גַּֽם־עַ֭בְדְּךָ נִזְהָ֣ר בָּהֶ֑ם בְּ֝שָׁמְרָ֗ם עֵ֣קֶב רָֽב׃
또 주의 종이 이로 경계를 받고 이를 지킴으로 상이 크니이다
Tur HaArokh
והיה עקב תשמעון, “it shall be the result of your listening, etc.” Rashi understands the unusual word עקב, “heel,” as a reference to the sort of thing one steps on without giving it a second thought. If we relate to those commandments of Hashem that in our superficial way of evaluating things we consider as insignificant, irrelevant, by observing even such commandments by Hashem meticulously, Moses tells us that we will qualify for extraordinary success in our daily activities on the farm, etc. If we accept this approach by Rashi as correct, the Torah here speaks of two distinctly separate matters. The משפטים judgments, surely do not fall into the category of things the average man belittles, considers irrelevant. Moses must be understood as saying that in order to qualify for all the blessings that follow immediately, it is not enough to meticulously observe the seemingly immaterial command-ments, but we must meticulously observe the laws governing inter-personal relationships, laws that form the fabric of society, of civilization We must not even belittle those when the amount at stake seems trifling. Nachmanides suggests that possibly Rashi had in mind the משפטים that deal with matters and amounts that appear trifling, and that many judges would feel inclined not to waste their time on. Moses warns not to develop a cavalier attitude towards such “trifling” matters. Other commentators understand the word עקב as something that is the result of what preceded it, its outcome. We find that word in such a context in Psalms 19,12 בשמרם עקב רב, “by observing them there is much reward.” The meaning of our verse then would be: “it will be, as a result of your observing My commandments, etc., especially the ones governing human relationships, that Hashem on His part will fulfill the promises inherent in the covenant He made with you.” The beginning of something, in classical Hebrew, is usually referred to as בראש, “at the head,” i.e. the Torah employs body parts to illustrate beginnings; it is therefore not strange that it employs another body part, the heel, as something describing the end, the conclusion. Onkelos translates the word עקב as חלף, “in exchange for.” The word appears in that context in Numbers 18,21 and 18,31 where it describes the various gifts set aside for the priests as being an exchange for the Temple service performed by them on behalf of the people at large. He understands the concept of reward as a “balancing of the scales”, reverting to “zero” by wiping out an indebtedness. It is like Isaiah 40,4 והיה העקוב למישור, “that which had been bent will be straightened out again.” The meaning of our verse then would be: “in compensation for your observing My social commandments on account of My maintaining the terms of My covenant, I will indeed respond generously.” The reason Moses stressed the social laws especially is that many of the other commandments are not applicable in many peoples’ daily lives. He who is not a farmer does not have to observe the dozens of laws that address the farmer. Women are altogether not obliged to observe positive commandments linked to a specific time frame. The social laws apply to one and all at all times hence Moses uses them as an example. Overall, Torah observance by the people is measured against the background of how the social laws are observed. Furthermore, seeing that even the bringing to justice of someone guilty of certain sins against his fellow man does not reverse the situation created by the sin, and therefore many people tend to have compassion with the perpetrator when he was not an intentional criminal, Moses has to stress that the element of deterring a potential sinner overrides such considerations, as we hear again and again וכל העם ישמעו ויראו ולא יזידון עוד, “and the whole people shall hear and see and not sin again.” (Deut 17,13, et al) When discussing the person who tries to lure others into sin, especially idolatry, Moses reinforces this exhortation by warning the people not to advance excuses for the sinner, not to cover up for him, and not to do anything that would make it difficult to convict the culprit. Family members of guilty persons are especially warned not to allow their family ties, or their fear of a violent family member to override their duty to society at large.
Ramban
AND IT SHALL COME TO PASS ‘EIKEV’ YE HEARKEN. Eikev means “because.” So also, ‘eikev’ (because) that Abraham hearkened to My voice.1Genesis 26:5. And Rashi wrote: “If you will hearken even to the lighter commandments which a person usually treads upon with his ‘heels’ [i.e., those commandments which a person is inclined to treat lightly] then G-d will keep His promise to you.”2Rashi thus explains eikev as meaning “heel, footprint.” — The term “lighter commandments” thus means “lighter” in the sense that people regard them lightly because they think that the reward for their observance is of minor significance, and therefore, “they tread upon them with their heels,” so to say. But, as Scripture continues, these people are mistaken, since the reward for even these commandments is boundless. Now Scripture mentions the ordinances [And it shall come to pass ‘eikev’ ye hearken to these ‘ordinances’]3In other words, according to Rashi, that the verse is speaking of the “lighter commandments,” the question arises why are the ordinances mentioned here? It must be that the sense of the verse is as follows: “If you will hearken to those commandments which a person is inclined to treat lightly, such as the ordinances about monetary matters — then etc.” Thus, the reason ordinances are singled out more than statutes and testimonies is that Scripture wants to teach us that we should not hold them in disdain despite the fact that they deal merely with monetary matters. perhaps because he admonishes them not to be disdainful of the lightly-esteemed ordinances such as the laws pertaining to monetary matters.
