Parshat Eikev Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes. [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.
Kohen - First Aliya - 25 p'sukim - 7:12-8:10 It behooves us to consider this fact that G-d repeatedly presents us with the alternative results of our faithfulness to Him and 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 is the 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. 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). Rashi takes the word to indicate mitzvot that people belittle and crush under their heel. With the careful observance of these mitzvot, G-d will keep His side of the deal. Baal HaTurim presents a mini-mussar lesson based on the choice of the word EKEV. The heel represents humility, in that it always follows the toes and the rest of the foot (and body). 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 heels support the entire body.) *This does not suggest that initiative is a negative character trait. Done properly, while safeguarding against arrogance (shall we say), it is admirable and very positive. [S> 7:17 (10)] Do not wonder how it will be possible to prevail against the many nations in the Land and do not fear them. 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. Ponder this... 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 Yetzi'at Mitzrayim until entering the Land was supernatural, filled with miracles, but it was an unnatural time. Food from heaven, miraculous well- water, clothes that we did not out- grow, shoes that did not wear out, and protection from the Clouds of Glory, all demonstrated G-d's special relation- ship with the People and 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 and provided 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 is telling us that the period of open miracles is ending (not completely), but a more exciting, more alive, more "real" period is to come. No one will be able to stand before Israel. [This is as it SHOULD be,
but it depends on our collective "behavior".] 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 [428,L22 7:25]. Nor may we have anything
to do with idolatry, directly or even peripherally. We may not benefit
from that which is consecrated to idolatry [429,L25 7:26]. 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. This gives prominence to grain products (bread, pastry, etc.) in the realm of brachot and gives priority to wine and the five special fruits. The Torah commands us to "bench" after meals [430,A19 8:10]. MitzvaWatch: Chazal augmented this rule with a wide range of brachot to be recited before and after partaking of food, by which we express our appreciation and thanks to G-d for the bounty of His world. So too, the Sages required us to say brachot before mitzvot, as well as blessings of praise, request, and acknowledgment - to make us constantly aware of G-d and His role in the Creation and continuing maintenance of the world. 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 significance of 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 over-looked. 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 Torah-learning 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 body and food for the mind and soul. The implication of 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 taught us to thank G-d for our sustenance - the Manna. This is the theme of the first bracha of Birkat HaMazon. When Yehoshua brought the People into Eretz Yisrael, he inspired the 2nd bracha, acknowledging that there is much more to thank G-d for - the Land, the Torah, the Covenant with HaShem. These add the spiritual dimension to the otherwise physical act of eating.
Levi - Second Aliya - 13 p'sukim - 8:11-9:3 [P> 8:19 (2)] Know well that turning from G-d towards idolatry will result in annihilation, as with other nations. [Perhaps we can infer this additional point: Don't think that the specialness of the relationship G-d had with the Avot and the special relationship He has with us allows us to turn away from G-d and embrace idolatry with impunity.] [P> 9:1 (26)] 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 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) smashed the Luchot, interceded on behalf of the People, and returned to the mountain for an additional 40 days and 40 nights of fasting and prayer. Aharon too was subject to 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 and events where the People angered G-d. Moshe tells the People that he smashed the Luchot when he saw the Golden Calf. He also tells them of the different “arguments” he put before HaShem to obtain His forgiveness.
R'VI'I - Fourth Aliya - 11 p'sukim - 10:1-11 Rashi explains that this ARON was not the one made by Betzalel for the Mishkan. That came later. Specifically, the construction of the Mishkan and its furnishings did not take place until after Yom Kippur. Moshe came down with the second set of Luchot on Yom Kippur. Where was he to put them? This ARON was made to contain the LUCHOT until THE ARON would be built. Rashi says that this was the ARON used to accompany the people into battle - the ARON of the Mishkan did not go to war until the time of Eli HaKohen. It should not have, and as a Divine punishment, it was captured by the enemy and kept from us for many years. He then tells of the travels of the People, the death of Aharon, and the succession of his son, Elazar. Moshe also tells of the special role given to the tribe of Levi as a result of the (improper) behavior of the rest of the People. SDT: The juxtaposition of the breaking of the Luchot and the death of Aharon teaches us (among other things) that an irreparable, invalid Sefer Torah is to be buried next to a Talmid Chacham. (Baal HaTurim)
Chamishi - Fifth Aliya - 20 p'sukim - 10:12-11:9 We are required to especially love the convert [431,A207 10:19] - we know how being a stranger among others is. Revere G-d [432,A4 10:20], serve Him [433,A5 10:20], cling to Him (by adhering to Torah scholars) [434,A6 10:20], and swear in His Name [435,A7 10:20] when necessary to swear. MitzvaWatch: Rambam counts the commandment to pray daily as Biblical, based on "and Him you shall serve" and "and to serve Him with all your heart", (and other similar texts,) defining service of the heart as prayer. Ramban, on the other hand, holds that prayer is a rabbinic mitzva altogether, albeit inspired by the p'sukim in the Torah and stories of the Avot, who prayed on various occasions. 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? Answer: 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 respect to davening. f course, all mitzvot should be per- formed 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, sort of). Once again, Moshe emphasizes that the purpose of mitzvot and the proper environment for Torah is Eretz Yisrael.
Shishi - Sixth Aliya - 12 p'sukim - 11:10-21 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. [S> 11:13 (9)] 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. 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.
Sh'vi'i - Seventh Aliya - 4 p'sukim - 11:22-25 These 4 p'sukim are Maftir too.
Haftara - 27 p'sukim - Yeshayahu 49:14-51:3 [The Parshat Eikev Homepage]
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