“And it
shall be, because you hear these
judgments, and keep and do them, even YHVH your Elohim will keep with you the
covenant and the mercy which He swore to your fathers” (italics added)), is the
opening verse of Parashat Ekev. “Because” is “ekev,” from the root a.k.v (ayin, kof,
bet/vet) whose primary meaning is “heel.” In other words, taking the right step
(of hearing and obeying) will result in the desired consequences. Our forefather
Ya’acov was so named
because he was born holding his twin brother’s heel (Gen. 25:26). He literally
came in the footsteps of his brother, and thus his name, which means to
“follow,” perfectly matched the birth condition. His, however, was not the kind
of following of the faithful disciple, who walks in the footsteps of his master.
The image of ‘heel-holding’ or ‘heel grabbing’ refers to hindering or trapping
someone, such as we see in the following examples: “Dan shall be a serpent...
that bites the horse’s heels”
(Gen. 49:17 italics added); “The trap shall take him by the heel” (Job 18:9 italics added); “They mark
my steps [heels]” (Ps. 56:6). In the following words of Psalm 41:9, we find an
allusion to Messiah’s destiny: “My own familiar friend... which did eat of my
bread has lifted his heel against
me” (italics added). This type of follower steals quietly behind the one he
follows with a crafty intent (as was the case with Messiah’s “familiar friend”).
Indeed, from the same root of “heel” and “follow,”(a.k.v.) stem words like
“crafty, cunning, and deceptive,” as we see, for instance, in Yirmiyahu
(Jeramiah) 9:4: “... surely every brother deals craftily [akov ya’akov]” (italics added).
When Esav (Esau) was startled by his younger brother’s cunning, in B’resheet
(Genesis) 27:34, 36, “He cried out with an exceedingly great and bitter cry: “…
Is he not ightly named, Ya’acov? For he has
supplanted (“akav”) me...?” (italics added). The prophet Hoshe’a
(Hosea), many centuries later, traces the waywardness of the nation of Yisrael
(who in this prophecy is called “Ya’acov”) to their progenitor: “In the womb he
took his brother by the heel”
(Hos. 12:3, italics added). In the wake of this ‘birth mark,’ Ya’acov (the man
and the nation) remained true to his (and their) nature. “In the wake of” or
“as a result of” - in short “because” - is “ekev,” such as is employed
in our Parasha. Quite often YHVH declares: “And in your seed all the nations of
the earth shall be blessed, because (ekev) you have obeyed my
voice“(Gen. 22:18 italics added). David answers the prophet Na’tan (Nathan), who
told him a parable following his sin with Bat-Sheva (Bathsheba), and says: “He
must make restitution for the lamb, because [ekev] he did this thing and had
no compassion” (2nd Sam.12:6 italics added). Thus, this little
“ekev,” - “because” - becomes the fulcrum on which the balance of justice
depends, much like the heel in the physical body. And just as this section of
the Parasha started with, “And it
shall be, because [EKEV] you hear these judgments, and keep and do them…” it
also ends with: “So you shall perish; because [EKEV] you would not listen to the
voice of YHVH your Elohim…” (Deut.
8:20).
Parashat Ekev features two
major themes, which alternate throughout: the physical conditions of the Land
and the connectedness of these conditions to the people’s obedience to YHVH. The
second topic is in the form of reflections on Yisrael’s rebelliousness during
their wilderness journey. The recounting of the latter is for the purpose of
illustrating sin and rebellion, and issuing warnings in face of the new
circumstances that Yisrael is about to face.
In 7:12-13, “keeping the
judgments,” as we saw above, guarantees a promise of love, blessing, and
multiplication, a promise which is built into the two-sided covenant (the other
side being the curse incurred by disobedience to the “judgments,” as we shall
see next week). “Covenant” is
“b’reet,” of the root b.r.t (bet,
resh, tav), forming the verb “barot,” the primary meaning of which is to
“separate out the parts” [1], thus rendering the covenant as a special agreement
with a special and set apart people. “Blessings” – “bracha” is primarily “growth, or unhindered
prosperity.” Its root, b.r.ch (bet, resh, kaf), is also the root for “berech,”
which is “knee.” This all-important word, to “bless or blessing," is
surprisingly not attached to the imagery of a more regal hand-stretching
gesture, or to the mouth which is also an instrument of blessing, but rather to
the humble action of kneeling. Neither is there a special word assigned to
Elohim's blessings (so as to distinguish it from blessings conferred by men).
The words uttered in 7:12,
13 are echoed in 8:13: “And your herds and your flocks will multiply, and your
silver and your gold will have multiplied [root of “rav”], and all that you have
is multiplied [“rav”]…” Moreover, the land YHVH promises to Yisrael is a land
“in which you shall eat bread without poverty – miskenot” (8:9). “Misken” (of the same
root, s.ch.n, samech, kaf/chaf, noon) is a “poor person, one to be
pitied” (e.g. Ecc. 9:15, 16). In
Shmot (Exodus) 1:11 we are told that the storage cities that Yisrael built for
Par’oh were “arey miskenot.”
