Комментарий к Дварим 7:12

Deuteronomy 7:12: The word 'eikev' appears earlier in the Torah: "because [eikev] Avraham listened to My voice...". We find that 'eikav' means 'because', and that's why Avraham was blessed. 'Eikev' also means 'heel,' which is attributed to tsaddikim since they're the level of heel--they don't consider themselves anything at all [heel is a symbol of humility]. This is what King David meant "...forever to the last": [he meant that] "I [King David] am always at the level of a heel because what I am and what is my life" [as in, he is humble like a heel]. This is also the level of Avraham Avinu since "I [Avraham] am dust and ashes"-- he didn't consider himself to be important. G-d praises Avraham due to his humility, "because [eikev] Avraham listened to My voice...". Even though Avraham considered himself to be a "heel", he guarded the mitzvot and chukot. We also find the same sentiment with R Yochanan ben Zaki. He praised his five students. Why only 5 [of all his thousands of students]? Why he did he count his praise? These 5 pupils always considered themselves as mere students--they didn't consider themselves as important at all. They were like a student who needs his teacher all the time. That's why he had to list their praise-- they were unaware it. So that's why Hashem praised Abraham: he was a level of heel. This is the meaning of verse [from the beginning]: "if you will listen"-- if you will be at the level of a heel and listen to Hashem-- He will give you brachot. This is the meaning of the Jewish people's utterance "I'm black and beautiful" (Shir HaShirim): I am beautiful _because_ I am black [to paraphrase: "I'm aware of my position and that makes me beautiful"].

והיה עקב תשמעון AND THE CONSEQUENCE WILL BE, IF YE HEARKEN (The Hebrew text may be taken to signify if you will hear the heel, עקב) — If, even the lighter commands which a person usually treads on with his heels (i.e. which a person is inclined to treat lightly), ye will hearken to,

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., 4:11: 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.

והיה עקב תשמעון, "It will be because you hearken, etc." Why did the Torah have to write the word והיה? If the word refers to G'd keeping His covenant with us, i.e. ושמר …את הברית, it would have sufficed for the Torah to write עקב תשמעון without the word והיה as introduction. Another problem is the use of the word עקב instead of simply אם "if." In a simliar situation in Leviticus 26,3 the Torah wrote אם בחוקותי תלכו, "if you walk in My statutes." Tanchuma on our verse writes that the word עקב heel, is an allusion to the kind of commandments people ignore, i.e. step on with their heels because they consider them as inconsequential. This is a purely homiletical comment, of course.

ושמר ה' אלוקיך לך, G’d keeps His covenant, i.e. the assurances He gave to the patriarchs concerning their descendants, with any generation which is fit, loyal and deserving. If the descendants do not keep His commandments then the covenant is valid for subsequent generations which do observe the terms of the covenant.

והיה עקב תשמעון, Moses explains that the reason why the King, i.e. G’d, commands them to observe all these commandments is in order to be able to fulfill the promises made to their forefathers regarding them. The people were meant to observe these commandments out of a feeling of love for G’d, not because they did so in order to earn a reward. [If I understand the author correctly, the wordsואת החסד in the phrase את הברית והחסד, are to establish reciprocity of G’d’s loving care for the patriarchs, the parties to the covenant, and their descendants’ feeling of love on their part towards the Creator. Ed.]

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.

If, even the lesser commandments, etc. Rashi is answering the question: Why is it written עקב, which means “because of,” and implies they will definitely heed these laws, as we find regarding Avraham. There it is written (Bereishis 26:5), “Because (עקב) you have heeded My voice etc,” and Avraham definitely listened to His voice and wished to slaughter his son. If so, here also it implies they will definitely listen. But it says (Megillah 25a), “Everything is in the hands of Heaven except for the fear of Heaven.” Therefore Rashi explains that עקב means [“heel,” referring to] the lesser commandments (i.e., those commandments that people do not regard as being worth much reward). Therefore Rashi also says, “If, even the lesser commandments,” meaning, it is not definite. Additionally, because משפטים here refers to all the commandments and not just to monetary matters — since monetary matters are not mentioned here — then how can the verse say האלה (these)? Therefore, Rashi changes [the meaning of] the word משפטים [usually referring to monetary laws] to מצות [commandments, in general]. (Re”m). Another explanation is that Rashi is answering the question: The verse should say, “If you will heed the commandments,” as it is written in Parshas Ki Savo (below 28:1), “If you will heed,” and (ibid v. 15), “If you will not heed.” Therefore it is written עקב, to imply “the lesser commandments etc.”

