and its commandments.

It is possible that the suffix ן in the word תשמעון is an allusion to the "50 gates of insights." If so, the message is that if one is able to acquire the virtue called humility one will be able to listen to and to understand the words of the Torah. Having reached that stage one will also be able to ושמרתם to "keep" the commandments (in the sense of not committing violations) seeing one has understood them. Torah study and observance of the negative commandments is a protective shield against sin and leads to performance of the positive commandments.

ושמר ה׳ אלקיך לך את הברית, "and the Lord your G'd will keep for you the covenant, etc." The use of the inverted ו in order to change a past tense into a future tense here needs analysis. We would have expected the Torah to write והיה עקב תשמעון ישמור השם. "As a result of your hearkening…G'd will keep His covenant, etc." In view of my explanation that either the word עקב or the word תשמעון is the focus of this verse it makes perfect sense for the Torah to write ושמר the letter ו being a conjunctive ו as well as a ו ההיפוך. The Torah gives us the choice of either interpretation.

לך את הברית, "to you the covenant, etc." This sounds peculiar. It appears to mean that only after Israel has observed the spirit and the letter of all the commandments will G'd keep His covenant with us. This appears to contradict what the Torah wrote in Deut. 9,5: "Not for your righteousness, etc. are you about to take possession of their lands but because of their wickedness, etc., and in order that G'd can keep the word which He swore to your forefathers, etc." This establishes clearly that G'd would keep His covenant even if the Israelites did not prove to be righteous! In fact the verses following with their blessings will be the litmus test if G'd only let you dispossess the Canaanite nations because of His oath to the forefathers, or because of your own merit. In the former case your tenure will be shortlived; in the event you entered because you keep G'd's commandments you will experience all the blessings listed beginning with verse 13.

We may also explain this verse by analysing the promise G'd had made to Abraham. In Genesis 15, 14-16 G'd made two promises. 1) To take the Jewish people out of their bondage with great riches and that the fourth generation of the Emorites counting from Abraham's time [or the generation who left for exile. Ed.] would return to the land of Canaan. 2) to give to the Israelites possession of the land from the river of Egypt as far as the river Euphratus, i.e. the lands of 10 Canaanite tribes (verse 18). At this point (9,5) the Torah says that G'd would keep the first of the promises made to Abraham even if the Israelites were not deserving because the Emorites had forfeited the land and G'd had made a promise to Abraham. He would give the Israelites a homeland which would suffice for them. In the event you find that they did not have sufficient land as the tribes of Joseph complained in Joshua 17,14 that they were far too numerous for the amount of land allocated to them. This was because the second promise to Abraham that the land of Israel would extend to the river Euphratus had not been fulfilled. Moses promises in our verse that if the Israelites were to fulfil all the commandments they could count on G'd to also keep the second part of His covenant with Abraham forthwith, i.e. their territory would extend from the river of Egypt to the river Euphratus.

It is also possible to understand Moses' words as referring to the seven Canaanite tribes (instead of to all ten), whereas concerning the lands of the remaining three tribes he said ואת החסד, meaning that the gift of the land of these additional three tribes was to be considered as a great act of kindness. An intelligent reader will observe that the lands of these three nations Edom, Ammon, and Moav comprise most of the civilised world. Yuma 10 claims that the kingdom of Edom (Rome) covers most of the known parts of the globe. No wonder that Moses refers to possession of so much land as an outstanding act of kindness. This is quite true as in all these years of our history we have not yet experienced fulfilment of this act of kindness. In the meantime we are still waiting for G'd to give us the additional part of our inheritance.