Ironically, the Hebrews themselves were very “miskenim” (plural of “misken” -
poor and to be pitied) when they built those “miskenot” cities. Now, not only
will they be exempt from poverty and want, they will also not have to labor for
someone else. In fact, last week we read in 6:10,11 about their future dwelling
places: “…to give to you great and good cities, which you have not built, and
houses full of every good thing which you have not filled…” There will be so
much provision that they will not even need to erect for themselves “arey
miskenot,” cities of storage, as storing up for the future will not be called
for. However, this plenty will require “watchfulness” lest they forget YHVH
(ref. 8:11), who “took you out of Egypt
The above
exhortation puts an emphasis on remembering YHVH, as forgetfulness will lead to
idolatry which, in turn, will bring about destruction (ref. 8:19, 20).
The wilderness, therefore,
was to serve as a place of refinement, humbling and trial (ref. 8:2,3,16) in
order to obviate just this kind of outcome. Some of the blessings (in 7:13)
will entail “the increase of your oxen and the wealth of your flock.” Here
“increase” is “sh’gar” - “cast or throw” in Aramaic, hence “that which comes
forth from the womb.” [2] “Oxen”
in this context is “alafim,” which
also means “thousands” (“elef”
singular). We already encountered this term in Parashat Chayey Sarah (in Gen.
24:60) where we found that its root, a.l.f, is also shared with “aluf” which
means “prince or chief” and with “alef,” the name of the first letter of the
alphabet. The prominence of “alef” makes it by implication also of great
numerical value – hence “elef” - a “thousand.” Thus, the oxen mentioned here
allude to great wealth. The “wealth of the flock” is the rare “a’shtarot” (used in this way only in
Dvarim) of the root a.sh.r (ayin, shin, resh), related to “osher” – “wealth” and
to “eser,” which is the figure “ten” (and is also connected to Ashtaroth, the
goddess of fertility).
In Shmot (Exodus) 23:27, 28
(in Parashat Mishpatim), we read the following promise: “…and I will confound all the people among whom you
come. And I will give the neck of your enemies to you. And I will send hornets before you which shall drive out
the Hivite, the Canaanite, and the Hittite before you” (italics added). Here, in
7:20 we read again: “And YHVH your Elohim shall send the hornets among them, until the ones who are
left perish, even those who hide themselves from your face” (italics added), and
again in verse 23: “And YHVH your Elohim shall…. confuse them into great
confusion until they are destroyed” (literal translation). Both “confound” in
Shmot 23:28 and “confusion” here
in 7:23 are of the root h.m.m (hey, mem, mem) meaning to “make noise, confuse or
discomfort” (and is an onomatopoeic word, like the English “hum”). This, then,
in not only a promise for the future; but also, looking back, the Israelites
could recall that YHVH had “confused – “va’yaham” - the camp of the Egyptians”
(Ex. 14:24), during their exodus out of the “house of bondage.”
In spite of all the
material wealth and the increase promised in the beginning of the Parasha and
later (in 8:7-10), sandwiched in between these two passages, in 8:3, is the
following: “And He has humbled you,
and caused you to hunger, and caused you to eat the manna, which you had not
known, and your fathers had not known, in order to cause you to know that man
shall not live by bread alone,
but man shall live by every word that proceeds from the mouth of YHVH” (italics
added). All material goods, whether plentifully or scantily supplied, are the
outcome of a “word that proceeds from the mouth of YHVH.” One way or another He
‘calls the shots.’ Moreover, it is not these provisions, again whether in great
or small quantities, which determine life or the quality thereof, but “every
word that proceeds from the mouth of YHVH.” When Yeshua cited this very
scripture, in a situation somewhat similar to that of Yisrael, which like Him
was being tried (according to 8:2,3,16) in the wilderness, He passed the test
and overcame his trial. The word “bread” - “lechem” - is many times translated “food,”
as indeed it is a generic term for man’s sustenance. The root of “lechem” is
l.ch.m (lamed, chet, mem), with the last two consonants - ch.m - making up the
word “cha-m,” meaning “hot” or “warm.” Only by baking the dough in a hot oven
will it turn into the desired edible substance. Hence, heat, energy and effort
are all part of the bread-making process. Another noun that shares the root
l.ch.m is “milchama,” which is “war,” as does the verb to “fight, or struggle for one’s existence or
survival” – “lachom.” The closeness of these two terms is well illustrated by
two verses in Mishley (Proverbs) 23. Verse 1 says: “When you sit down to eat
with a ruler, look carefully at what is before you.” The Hebrew for “eat” reads
here “lilchom,” which literally means “to fight,” but because of l.ch.m’s dual
meaning it is possible to read the verb as “eat” or more literally “to partake
of bread.” Verse 6 of the same chapter says: “Do not eat the bread of
one who has an evil eye, and do
not desire his delicacies.” Here “eat” is “tilcham,” which again could be read
as “fight.” We may infer, therefore, that man cannot live solely by the bread
of his own fighting and striving neither “by might, nor by power, but by My
Spirit, says YHVH of Hosts” (Zech. 4:6).