And the commentators4Ibn Ezra and R’dak. have said that the meaning of the word eikev is that “in the end” there will be reward. Similarly, in keeping them [the ordinances of G-d] ‘eikev rav’ (there is [in the end] great reward).5Psalms 19:12. The verse here is thus stating: “and the end [the ultimate consequence] of your hearkening to the ordinances and your observing them is that G-d shall keep the covenant and the mercy, and He will love thee. ”6Verse 13. This is correct, for in the Sacred Language the beginning of anything is called rosh [literally: “head”], as it is said, ‘rosh’ (the beginning of) Thy word is truth.7Psalms 119:160. So also is the leader of the generation called “the head of the people,” and the best of spices is called rosh.8Exodus 30:23. Take also unto thee ‘b’samim rosh’ (‘the chief’ spices). Similarly, the conclusion of any matter is called akeiv (heel) as the Sacred Language adopts these figurative expressions from the human body; and thus “the head” is the beginning while “the heel” is the conclusion and end of the body. Scripture also speaks of the head and the tail9Further, 28:13: And the Eternal shall make thee the head and not the tail. [with reference to people], figuratively using the body of the animal.
And Onkelos rendered the word eikev as chalaf (“in exchange for”), like ‘cheilef’ (in return for) your service.10Numbers 18:31. Onkelos thus made it an expression of “roundabout” [the end result of a series of events], derived from the verse, and ‘he’akov (the crooked) shall be made straight11Isaiah 40:4. — I.e., the return of the exiles to Jerusalem will be unimpeded. — that is, the circuitous road which goes roundabout [will become a straight, level path]. So also ‘akubah’ of blood12Hosea 6:8. means “it is surrounded and encircled” [with blood]. The verse here is thus stating [according to Onkelos]: “and it shall come to pass that the effect caused by your hearkening to the ordinances and your performing them will be that G-d will keep His covenant with you.” He has explained it well. A similar expression is ‘biglal’ (for the sake of) this thing13Further, 15:10. which means “on account of,” from the word ‘v’gal’lu’ (and they roll) the stone.14Genesis 29:8. Similarly it is my opinion that every expression of akeivah is a term denoting “circle” or “circuit.” Thus: ‘akov haleiv’ (the heart is deceitful);15Jeremiah 17:9. ‘vaya’akveini’ (and he hath gotten the better of me) these two times;16Genesis 27:36. but Jehu did it ‘b’akbah’ (in subtlety)17II Kings 10:19. — all these being expressions of “rolling” and “circling.” Therefore they called Jacob “Jeshurun”18Further, 33:5. See also above, 2:10 (towards the end). [from the root yashar (straight and upright)] because the opposite of “the deceitful one” is he who is “upright” [as indicated by the name “Jeshurun”]. Similarly, the end-part of the foot, called akeiv — as it is said, and his hand seizing ‘ba’akeiv (the heel) of Esau19Genesis 25:26. — is so called because of its roundness, just as the [Sacred] Language calls the middle part [palm and sole] of the hand and foot kapoth,20Ibid., 40:11: And I gave the cup into ‘kaph’ (the hand of) Pharaoh. Ezekiel 1:7: ‘v’kaph’ (and the sole) of their feet. because of their being shaped like golden kapoth (spoons). This usage [of the term akeiv] is common in the [Sacred] Language, just as the Rabbis have said in the Sifre:21Sifre, V’zoth Habrachah 343. “At His right hand was a fiery law unto them.22Further, 33:2. When the word came forth from the mouth of the Holy One, blessed be He, it would go by way of the right hand of the Holy One to the left of Israel, v’okeiv (and it encircled) the camp of Israel twelve miles by twelve miles.” So also is the expression:23Baba Kamma 113a. “they come upon him ba’akifin,” meaning “with circuitous and subtle arguments,” like the word akeivin as these two letters [the veth and the fei] were considered by the Sages to be interchangeable, as I have already explained.24Leviticus 19:20. See also Exodus 15:10 — Vol. II, p. 198.