V. 12. והיה עקב. Während im Vorhergehenden ausgeführt ist, dass im Einzelleben dem wahrhaft Guten der Lohn seiner Guttaten nicht im eigenen hieniedigen Dasein reift, werden hier die segensreichen Wirkungen gezeichnet, die der Gesamtheit aus einem pflichtgetreuen Gesamtleben als Folge dieser Pflichterfüllung, nicht als anzustrebender Lohn, hervorgehen werden. Alle Gebote des göttlichen Gesetzes, die חקים ,מצות ,עדות und משפטים, werden daher hier unter den einen Begriff: משפטים zusammengefasst, sie sind in tiefem Grunde nichts als "Rechtssätze", mit welchen den verschiedensten Verhältnissen und Beziehungen des leiblichen und geistigen Einzeln- und Gesamtlebens das ihnen nach dem Massstabe des צדק, des göttlichen Weltzustandsideals Gebührende gezollt wird. Als solche, als schuldige Rechtspflicht, die keinen Dank und keinen Lohn zu beanspruchen hat, sollen sie erfüllt werden. Sie sind alle aber so tief der Natur und der Bestimmung der Dinge und Menschen entsprechend und sie stehen in einem solchen Einklang unter einander, dass aus ihrer treuen Gesamterfüllung der segensreichste Zustand eines nationalen Daseins auf Erden hervorgeht.

והיה עקב תשמעון, “it will be as a consequence of your hearkening, etc.” Rashi comments on why Moses used the word עקב, “heel,” here when he could have used numerous other words meaning: “as a result of.” He says that Moses refers here to the kind of commandments which the average person tramples underfoot with his heel, is hardly conscious of, for the observance of which meticulously the Torah promises great reward, even though it takes no effort to fulfill theses commandments. This is also what David had in mind in Psalms 49,6 when he said: למה אירא רע בימי עון עקבי יסובני, “why should I be afraid of trouble in days to come –seeing that I have fulfilled the most difficult commandments?-He answers rhetorically, “I have reason to be afraid of being punished for trespassing the commandments that are so easy to fulfill as it is to put one heel behind another.” Our sages in Ethics of the Fathers chapter 2 mishnah 1, warn us to be as meticulous to fulfill the commandments which are easy to fulfill as we are with fulfilling the commandments which are difficult and expensive to fulfill. Something along the same line has been written in Proverbs 5,6 where Solomon warns: ארח חיים פן תפלס נעו מעגלותיה לא תדע “she (the immoral woman who is the subject here) does not chart a path of life; her ways are unstable; you do not know them.” Solomon warns us not to apply our yardsticks to different commandments and taking credit for the ones we performed with a great deal of effort, while neglecting to fulfill the ones we considered as unimportant. We have no way of knowing how G–d values the performance of different commandments, so that we do not know what rewards are in store for their performance. This can be illustrated best by a parable. A king had an orchard; he brought workmen to that orchard to plant trees and did not tell them how much he would pay each for each tree that they planted. If he had told them beforehand which planting would be paid for most, he would find at the end that only half the orchard had been planted with trees, as the workers would, of course, all plant the trees for which they would be paid the most. According to Rabbi Shimon ben Yochai, G–d revealed the reward of only two of all the commandments; one is the commandment which is the easiest to fulfill, the other is the commandment which is the hardest to fulfill. Honouring father and mother is the easiest commandment to fulfill, it can be fulfilled several times daily without special effort. The other is the sending away of the mother bird when one plans to take the chicks it had hatched or was about to hatch. Both of these commandments are rewarded with same reward, long life of the person who fulfills them. The reason is that G–d wanted to show the world that there are commandments which we think must carry a great reward, and others which precisely because they are so easy to fulfill, and the opportunity to fulfill them is ever present, so that we might have thought that they cannot carry much of a reward. [The author continues with further elaborations, which I have omitted as the point has been made sufficiently. Ed.]

והיה עקב משמעון, “it shall come to pass as a result of your hearkening, etc;” Moses tells the people that on account of their observing the laws of the Torah the blessings following will be bestowed upon them collectively. On the other hand, if you do not observe His commandments He will not fulfill the terms of His covenant until the following generation.

ושמר ה׳ וגו׳ THEN THE LORD [THY GOD] WILL KEEP FOR THEE His promise (Midrash Tanchuma, Eikev 1).

את המשפטים, for the earth’s continued existence is linked to performance of justice by its inhabitants. (Proverbs 29,4)

He will keep His promise to you. Rashi is answering the question: Scripture writes ושמר, which implies that Hashem will fulfill His oath. But, why should He not fulfill His oath? Therefore, Rashi explains: He will keep His promise to you. Additionally, Rashi says the word ישמור (He will keep) instead of ושמר. This shows that the prefix vav does not mean “and,” rather, the vav reverses the past tense to the future tense.

