Tag: Eikev

The Divine Path

d’var for parasha Eikev 5784

“And now, Israel, what doth HaShem thy G-d require of thee, but to fear HaShem thy G-d, to walk in all His ways, and to love Him, and to serve HaShem thy G-d with all thy heart and with all thy soul.” – Deuteronomy 10:12, JPS 1917 Tanach

G-d is perfect: He is complete as he is; there is no darkness in Him, only light. “There is no aspect of G’d that can be enhanced by the gift of man” (Akeidas Yitzchak on Deuteronomy 10:12, parasha Eikev, sefaria.org). Although the offerings of the Levitical system were established for B’nei Yisrael to draw close to HaShem, the offerings themselves do not increase the esteem, holiness or goodness of G-d. Rather, the offerings serve to rectify our relationship to G-d, connect with Him on different occasions, and humble ourselves before Him.

Out true avodas is prayer of the heart, and fostering awe, reverence and respect toward HaShem. “To walk in all his ways” goes beyond offering the cows of our lips (our prayers; see Hosea). Out lives are to be saturated with the various ways that HaShem prescribed for us to live through the commandments. And our greatest love is to be toward HaShem our G-d, as recited in the Shema. So, any modern-day idolatry that stands between us and HaShem should be carefully removed from our heart, like the effects of poison being diluted with water.

Serving HaShem includes following His commandments. There is reward for doing so, and a punishment for disallowing the commandments to guide our lives, deeming them inconsequential. It is too easy to rationalize that certain commandments are not of benefit to a modern lifestyle; yet, in not adhering to them, we induce negative consequences into our lives. It would be better to bring in the blessings, through the performance of the mitzvoth.

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motzei Shabbos: Eikev 5783

“And thou shalt remember all the way which H’Shem thy G-d hath led thee these forty years in the wilderness, that He might afflict thee, to prove thee, to know what was in thy heart, whether thou wouldest keep His commandments, or no.” – Deuteronomy 8:2, JPS 1917 Tanach

The children of Israel were subjected to many nisyanos (challenges) within the space of the forty years of wandering in the wilderness. What was the purpose of experiencing these trials? “That He might afflict thee, to prove thee” (Deuteronomy 8:2, JPS). From this perspective, let us consider what is expressly stated, “that, as a man chasteneth his son, so H’Shem thy G-d chasteneth thee” (Deuteronomy 8:5, JPS). This is clarified clearly by Sforno, who comments, “He gives you a superior moral/ethical challenge to help you achieve perfection as seen from His perspective” (Sforno, on Deuteronomy 8:5; sefaria.org). Bear in mind, that this axiom is as true for us today as it was for B’nei Yisrael in the wilderness. As we walk through the wilderness of our lives, let us recognize that the challenges we are facing are meant to bring us to a place of clarity, after successfully navigating those challenges.

parasha Eikev 5783

“Everything is in the hands of G-d, except for the fear of G-d.”

– Berachos 33b

 “And now, Israel, what doth the L-RD thy G-d require of thee, but to fear the L-RD thy G-d, to walk in all His ways, and to love Him, and to serve the L-RD thy G-d with all thy heart and with all thy soul; to keep for thy good the commandments of the L-RD, and His statutes, which I command thee this day?”  – Deuteronomy 10:12, JPS 1917 Tanach

Yiras H’Shem (fear of G-d) is a major component of one’s relationship to G-d; fear, in the sense of awe, reverence, and respect. The Torah records, “What doth the L-RD thy G-d require of thee, but to fear the L-RD thy G-d?” The quality of yiras H’Shem is what will determine the level of kedushah (holiness) in a person’s life. For our response to constant acknowledgment of G-d, will compel us to watch our own thoughts, speech, and behavior at all times, thereby elevating our level of kedushah.

Our response to H’Shem’s directive, through His commandments, requires giving Him the due respect that He deserves as our King. As a consequence of our reverence towards Him, we bring kedushah (holiness) into our lives through our obedience. We become sanctified through His commandments; every aspect of our lives may become sanctified (made holy). “Happy is everyone that feareth the L-RD, that walketh in His ways” (Psalm 128:1, JPS 1917 Tanach).

drash Eikev: yiras H’Shem

parashas Eikev 5781

“Everything is in the hands of G-d, except for the fear of G-d.” – Berachos 33b

 “And now, Israel, what doth the L-RD thy G-d require of thee, but to fear the L-RD thy G-d, to walk in all His ways, and to love Him, and to serve the L-RD thy G-d with all thy heart and with all thy soul; to keep for thy good the commandments of the L-RD, and His statutes, which I command thee this day?”  – Deuteronomy 10:12, JPS 1917 Tanach

Yiras H’Shem (fear of G-d) is a major component of one’s relationship to G-d; fear, in the sense of awe, reverence, and respect. The Torah records, “What doth the L-RD thy G-d require of thee, but to fear the L-RD thy G-d?” The quality of yiras H’Shem is what will determine the level of kedushah (holiness) in a person’s life. For our response to constant acknowledgment of G-d, will compel us to watch our own thoughts, speech, and behavior at all times, thereby elevating our level of kedushah.