He mentioned these ordinances25According to Rashi who explained that the word eikev suggests “the lighter commandments” [as explained above] we understand why the verse singles out only these ordinances [and not the statutes etc.] because the ordinances, applying as they do to monetary matters, are often treated lightly by people; hence the need by Scripture to warn against it. But according to the interpretation of Onkelos and Ramban that eikev means “in return for,” and the verse refers to the reward for observing the commandments, the question arises why did Scripture single out only the ordinances? Ramban proceeds to answer this question: “He mentioned these ordinances in order etc.” in order to warn exceedingly concerning the ordinances [i.e., judgments], for it is impossible that of a large nation, everyone be heedful of all commandments so as not to transgress any of them, and it is only through the judgments [of the court] that they establish [the firm authority of] the Torah, just as it says of them, and all Israel shall hear, and fear.26Further, 21:21. Moreover, many people will have pity [and refrain from] stoning a man or burning him after the transgression had been committed, as it is said, Thine eye shall not pity him.27Ibid., 19:13. Then also they might fear the mighty ones as well as those who lead astray, as it is said, ye shall not be afraid of the face of any man, for the judgment is G-d’s,28Above, 1:17. and in the case of the false prophet it says, thou shalt not be afraid of him.29Further, 18:22. He mentioned all these in the case of an inciter [to worship idols] saying, thou shalt not consent unto him, nor hearken unto him; neither shalt thine eye pity him, neither shalt thou spare, neither shalt thou conceal him,30Ibid., 13:9. warning nor hearken unto him30Ibid., 13:9. because of his misleading [you], neither shalt thine eye pity him30Ibid., 13:9. because of the pity that compassionate people show towards the condemned, and neither shalt thou conceal him30Ibid., 13:9. by remaining silent [and not presenting testimony against him] because of his might and fear of members of his family.
And the commentators4Ibn Ezra and R’dak. have said that the meaning of the word eikev is that “in the end” there will be reward. Similarly, in keeping them [the ordinances of G-d] ‘eikev rav’ (there is [in the end] great reward).5Psalms 19:12. The verse here is thus stating: “and the end [the ultimate consequence] of your hearkening to the ordinances and your observing them is that G-d shall keep the covenant and the mercy, and He will love thee. ”6Verse 13. This is correct, for in the Sacred Language the beginning of anything is called rosh [literally: “head”], as it is said, ‘rosh’ (the beginning of) Thy word is truth.7Psalms 119:160. So also is the leader of the generation called “the head of the people,” and the best of spices is called rosh.8Exodus 30:23. Take also unto thee ‘b’samim rosh’ (‘the chief’ spices). Similarly, the conclusion of any matter is called akeiv (heel) as the Sacred Language adopts these figurative expressions from the human body; and thus “the head” is the beginning while “the heel” is the conclusion and end of the body. Scripture also speaks of the head and the tail9Further, 28:13: And the Eternal shall make thee the head and not the tail. [with reference to people], figuratively using the body of the animal.
And Onkelos rendered the word eikev as chalaf (“in exchange for”), like ‘cheilef’ (in return for) your service.10Numbers 18:31. Onkelos thus made it an expression of “roundabout” [the end result of a series of events], derived from the verse, and ‘he’akov (the crooked) shall be made straight11Isaiah 40:4. — I.e., the return of the exiles to Jerusalem will be unimpeded. — that is, the circuitous road which goes roundabout [will become a straight, level path]. So also ‘akubah’ of blood12Hosea 6:8. means “it is surrounded and encircled” [with blood]. The verse here is thus stating [according to Onkelos]: “and it shall come to pass that the effect caused by your hearkening to the ordinances and your performing them will be that G-d will keep His covenant with you.” He has explained it well. A similar expression is ‘biglal’ (for the sake of) this thing13Further, 15:10. which means “on account of,” from the word ‘v’gal’lu’ (and they roll) the stone.14Genesis 29:8. Similarly it is my opinion that every expression of akeivah is a term denoting “circle” or “circuit.” Thus: ‘akov haleiv’ (the heart is deceitful);15Jeremiah 17:9. ‘vaya’akveini’ (and he hath gotten the better of me) these two times;16Genesis 27:36. but Jehu did it ‘b’akbah’ (in subtlety)17II Kings 10:19. — all these being expressions of “rolling” and “circling.” Therefore they called Jacob “Jeshurun”18Further, 33:5. See also above, 2:10 (towards the end). [from the root yashar (straight and upright)] because the opposite of “the deceitful one” is he who is “upright” [as indicated by the name “Jeshurun”]. Similarly, the end-part of the foot, called akeiv — as it is said, and his hand seizing ‘ba’akeiv (the heel) of Esau19Genesis 25:26. — is so called because of its roundness, just as the [Sacred] Language calls the middle part [palm and sole] of the hand and foot kapoth,20Ibid., 40:11: And I gave the cup into ‘kaph’ (the hand of) Pharaoh. Ezekiel 1:7: ‘v’kaph’ (and the sole) of their feet. because of their being shaped like golden kapoth (spoons). This usage [of the term akeiv] is common in the [Sacred] Language, just as the Rabbis have said in the Sifre:21Sifre, V’zoth Habrachah 343. “At His right hand was a fiery law unto them.22Further, 33:2. When the word came forth from the mouth of the Holy One, blessed be He, it would go by way of the right hand of the Holy One to the left of Israel, v’okeiv (and it encircled) the camp of Israel twelve miles by twelve miles.” So also is the expression:23Baba Kamma 113a. “they come upon him ba’akifin,” meaning “with circuitous and subtle arguments,” like the word akeivin as these two letters [the veth and the fei] were considered by the Sages to be interchangeable, as I have already explained.24Leviticus 19:20. See also Exodus 15:10 — Vol. II, p. 198.
