Parshas Eikev
The word eikev (Devarim 7:12) has many meanings, but it also implies a contract between the Jews and G-d. “If you listen to these laws, safeguard them and keep them, then G-d will reciprocate by keeping the covenant and the kindness that he swore to your forefathers.”
Eikev also means footsteps. “Follow the footsteps of the flocks and graze your young goats among the shepherds’ encampments” (Shir HaShirim 1:8). Based on this meaning, here the Torah is saying: “If you are at a loss how to survive among the nations in exile, then follow the footsteps of your forefathers by observing My laws. Send your children, your young goats, to study Torah in your synagogues and study halls.”
The listening we have to do is to the echoes of the footsteps of Avraham, Yitzchak and Yaakov who left their imprint in the sands of time, as recorded in the words of the Torah. Read the parshiyos of Vayetzei and Vayishlach and study the story of how Yaakov survived the spiritual perils of Lavan and the physical threats of Eisav. Read the parsha of Toldos and learn how Yitzchak transacted business with the Philistines. And above all, read the parsha of Vayera and listen to what G-d said about Avraham. “‘I have loved him because he commands his children and his household after him to keep the ways of G-d, doing charity and justice’ – and then G-d will bring about everything He promised” (Bereishis 18:19).
The word “charity” in this sentence comes before “justice.” Avraham is teaching us how to safeguard the mishpatim, the laws of the Torah. We can do that by putting charity first, by waiving our rights in favor of others – lifnim mi’shurat ha’din (beyond the black letter of the law). We can render the courts redundant by being kind and charitable to each other. We are told that Jerusalem was destroyed because the judges limited their decisions to the letter of Torah law, instead of going beyond the letter of the law and seeking equity (Bava Metzia 30b). If we show kindness, then G-d will reciprocate by keeping His covenant and by bestowing kindness on us.
The covenant refers to the covenant between G-d and Avraham. “You made a covenant with Avraham to give the land of Israel to him and to his descendants” (Nechemiah 9:8.). But as Avraham asked, “How can I be certain that future generations will be loyal to the Torah, that they will not turn against it and lose the land?” (Bereishis 15:8). This is where the chesed, the kindness of G-d kicked in. If they offer up korbanot to me, their sins will be forgiven and they will hold onto the land (Bereishis 15:9). There is kindness in forgiveness and it is forgiveness that preserves the marriage bond between G-d and man, just as it does between man and wife.
We are warned not to become arrogant after we settle in the Land of Israel. “Lest you eat and be satisfied, and you build yourselves beautiful houses to dwell in and earn much gold and silver and multiply your wealth and you will become haughty and forget G-d who took you out of Egypt and freed you from slavery” (Devarim 8:12).
There was no danger of becoming arrogant in the desert. There were no self-made men there. It was clear to all that manna rained down from heaven, that water was provided in merit of Miriam, that clothes lasted forever and one’s feet did not swell in the heat (8:4). Even upon entering the land of Israel, it was clear that everything was given free of charge with no effort involved. “When G-d brings you to the land that he swore to your fathers, you will find great flourishing cities that you did not build, houses filled with all good things that you did not earn, water wells that you did not dig, and vineyards and olive trees that you did not plant” (6:10-11).
The real danger of becoming arrogant emerged in the third generation in which the travails of surviving the desert and conquering the land were relegated to the distant past. “When you beget children and grandchildren and will have been long in the land” (4:25). Then, when you earn your own living and build your own houses, you will be tempted to believe that the success is all yours and G-d is no longer part of it. “And you will say in your heart: My strength and the might of my hand made me all this wealth. Then you shall remember Hashem your G-d that it is He who gave you the strength to make wealth” (8:17-18). Your success comes from the same G-d who took you out of Egypt. That is why we mention the exodus from Egypt in the blessing after meals when we thank G-d for our success.
The numerical value of “ram” as in “ram levavcha” (8:14) is 240. It is the same numerical value as Amalek. Whenever we forget who it is that recharges our batteries and we believe we are secure enough to attribute our success to ourselves, then our enemies will remind us where our strength comes from, that without G-d’s help we are helpless. Indeed, the reign of the kings of Israel lasted for only 240 years, equal the numerical value of ram. Their reign was cut off because of their haughtiness.
“At that time, G-d said to Moshe carve out two stone tablets” (10:1). The word the Torah uses here for two is “shnei,” as opposed to the word “shenayim.” Shnei means that the two items must be equal and identical, just like the shenei se’irim, the two goats on Yom Kippur (Vayikra 16:7). The message is that the two tablets, one containing the five commandments regulating conduct between man and G-d and the other tablet containing the five commandments regulating conduct between human beings are of equal importance.