There is still another way of looking at our verse. The words עקב תשמעון are an assurance by Moses to the people that in order to dispossess the Canaanites and to inherit their land they did not need to rely on the oath G'd had sworn to Abraham. All they had to do was to keep G'd's commandments. G'd would then keep the covenant on account of the merits the people had acquired. If you possess personal merit such merit is far superior to the merit of the ancestors working on your behalf. Moses makes a point of saying לך את הברית, "to you the covenant;" he did not content himself with saying merely: ושמר לך ה׳ את הברית". The difference in the position of the word לך is crucial to the understanding of our verse. Moses wanted the word לך to appear next to the word הברית. By saying ושמר, Moses indicated that if possession of the land of Canaan would be due to Israel's own merit G'd would keep His covenant for all times. We can be sure that this is true seeing that Abraham himself became the recipient of all these promises not because of the merit of his fathers but because of his own merit. If Israel were to be as deserving as their patriarch, why would they receive less of an inheritance than that promised to their fore-father? On the contrary, they had accumulated additional merits when they accepted the Torah at the revelation at Mount Sinai! They would observe the commandments as an act of obedience to G'd, a greater merit than merely doing so voluntarily. To sum up, the merits of the sons were greater than those of the fathers.

ברוך תהיה מכל העמים, "You will be more blessed than all the nations." This can either mean that there will not be a nation which is greater in stature than the Jewish nation, or it could mean: ברוך תהיה, "you will enjoy certain blessings over and beyond those enjoyed by other nations;" what are these blessings? "There will be none amongst you that are barren genetically." Beyond that, "if there is someone amongst you who has become barren through sickness, G'd will remove this sickness from you, etc." It will thus become common knowledge that you have been blessed by the Lord your G'd.

The words והסיר ה׳ ממך כל חולי, may also be understood in conjunction with Ketuvot 30 "everything is in the hands of heaven with the exception of the common cold." Inasmuch as the common cold is not a sickness decreed upon man as some form of retribution, G'd promises to remove it from Jews who suffer from it. Concerning other maladies which are in the nature of afflictions sent by G'd, the Torah promises that we will not fall victim to them at all if we keep G'd's commandments.

Our verse also alerts us that one way of becoming aware of G'd's kindness is the fact that He cures Israel of sickness and disease. We should not presume that if we are free from disease this is due to the fact that at certain times it is natural to be in good health, that there simply are no infectious diseases around at such times. To teach us that this is not so the Torah writes that G'd will not put upon us any of the diseases which were rampant in Egypt and of which we were aware. In other words, these diseases occurred in Egypt all the time. If the Israelites are not subject to these diseases this is proof of G'd's special providence; it is not coincidence or a natural phenomenon.

In addition, G'd assures us that even when He afflicts our enemies with these infectious diseases we will not catch these infections.

ואכלת את כל העמים, "You shall consume all these nations, etc." This is a positive commandment. Moses continues that this commandment applies to the nations whom G'd delivers into our hands (the seven Canaanite tribes). There is a clear implication that if the Israelites were to be tardy in carrying out this commandment this would be tantamount to despising a divine gift.

לא תחוס עינך, "do not display pity, etc." This is what Solomon taught us in Proverbs 12,10: "showing compassion to the wicked is cruelty." Contrary to the common belief that the display of pity is a virtue, the Torah teaches that this is not only not necessarily so, but it can even be a negative virtue. Perhaps the Torah had to warn us about this seeing that G'd blesses Israel with an abundance of children. We have also been taught in Sanhedrin 36 that fathers are apt to show more pity than men who have no children and that as a result men who have no children cannot be appointed to the Supreme Court as they lack a measure of that virtue. To make certain that pity would not be shown to the people whom G'd wants to destroy the Torah had to legislate this in our verse.

Our verse continues: "and so that you will not serve their deities" (if you allow these people to survive in your country) to warn you that as a result of your misplaced pity you will "shoot yourself in the leg," as their idols will be a snare unto you, eventually leading to your destruction instead of their death. Your pity will be counter-productive.

ונתן מלכיהם בידך, "He will deliver their kings into your hand, etc." You will capture them alive. We have proof of this in Joshua 10,26.

כל המצוה, "All the commandment which I command you this day, etc." Precisely which commandment is Moses talking about? Besides, had he not already spoken about the need to perform all the commandments in verse 12 of the last chapter? What reason was there to repeat the same thing again at this point? Moses was a clever psychologist, familiar with the workings of the human mind and psyche. He realised that there is a built-in tendency in us to become progressively more lax in our observance, especially if we have performed a number of commandments meticulously and have chosen to perform one or two commandments with special attention to all its details. Once one has done this one is apt to look upon oneself as a pretty good Jew and one tends to be less punctilious with the performance of other commandments. People who are preoccupied with Torah study have a tendency to pat themselves on the back and to disregard some of the commandments which they view as being of minor significance. Such neglect is bound to result in such people suffering various kinds of afflictions; they may experience that others do not show them the respect which they feel is their due, etc. Moses therefore admonishes each and everyone of us not to forget to perform the whole (range) of G'd's commandments. The only effective way Moses found to bring this point across to us was by describing all of the 613 commandments as one single Commandment, i.e. כל המצוה.