He mentioned these ordinances25According to Rashi who explained that the word eikev suggests “the lighter commandments” [as explained above] we understand why the verse singles out only these ordinances [and not the statutes etc.] because the ordinances, applying as they do to monetary matters, are often treated lightly by people; hence the need by Scripture to warn against it. But according to the interpretation of Onkelos and Ramban that eikev means “in return for,” and the verse refers to the reward for observing the commandments, the question arises why did Scripture single out only the ordinances? Ramban proceeds to answer this question: “He mentioned these ordinances in order etc.” in order to warn exceedingly concerning the ordinances [i.e., judgments], for it is impossible that of a large nation, everyone be heedful of all commandments so as not to transgress any of them, and it is only through the judgments [of the court] that they establish [the firm authority of] the Torah, just as it says of them, and all Israel shall hear, and fear.26Further, 21:21. Moreover, many people will have pity [and refrain from] stoning a man or burning him after the transgression had been committed, as it is said, Thine eye shall not pity him.27Ibid., 19:13. Then also they might fear the mighty ones as well as those who lead astray, as it is said, ye shall not be afraid of the face of any man, for the judgment is G-d’s,28Above, 1:17. and in the case of the false prophet it says, thou shalt not be afraid of him.29Further, 18:22. He mentioned all these in the case of an inciter [to worship idols] saying, thou shalt not consent unto him, nor hearken unto him; neither shalt thine eye pity him, neither shalt thou spare, neither shalt thou conceal him,30Ibid., 13:9. warning nor hearken unto him30Ibid., 13:9. because of his misleading [you], neither shalt thine eye pity him30Ibid., 13:9. because of the pity that compassionate people show towards the condemned, and neither shalt thou conceal him30Ibid., 13:9. by remaining silent [and not presenting testimony against him] because of his might and fear of members of his family.
Kli Yakar
And a proof for our words from what is concluded in the Yalkut (446) “And it shall be, if you hearken [eikev]” This is as it is said (Psalms 49:6), Why should I fear in days of evil, when the iniquity of my heels [akevai] surrounds me. David said, “I am not afraid of the severe [transgressions] because they are severe, but I am afraid of the minor ones, lest I transgressed them, and You said, ‘Be careful with a minor commandment as with a severe one.’ Therefore it says, And it shall be, if you hearken [eikev].” David said before the Holy One, blessed be He, “Your servant is careful with them; in keeping them there is great reward [eikev rav] (Psalms 19:12). How abundant is Your goodness (Psalms 31:20) — this refers to the reward for minor commandments,” end of quote.
I searched throughout the entire Scripture and did not find where the Holy One, blessed be He, said, “Be careful with a minor commandment as with a severe one,” so how did David say, “and You said, etc.”? And how did the author of the midrash connect his words to the verse And it shall be, if you hearken [eikev]? And what indicates that the verse How abundant is Your goodness speaks about the reward for minor commandments?
Rather, certainly he found it difficult [to understand] And it shall be, if you hearken [eikev] to the judgments [mishpatim] — why didn’t it also mention the statutes [chukim]? Furthermore, if the word “eikev” alludes to minor commandments, it should have said “and the judgments,” because the word “et” [in “et hamishpatim”] is not connected to what is above.
I searched throughout the entire Scripture and did not find where the Holy One, blessed be He, said, “Be careful with a minor commandment as with a severe one,” so how did David say, “and You said, etc.”? And how did the author of the midrash connect his words to the verse And it shall be, if you hearken [eikev]? And what indicates that the verse How abundant is Your goodness speaks about the reward for minor commandments?
Rather, certainly he found it difficult [to understand] And it shall be, if you hearken [eikev] to the judgments [mishpatim] — why didn’t it also mention the statutes [chukim]? Furthermore, if the word “eikev” alludes to minor commandments, it should have said “and the judgments,” because the word “et” [in “et hamishpatim”] is not connected to what is above.