KOHEN - First Aliya - 25 p'sukim (7:12-8:10)
[SDT] In the context of the opening p'sukim of the sedra, the word EKEV means "in the wake of..." (following G-d's words). The Baal HaTurim presents a mini-mussar lesson based on the choice of the word EKEV, which means "heel". The heel represents humility, in that it always follows the toes and the rest of the foot (andbody). Since it does not initiate action*, it does not run the risk of becoming arrogant. We must realize that humility is an important key in our following G-d's words. Thus, the opening words of the sedra can be saying: "If you are humble and follow G-d's commands, then..." (Note also that the it is the heels that support the entire body.)
*This does not suggest that initiative is a negative character trait. Done properly, while safegaurding against arrogance (shall we say), it is admirable and very positive.
Moshe Rabeinu reiterates the "simple" deal that HaShem offers us: If we observe the mitzvot then He will keep the promises that He made to our ancestors. (Allusion is made to the "small" mitzvot that one would tend to trample upon with his heel.)
He will love us, bless us, and see to it that we flourish. We will be the most blessed among all the nations.
It behooves us to consider this fact that G-d repeatedly presents us with the alternative results of our faithfulness to Him or the opposite. This is what makes the second passage of the Sh'ma (see later in this sedra) so important to our daily routine. Although there is much overlap between the first two passages, it isthe second one that states "the Deal", and it is supposed to be a daily reminder and warning.
Following this, Moshe issues another of the many warnings against idolatry.
The miracles witnessed in Egypt (and in the Midbar) will be repeated with other nations.
Conquest of Eretz Yisrael will be slow so that the Land will not be overrun by wild animals.
[SDT] Commentators ask, could not G-d Who split the sea and performed countless other miracles, prevent the problem with animals without drawing out the period of conquest. They explain that the period from Yetziat Mitzrayim until entering the Land was supernatural, filled with miracles, but it was an unnatural time. Foodfrom heaven, miraculous well-water, clothes that we did not outgrow, shoes that did not wear out, and protection from the Clouds of Glory, all demonstrated G-d's special relationship with the People, helped develop within them a special faith in G-d, but was not to be their way of life. Just as the fetus is protected andprovided for during gestation and then emerges from the womb into the less perfect but "natural" world, so too Israel is soon to emerge from its womb to face the reality of the natural, "real" world. Hence, the warning about the animals.
One can say that by warning us about the length of the period of conquest, G-d istelling us that the period of open miracles is ending (not completely), but a more exciting, more alive period is to come.
No one will be able to stand before Israel. The idols of the nation shall be destroyed and we shall not desire their rich trappings. It is forbidden to derive benefit from the adornments of idolatry, even if they have not been worshiped. Nor may we have anything to do with idolatry, directly or even peripherally. We maynot benefit from that which is consecrated to idolatry [428,429].
All that G-d commands us in the Torah is for the purpose of living... in Eretz Yisrael.
SDT - This is an oft-repeated theme of Moshe's words to the new generation that is soon to cross the Jordan River. It emphasizes the interdependence and inseparable nature of the three fundamental events that define the Jewish People - the Exodus, Matan Torah, and entry into Eretz Yisrael.
Moshe next asks us to remember the experiences of the years of wandering, the miracles as well as the tribulations. That was a testing period which set the stage for real life in Eretz Yisrael.
The Land is beautifully described and the Seven Species are enumerated.
Based on the words of the command to say Birkat HaMazon, we are not only thanking G-d for the food, as would be expected, but also for the Land. This is reflected in the texts of Birkat HaMazon and "Al HaMichya" Since Birkat HaMazon is a mitzva which applies in all places (not just in Israel), commentaries ponder the significanceof the reference to the Land.
Ramban says that when one looks back at the oppression in Egypt and remembers the harshness of the wilderness, and is now enjoying the bounty of the Land of Israel, there is special cause to thank G-d. Even during times of exile, the significance of the Land (and the Torah) to the life of the Jewish People must not be overlooked.To paraphrase a chassidic interpretation of the pasuk which commands us to "bench": One can eat anywhere and be satisfied physically, but to be spiritually satisfied as well - that happens only in The natural environment of the Jew and his Torah - in Eretz Yisrael.
Perhaps this is why Sefer HaChinuch speaks of the brachot for Torahlearning in the same context as Birkat HaMazon. "And you will eat and you will be satisfied..." - this refers to both physical and spiritual food - food of the mind and the soul.
The implication of the Ramban's words is that only in Eretz Yisrael can one be genuinely fulfilled in the performance of mitzvot. One can keep (many) mitzvot outside of Israel, but there is something vital lacking under those circumstances.
In the Midbar, Moshe Rabeinu taught us to thank G-d for our sustenance - the Manna. This is represented by the first bracha of Birkat HaMazon. When Yehoshua brought the People into Eretz Yisrael, he inspired the second bracha which acknowledges that there is much more to thank G-d for - the Land, the Torah, the Covenantwith HaShem. These add the spiritual dimension to the otherwise physical act of eating.
Notwithstanding the might of the nations we are about to face, have confidence that G-d will lead us to victory.
Note that the words that Moshe uses to describe the nations that we will face in Eretz Yisrael are very similar to the words used by the Meraglim when they panicked the People with their evil report on the Land. Moshe is not glossing over the difficulties that lie ahead. He is rather instilling confidence in the People that will come from faith in G-d and His promise to fight on our behalf.