He resorted to a way of illustrating his point which is incontrovertible, based on the Zohar volume one page 170. Acccording to the Zohar man has 248 bones and 365 sinews. G'd commanded us 365 negative commandments and 248 positive commandments, one each to correspond to each of these parts of our body. If one suffers a pain or hurt in one of his bones or sinews he should examine which one of the commandments he had neglected so that the pain in question might be due to such neglect. A man will not be satisfied if in response to his cries of pain caused by the afflicted bone he is told by his doctor that seeing that 247 of his bones do not hurt him he should not really be complaining but count his blessings. Similarly, we must relate to each one of the 613 commandments. We cannot pride ourselves merely on the commandments we do observe but must be keenly aware of the damaging effect on our spiritual health of any commandment which we fail to observe when we have the opportunity. All of these considerations are included in Moses' reference to the need for us to observe the whole commandment, both the negative part and the positive part. The reason for this is למען תחיון, "so that you will live and multiply and come and inherit the land." Inheritance of the land of Israel is conditional on מצוה observance, which in turn is the guarantee of our spiritual and physical wellbeing.

You may query that in the parable we presented the example does not match the subject matter of the Torah, i.e. אין המשל דומה לנמשל. In the parable we described the hurt experienced by a single organ upsets the entire body's balance, something that is not the case when applied to מצוה-performance. This is why Moses had to describe the commandments in the singular. He wanted to make it easy for us to appreciate that when the 613 commandments are viewed as a single unit that the non-observance of even a single one of them can destroy the entire balance of the fabric and throw everything out of kilter.

ורביתם, "and you will multiply." This means that any potential obstacles to all these blessings will be neutralised through meticulous מצוה-observance, ensuring your continued unimpeded growth in numbers.

ובאתם, "and you will come." This is one of the greatest messages in the Torah. Who was comparable to Moses in מצוה-performance, closeness to G'd, etc.? And yet Moses was not one of those to whom the promise "you will come to the land" applied! Surely there can be no more potent warning to the people at large to be careful not to become guilty of anything which would preclude them from attaining their objective of an inheritance in the Holy Land! תשמרון לעשות, "you shall observe to carry out;" The word תשמרון suggests that a person must keep a lookout for an opportunity to observe certain commandments which he has not had an opportunity to perform.

The entire verse may also be understood by reference to Moed Katan 28 where we learned that there are three major blessings in life which one does not secure through merit but which are governed by "mazzal." They are: children, life (health), and a good livelihood (compare what we wrote on page 1810). Moses illuminates this subject from a new angle. He promises that if you will make every effort to observe all the commandments viewing them as an integral whole, you are assured of the three blessings which normally are subject only to the influence of "mazzal." He begins by describing the commandments in the singular, i.e. כל המצוה, and promises למען תחיון, life, ורביתם, children, ובאתם וירשתם, and you will get your inheritance, i.e. an ample livelihood. If you needed proof that matters which are subject to "mazzal" can become subject to G'd's personal providence, look at the example of Abraham who said of himself that he would not have children as his "mazzal" did not indicate that he would have them. Due to his gigantic endeavour to do G'd's bidding he eventually had many children in spite of his negative "mazzal."