The
circumstances awaiting the Israelites in the land will differ vastly from those that
prevailed in the desert, yet just as until now every detail pertaining to their
lives and needs was determined by “every word proceeding out of the mouth of
YHVH,” so too will continue to be the case in their new home. But for this
principle to stay afloat, the people must keep and guard His every word and live
accordingly. The 8:7-10 passage is regarded “as the classic description of the
fertility and other wonderful qualities of the holy land. But we must not ignore
its other implication. The Torah sings the praises of the land to emphasize too
the moral dangers and pitfalls that such gifts might bring with them. Although
the life of the Israelites in the Promised Land would no longer be dependent on
water being extracted from the rock or on manna dropping from heaven,
nevertheless even the normal rainfall and all the natural gifts of the land were
similarly derived from the Creator and not in virtue of their own power and
might of their hand.”[3]
Chapter 9 continues to
center on YHVH’s promises of “consuming the enemies” in the land, and also
recounts Yisrael’s golden calf rebellion and the need that arose then to
inscribe anew the two tablets of the Torah. It opens with the famous words:
“Hear oh Yisrael…” implying that Yisrael is to hear and obey, as “hearing the voice…” is a Hebrew idiom for
obeying, which is evident from the
previous verse (the last one in chapter 8): “…You shall perish; because [EKEV] you did not listen to the voice of YHVH your Elohim”
(8:20, emphasis added). In 9:6,13 reference is made to Yisrael’s “stiff neck,” or literally “hard nape.” Having a
“stiff neck” implies a literal inflexibility, which does not allow one to turn
one’s face (panim - “face” - from the root p.n.h which is also the root for the
verb “turn,” while “pina” is “corner”). Thus, the proverbial stiffness of the
neck speaks of a head that is facing in one direction only, and of a person who
is headstrong and unable to turn (from his old ways). We have already noted in
the past that “panim” - “face” - stemming from the verb “to turn,” exposes the
essential nature of YHVH’s approach toward us, and that is His relational nature
to which we are to respond by turning to Him. Yisrael’s “stiffness” and
“hardness” of neck and uncircumcised heart are addressed in the following: “And
you shall circumcise the foreskin of your heart, and you shall not harden your
neck any more” (10:16). “Such an exhortation is made to bring men to a sense of
their need of it [that is, of the exhortation], and of the importance of it, and
to show how agreeable it is to the Lord, and so to stir them up to seek unto him
for it”. [4] In chapter 30:6 there is a promise that YHVH will circumcise their
heart, so that they may love Him, thus laying the foundations for the new
covenant of the heart, in the course of which the latter becomes the ‘parchment’
on which the Torah is inscribed (ref. Jer. 31:33).
The Parasha
ends with another look at the land; “a land which YHVH your Elohim cares for;
the eyes of YHVH your Elohim are constantly on it, from the beginning of the
year to its end” [5] (11:12). “Care for” is “doresh,” whose literal meaning is to
“seek.” YHVH is very intent in His
constant surveillance of the land, “from the beginning of the year to the end…”
meaning that He is involved in every part of the natural cycle to which this
land is subject. And as pointed above, Yisrael’s conduct toward Him will also
have its ramifications on the land (e.g. 11:13 – 17). These words of YHVH were
to be inscribed on the hearts and are also to be for a sign on frontlets –
“totafot” – between the eyes and
on the hand (ref. 11:18). One of the explanations for “totafot” is that it is a
derivative of the Egyptian word for a hair ornament called “tataf.” [6]
Above
we noted that multiplication (of the root “rav”) of both people and livestock is
mentioned several times in our Parasha. In summation of the Parasha we read:
“And you shall
teach them [YHVH’s commands] to your sons by speaking of them as you sit in your
house, and as you go in the way, and as you lie down, and as you rise up. And
you shall write them on the side posts of your house, and on your gates, that
your days and the days of your sons may be multiplied [“yirbu”, again of the root “rav”], and the
days of your sons in the land which YHVH has sworn to your fathers, to give to
them, as the days of the heavens over the earth” (11:19-21). The “heaven and
earth,” according to last week’s Parashat Va’etchanan (4:26), are YHVH’s
witnesses to His dealings with the people of His choice, both here and also when
He proclaims a new covenant in Yimiyahu (Jeremiah, 31:32,
37).
1 Etymological
Dictionary of Biblical Hebrew, Rabbi Matityahu Clark, Feldheim Publishers,
Jerusalem New
York
2 The New Brown, Driver, Briggs,
Gesenius Lexicon, Francis Brown Hendrickson. Publishers, Peabody , Mass.
3 New Studies in Devarim, Nechama
Leibowitz, trans. Aryeh Newman. Eliner Library, Department for Torah Education
and Culture in the Diaspora. Hemed Books Inc., Brooklyn , N.Y.
4 Online Bible,
Gill Commentary.
5 The spelling of
the word used here for “beginning,” “reshit”, is irregular. This spelling of
“reshit” possibly hints at “ree’sh,” which is poverty (ref. Parashot Matot/
Masa’ey), since the beginning of the year in the month of Aviv occurs at the end
of the winter dormancy.
6 Chumash Dvarim
with Daat Mikrah comentary, Pub.
Mossad Harav Kook, Jm. 2001.
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