SHLISHI - Third Aliya - 26 p'sukim (9:4-29)
[Some mitzva-counters consider this ZACHOR to be among the 613; Rambam and the Chinuch do not. Some people have the custom of reciting a list of 6 or 10 Remembrances daily after Shacharit.]
Moshe now recounts for the People the devastating event of the Golden Calf. How glorious the events should have been when Moshe descended the Mount with the first Luchot. Moshe tells how G-d wanted to destroy the People and how he (Moshe) interceded on behalf of the People and returned to the mountain for an additional40 days and 40 nights of fasting and prayer. Even Aharon was a subject of G-d's anger. Rashi explains that G-d was angry at Aharon for "going along" with the People as far as he did.
The implication, is that Aharon lost his sons as a result of G-d's anger with him. Moshe's prayers on behalf of his brother were partially successful - Aharon's other two sons lived. Inter alia, Moshe mentions other places where the People angered G-d.
Moshe tells the People that he smashed the Luchot when he saw the Golden Calf.
The juxtaposition of the breaking of the Luchot and the death of Aharon teaches us several things: The death of a Talmid Chacham is as hard on us as the smashing of the Luchot. When a Talmid Chacham dies, we all become like mourning relatives - just like the national mourning for the broken Luchot. An irreparable, invalid Sefer Torah is to be buried next to a Talmid Chacham. (Baal HaTurim)
"From there they traveled to GUDGOD and from GUDGOD to YATVAT, a land of waterways." (D'varim 10:7) Baal HaTurim points out that the pasuk begins and ends with the letter MEM to tell us that the miraculous well accompantied the people throughout the forty (MEM) years.
CHAMISHI - Fifth Aliya - 20 p'sukim (10:12-11:9)
We are required to especially love the convert  - we know how it is to be a stranger among others. Revere G-d , serve Him , cling to Him (by adhering to Torah scholars ), and swear in His Name  when necessary to swear.
At first look, it seems problematic that there is no specific command in the Torah "Thou shalt daven" (or words to that affect). The use of the indirect form - serve Him, serve Him with all your heart, what is service of the heart, prayer - leads to different views on exactly what is commanded here. If you think about it,SERVE HIM WITH ALL YOUR HEART is the best way to command us to daven, because it tells us clearly the high premium placed on KAVANA in the case of davening. Of course, all mitzvot should be performed with proper intention, thought, and feeling. But if one falls short in the Kavana Department, most mitzvot are still acceptable that way. With davening, kavana is the whole story, not just a component of the mitzva. This is so specifically because the Torah did NOT command us to pray, but rather to serve G-d with all our hearts.
He is our G-d and He formed a mighty nation from a family of 70 souls. Love Him and do His mitzvot (do His mitzvot out of love for Him). Learn the lessons of Jewish history - the miracles and wonders of the Exodus, the crossing of the sea, and the punishment of Datan and Aviram (here singled out for their arrogant, unforgivable insult to Eretz Yisrael, as opposed to Korach whom Moshe was able to forgive [SG]).
Once again, Moshe emphasizes that the purpose of mitzvot and the proper environment for Torah is E. Yisrael.
Note that some of the experiences of the Wilderness Wandering would turn out to prepare the people for life in Eretz Yisrael. That's a strange thing to say in light of the significant differences between the miracle-filled cocoon-like existence in the Midbar and the natural, roll-up-your-sleeves-and-get-to-work life inEretz Yisrael. Yet the fact that the Manna fell daily and could not be left over for the next day, was a test of G-d's to see if the people would remain faithful and trusting in Him. This parallels the keen eye, so to speak, that G-d keeps on Eretz Yisrael, and serves to continue to test the people throughout our lives in this Land. G-d is demanding of the Land of Israel and of the People of Israel — always, from one end of the year to the other.
This Aliya concludes with a restating of the "deal" that opened the sedra. (This parsha is the second passage of Shma.) If we keep the mitzvot then we will have bountiful rain and abundant yields; if not, then...
The juxtaposition of the mitzva of davening and G-d's promise of bountiful rain teaches us to include the mention of G-d as rainmaker and the request for rain in the Amida.
Furthermore, the juxtaposition of "with all your heart..." and "I will give you rain" teaches us that our prayers for rain need to be genuinely heartfelt and sincere in order for us to expect them to be anwered. T'filin, Torah learning, and Mezuza are restated as is the correlation between mitzvot and long life in the Land. This second portion of the Shma is one of the two passages in a Mezuza and one of the four portions in T'filin.
No Arab would fire a mortar shell in our direction, shoot a gun at us, throw a rock or raise a hand against us, if we would just remain faithful to the Torah, its laws, its teachings, its values. Too simple? Naive? No, not simple. And not naive. It is the truth. The Torah says it. G-d promises it. If you believe the Torahwhen it says that in the beginning, G-d created the Heavens and the Earth, if you believe that G-d commanded us to keep the Shabbat and fast on Yom Kippur, and eat matza on Pesach, and not to steal... then you can, you must believe that our hold on Eretz Yisrael will be complete and unchallenged.
Haftara - 27 p'sukim - Yeshayahu 49:14-51:3
In Parshat Eikev alone, G-d has told us several times that we exist in order to keep the Torah, and if we do keep the Torah, then we will keep Eretz Yisrael as well. That The People of Israel, the Torah of Israel, and the Land of Israel are (supposed to be) inseparable. Jewish History has shown us that we don't stay faithful to that deal. With all the times that the Torah repeats this message, and all the times we renege on our commitment, we could become quite depressed as to the hopelessness of our exile. Comes the prophet and gives us the hopeful message of the Redemption. This is our consolation following the repeated destructions we have suffered.