ויענך וירעבך, "He afflicted you and made you suffer hunger, etc." Why did Moses link the afflictions to G'd feeding the Israelites the manna? Does this not project the idea that manna was something of low rank, its only function being to save the Israelites from the pangs of hunger? How can we reconcile this with the many complimentary descriptions the Torah makes about the manna extolling its superiority as heavenly food? The Sifri in its commentary on Numbers 11,7 insists that the reason for that whole verse was to extol the virtues of the manna! Moreover, we are told in Yuma 75 that manna is the food of the angels based on לחם אבירים אכל כל איש, "each man ate the bread of heroes" (Psalms 78,25). I believe that here too Moses spoke of the excellence of the manna. There are two kinds of foods. Some foods are absorbed without negative side-effects by both healthy and sick people. The reason is that these foods do not contain any harmful impurities (additives). The entire food is capable of being digested by our system and is absorbed by our various organs. Such food reinforces our health. There are other kinds of food which, while good for the healthy person, pose a danger for the sick and may even cause his death. This is the reason our verse speaks of ויענך וירעבך ויאכלך, "He afflicted you, He starved you, and He fed you." The afflictions Moses speaks of refer to the tedium of the journey through the desert. The words "He starved you," refer to the absence of food; it is a well known fact that as a result of the discomfort experienced while wandering in the desert bodily functions such as those of the digestive tract are impaired. If, under such circumstances, a person consumes the kind of food which is difficult to digest it will certainly harm him. Even if such a person eats such food only because he is very hungry it is liable to make him sick. We know from daily experience that when a person suffers afflictions he detests the thought of food even if according to his regular meal times he should be very hungry. Moses therefore speaks of G'd feeding the Israelites the manna, the kind of food which even people who suffer from afflictions can eat without danger to their health. This is something quite independent of the fact that manna tasted pleasantly, "like wafers with honey."

וידעת עם לבבך, "You shall know in your heart, etc." This verse reminds a person to reflect that generally speaking no one makes a point of admonishing and disciplining anyone except his own son, as he is not nearly as interested in the education of others as he is in educating his own son. When a person observes his friend's son commit a wrong he is not as much concerned about this as when the wrong is committed by his own son. When we observe G'd disciplining a Jew this is proof that G'd relates to such a Jew as a father relates to a son. When G'd observes the Gentile nations commit all kinds of abominations, He does not react in the same way as He reacts to sins committed by the Jewish people because He does not relate to the Gentiles in the same way, i.e. as a father. He has not associated His name in an exclusive manner with the Gentiles as He has done with us. This is why He demonstrates His concern every time we depart from the norms of behaviour laid down for us.

ארץ אשר לא במסכנות תאכל בה לחם, "a land in which you will not eat bread out of scarceness;" Moses mentions this as there are people, even wealthy people, who always practice the lifestyle of poor people. They may be motivated by one of two reasons. 1) They are afraid they may lose their wealth and find themselves impoverished, forced to curtail their lifestyle. They prefer not to live in accordance with their wealth so that any eventual forced adjustment would be easy for them as they had never indulged themselves in the first place. 2) They do not want to appear wealthy and arouse envy. Moses says אשר לא במסכנות, "where there is no scarceness," to teach the Israelites that both of the reasons mentioned for adopting the lifestyle of the poor do not apply in ארץ ישראל. The two considerations we mentioned were based on the assumption that the society is divided into "haves" and "have nots." This will not be the case in ארץ ישראל because לא תחסר כל בה, "no one will lack anything therein." If our wealth would derive from sources outside the land of Israel there would be a reason for the considerations we mentioned. Some people would make an effort to get rich, others would not. Accordingly, there would be class distinctions after a while. Seeing the source of wealth is the land of Israel itself, everyone has equal access to it and there is no need to fear becoming impoverished or to attract the envy of the less fortunate. Moses says: כל בה, "it contains all (that anyone desires)."

Moses singles out two examples of the earth's natural wealth which the land of Israel is blessed with, i.e. iron and copper. The reason Moses singles out these two examples is because they are basic to everybody's needs. After this (verse 10) Moses mentions that people would eat and be satisfied, etc. The reason Moses had to mention this cardinal fact was that the perfection of the land does not merely consist of its fruit, its harvests, but the land must also provide basic materials to enable its people to build their shelters and to generally provide the possibility of life in the city. Many successful farmers in various countries who employ outside labour, etc., nonetheless are forced to sell all their produce in order to acquire building materials, clothing and tools. To teach us that the land of Israel would not lack natural resources Moses adds the words לא תחסר כל בה, that nothing essential would be scarce in this land after he had described the seven most valuable foods and fruit the land would produce.