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Ekev / עקב
Ekev / עקב
Rashi relates the
word “Ekev” to the
heel or foot, the
mitzvos one
accomplishes with
his foot. The Ksav
Sofer explains the
connection between
the words at the end
of last week’s
parsha and the words
beginning this
week’s parsha. We
say that the true
reward for mitzvos
cannot be found in
this world. However,
the extra effort
that one invests in
a mitzvah, the trip
that one may make to
perform a mitzvah,
these result in a
reward even in our
present world. If
so, the possuk ended
with “today” in
Voeschanon and Rashi
comments today to
do, tomorrow to
receive reward. So
how do we merit
entering the land?
To this the Torah
answers with “Ekev”
the legwork that one
puts into a mitzvah
results in immediate
reward.
The possuk reads “es
HaShem Elokecha tira”,
you should fear
HaShem. The extra
word “es” certainly
has a hidden
meaning. The Gemora
relates that R’
Shimon Hoamsoni had
a drosha for every
“es” in the Torah.
When he realized he
did not have one for
this possuk he
backed off on all
the other droshos.
R’ Akiva, the Gemora
continues, felt that
the “es” came to
direct us to fear
also HaShem’s
servants, the
Talmidei Chochomim.
R: Yisroel Salanter
asked “why didn’t
Shimon Haomsoni
incorporate this
into his list of
droshos and salvage
all his teachings.
From this we see the
greatest display of
integrity,
intellectual honesty
and yiras shomayim.
He would rather
sacrifice all his
teachings, rather
than to subscribe to
one drosha that he
felt wasn’t proper.
“And the Bnei
Yisroel traveled to
Mosara, there Aaron
died and Elazer
became Kohen Gadol.”
What is the
significance of the
word “there” in the
possuk? The Imrei
Shefer explains. The
Gemora explains that
one who dies and
leaves a capable son
to follow him has
not really died.
When Aaron died, the
clouds left the Bnei
Yisroel temporarily
so the people sensed
the loss, but only
“there” for
afterwards they were
comforted with
Elazar. Or perhaps
the clouds returned
in the merit of
Elazar, so only
“there” Aaron died.
The picture we draw
in our minds of the
Jewish people of
old, is many times,
powerful Shimon and
Levi, the mighty
people that fought
in Eretz Yisroel,
the great Dovid
HaMelech. So why has
this changed, that
we are not the great
warriors of old?
This, in spite of
the fact, that the
young Jewish youth
is trying to project
a rugged, tough
image! The answer is
in the parsha and
the Ramban. Ekev
8:18. Remember
HaShem for He gives
you the strength to
wage war. The Ramban
comments. The Jewish
people are strong
and courageous and
they defeated many
great kings.
Remember, however,
that you wandered in
the midbar and you
had no power even to
care for yourself.
You were in the
constant care of
HaShem. If so, then
even now your
strength is from
HaShem. If you
forget Him your
strength will wane
and you will lose.
So the formula is
simple. When we are
the legion of HaShem
we are victorious.
The Vilna Gaon made
an interesting
connection between
the Parshios
Voeschonan and Ekev.
The Gemora tells us
that there is no
reward for mitzvos
in this world. The
Gaon qualifies this
statement. There is
no reward or wages
in a conventional
way, the worker does
not realize the
wages. However, it
will be paid to a
descendant of this
person who is worthy
and righteous. For
this, Hashem could
wait many
generations. Now to
connect the parshios.
Voeschonan ended
with “Hashem guards
the mitzvos for a
thousand
generations” but the
possuk continues in
this parsha “when
you will keep the
mitzvos, then Hashem
will keep the
mitzvos to pay you.
The Chofetz Chaim on
this week’s parsha
comments on the
possuk “Hashem took
you through the
desert for forty
years to afflict you
and test you”. The
word for test is “nasosicha”.
He points out that
the word “neis” also
means to elevate.
The two are
intertwined. When
Hashem desires to
elevate a person, he
tests him, for this
is the way one can
elevate him.
The possuk says “all
the mitzvos that I
command you guard
them to do them and
you will merit to
come to Eretz
Yisroel.” The
Kedushas Levi gives
a different
interpretation to
the word “tishmiroon”.
The word in Breishis
“vishamar” meant to
wait in expectation.
If so, then, the
posuk is telling us,
if you, at least,
yearn for and wait
with expectation for
the mitzvos you
cannot perform, this
alone will grant you
the merit to come to
the land and do the
mitzvos.
“What does Hashem
ask of you, only to
fear Hashem”. The
Gemora wonders “is
yiras shomayim such
an easy task”? The
Gemora answers, “for
Moshe it was”. How
does this help the
rest of the
generation? Answers
the Dubno Maggid. He
heard from the Vilna
Gaon that the
process of one
having influence
upon his talmidim,
his environment, his
generation, could be
compared to a large
cup surrounded by
many little cups.
When the large one
gets filled to
overflowing it
automatically pours
into the rest. The
one who is saturated
with Yiras Shomayim
will inevitably have
influence. The
Maggid, in turn,
interpreted the
above mentioned
Gemora. Since, for
Moshe it was
attainable then the
rest of the
generation could
also have hopes to
accomplish a level
of yiras shomayim.
The Torah makes a
very fundamental
comparison to
illustrate the
goodness of Hashem.
In perek 8 possuk 10
it says “you will
eat and be satisfied
and bless Hashem”.
This is the Torah
requirement for
bircas hamazon, you
will be satisfied.
Only two passukim
further the Torah
warns “lest you eat
and become satiated
… and forget
Hashem”. The Torah
is sending a message
that the “good”
could be a
double-edged sword
and our task is to
“bless Hashem” with
our wealth.
Previous Parshos
Tazria
Metzora
Achrei Mos
Kedoshim
Emor
Behar
Bechukosai
Bamidbar
Shavuos
Naso
Behalosicha
Shilach
Korach
Chukas-Balak
Pinchos
Matos-Masei
Devorim
Voeschonon Ekev
Reah
Shoftim
Ki Seitzei
Ki Savo
Nitzovim
- Vayelech Rosh
HaShana Haazinu-Yom
Kippur Sukkos V'zos
HaBrocha
Breishis
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