Our response to H’Shem’s directive, through His commandments, requires giving Him the due respect that He deserves as our King. As a consequence of our reverence towards Him, we bring kedushah (holiness) into our lives through our obedience. We become sanctified through His commandments; every aspect of our lives may become sanctified (made holy). “Happy is everyone that feareth the L-RD, that walketh in His ways” (Psalm 128:1, JPS 1917 Tanach).

shiur Eikev 5781

 “Beware lest thou forget the L-RD thy G-d, in not keeping His commandments, and His ordinances, and His statutes, which I command thee this day.”

– Deuteronomy 8:11, JPS 1917 Tanach

This admonition exemplifies the connection between having an awareness of H’Shem’s presence, and the performance of mitzvoth (commandments). The message implies that if we do not observe the commandments, we will forget H’Shem. In other words, negligence in observance may lead to forgetfullness. Hence, having a belief in H’Shem’s existence is only the starting point, as inferred by the first commandment, “I am the L-rd your G-d,” understood as an pronouncement to believe in G-d. Yet, we must constantly remind ourselves of His presence, by keeping Him in mind through tangible means. Whether through prayer, study, or observance, our whole self may have the opportunity to be attached to Him:

“After the L-RD your G-d shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave.”

– Deuteronomy 13:5 , JPS 1917 Tanach

By attaching ourselves to H’Shem, above all else, we will not lose sight of Him, and fall into forgetfullness. Within the greater context of the passage, the admonition not to forget H’Shem, given to B’nei Yisrael, continues, to warn against a potential snare of material prosperity, wherein the acquisition of goods could lead to forgetfulness of H’Shem, “lest  thou say in thy heart: ‘My power and the might of my hand hath gotten me this wealth’” (Deuteronomy 8:17).

If the children of Israel become too caught up in their own achievements, once they enter Eretz Yisrael, then a constant remembrance of H’Shem could be replaced by the busyness of their lives. How much more of an admonition can this passage be viewed as relevant for us today in the postmodern world, where the noise, and constant activity of the world has the potential to drown out the silence of our inward person. This makes reflection, as well as a continual awareness of H’Shem, even more challenging for us. Yet, we may persevere, if we keep in mind “to love the L-RD your G-d, to walk in all His ways, and to cleave unto Him” (Deuteronomy 11:22).                                                                                                                                  

dvar Eikev 5781

 “But thou shalt remember the L-RD thy G-d, for it is He that giveth thee power to get wealth, that He may establish His covenant which He swore unto thy fathers”

– Deuteronomy 8:18, JPS 1917 Tanach

B’nei Yisrael, the Children of Israel will soon cross over the Jordan River, to their inheritance in Eretz Canaan, the Land of Canaan, otherwise referred to as the Promised Land. They will no longer receive the benefit of Divine Providence in a clear, unmistakable manner; the provision of manna, the bread from Shomayim (Heaven) will cease, and they will have to dig their own wells, in order to obtain water. In other words, B’nei Yisrael will become dependent on the land itself, through their own efforts.

Therefore, H’Shem’s Providence will not be as apparent to them; they may forget that all of their provisions are really from H’Shem, because they will not see H’Shem’s direct influence, except in regard, for example, to the timely amounts of rain, necessary for maintaining their crops, attributed to Him: “I will give the rain of your land in its season, the former rain and the latter rain” (Deuteronomy 11:14). Also, “I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied” (Deuteronomy 11:15).

The same is true today, even moreso, inasmuch that we attribute our wealth, success, and overall well-being to our own efforts, without realizing how all is dependent on our relationship to H’Shem. Not that we may adopt a passive stance towards the acquisition of a meaningful and substantial parnasah (livelihood), the pursuit of hatzlachah (success), and the maintenance of our refuah sheleimah (well-being); rather, we are reminded to acknowledge H’Shem’s hand in regard to our various situations and overall condition in life.

King David attributed all of his success in battle to H’Shem. Moreover, he said, “Both riches and honour come of Thee” (1 Chronicles 29:12). Regarding the ability to give generously, he noted, “who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of Thee, and of Thine own have we given Thee” (29:14). Likewise, inasmuch that we are able to acknowledge all that we have is from H’Shem, when we give tsedokah (charity), we are only returning to Him what is His.

motzei Shabbos: Eikev 5781

“And thou shalt remember all the way which H’Shem thy G-d hath led thee these forty years in the wilderness, that He might afflict thee, to prove thee, to know what was in thy heart, whether thou wouldest keep His commandments, or no.”

– Deuteronomy 8:2, JPS 1917 Tanach

The children of Israel were subjected to many nisyanos (challenges) within the space of the forty years of wandering in the wilderness. What was the purpose of experiencing these trials? “That He might afflict thee, to prove thee” (Deuteronomy 8:2, JPS). From this perspective, let us consider what is expressly stated, “that, as a man chasteneth his son, so H’Shem thy G-d chasteneth thee” (Deuteronomy 8:5, JPS). This is clarified clearly by Sforno, who comments, “He gives you a superior moral/ethical challenge to help you achieve perfection as seen from His perspective” (Sforno, on Deuteronomy 8:5; sefaria.org). Bear in mind, that this axiom is as true for us today as it was for B’nei Yisrael in the wilderness.