I think we must explain the word in terms of the statement in Bereshit Rabbah 42,3 that whenever the Bible uses the term והיה it implies that something pleasant is being discussed. Moses was telling the Israelites that it does not behoove a person to rejoice unless he feels secure in the knowledge that he has fulfilled all his obligations vis-a-vis G'd. As long as a person is conscious of failing to perform either certain positive or negative commandments he must not deport himself in a joyful manner. This is what Kohelet had in mind when he said (Kohelet 2,2: ולשמחה מה זה עשה", "and of joy, what does this accomplish?" Moses tells us "as a result of your hearkening to these statutes etc." you will become joyful. There are other instances when the word עקב is used in a similar vein by our sages such as in Sotah 49 where the Mishnah says that at the end (עכבתא) of the period preceding the arrival of the Messiah disrespectful behaviour will become the norm. The period immediately preceding the arrival of the Messiah is referred to as עקב. Similarly, once people have reached the level where they fulfill all of G'd's commandments they qualify for a life full of joy. The author of Chovot Halevavot phrases this thought as follows in the fourth chapter of his treatise dealing with Perishut. "Any person deserving of the title Parush is sad on the inside but exudes joy on the outside." The reason he does not feel this joy is that it does not behoove a person who will eventually appear before his Maker for judgment feeling full of shame and embarassment to be prematurely joyful in this life. If this applies to people deserving of the appellation פרוש, ascetic, pious, then an ordinary mortal who may be guilty of death for sins committed must most certainly not feel joyful. If we use these examples of the use of the word עקב we must understand it as a level when the Israelites have hearkened to every last one of all the commandments.

Diese von dem Betreffenden nicht angestrebte, sich gleichsam von selbst ergebende Folge heißt: עקב, ja eigentlich: Ferse. Es ist das, was dem Gehorsam nachfolgt, nicht was er im Auge hat. Daher knüpfen die Weisen an diesen Ausdruck die eingehendsten Belehrungen über die Gesinnung, in welcher das göttliche Gesetz von uns Erfüllung zu erwarten hat. אורח חיים פן תפלם שלא תהא נושא ונותן במצותיה של תורה אי זו שכרה מרובה ועושה אותה למה נעו מעגלותיה ולא תדע מטולטלין הן שבילי התורה, dass wir nicht etwa die einzelnen Gebote auf die Wagschale unserer Überlegungen legen möchten, um zu erwägen, welcher Gebote wohl ein größerer Lohn harren möge, damit wir diesen unsere vorzügliche Beachtung zuwenden wollten. Die Wege des Gesetzes bilden sich immer erweiterndere, in einander sich verlierend übergehende Kreise. Wir können die Folgen der Erfüllung eines Gebotes nicht übersehen. Sie greifen in einander ein, und an das kleinste, uns geringfügig erscheinende Gebot knüpfen sich die weitreichendsten Folgen. Darum sollen unterschiedslos alle Gebote von uns mit gleicher gewissenhafter Treue erfüllt werden, alle uns in gleicher Geltung stehen, alle nur aus Pflichtgefühl zur Erfüllung kommen, und uns überhaupt nicht ein Gedanke von zu erwartendem größeren oder geringeren Lohn leiten. — Die sprachliche Tatsache ferner, dass עקב das nicht mit Bewusstsein Angestrebte, das außer Beachtung Bleibende andeutet, gibt den Belehrungen der Weisen Veranlassung, dies, aus dem Bereich der Wirkungen des Gesetzes in das Bereich des Gesetzesinhalts übertragen, zugleich die Mahnung sagen zu lassen: והיה עקב תשמעון וגו׳, gerade dem unsere gesetzerfüllende Aufmerksamkeit zuzuwenden, was, je nach den wechselnden Zeiterscheinungen, als vermeintlich geringfügiger bei Seite gelassen zu werden pflegt, nach ihrem Ausdruck: מצות שאדם דש בעקבן, über die man als minderbedeutend hinüberschreitet und sie mit der Ferse hinterwärts tritt. Eine solche willkürliche Scheidung der Gesetze in vermeintlich wichtige und minder wichtige, namentlich eine solche Scheidung der sogenannten מצות שבין אדם לחברו und שבין אדם למקום war von je das Verhängnisvollste für uns. Der endliche Untergang unseres ersten Staatenglücks wird der Hintansetzung zunächst der מצות שבין אדם למקום, der unseres zweiten Staatenglückes der Hintansetzung der מצות שבין אדם לחברו zugeschrieben, eine heilvolle Zukunft erblüht uns nur, wenn wir das göttliche Gesetz ganz fassen und es unterschiedslos zur Erfüllung bringen. Nur als תורת ד׳ תמימה ist sie משיבת נפש. —

ושמרתם, and study them, (according to Sifri)

Moreover, a person does not experience a feeling of joy until he has completed the "hearkening," i.e. performance of the commandment in question. He cannot be certain that he has done everything correctly. This is similar to what we have been told in Job 15,14-15: "How can a human being feel righteous if G'd does not even believe that His angels are righteous?"

תשמעון את ist nicht gehorchen, sondern hören, in den Geist aufnehmen. Es sind die drei Stadien gezeichnet, die zur Gesetzeserfüllung gehören: עשיה ,שמירה ,שמיעה, Lernen, gewissenhaftes Bewahren, Erfüllen; es ist das Übergehen des Gesetzes in Geist, Gesinnung und Tat.

ועשיתם אותם, as a result of studying them you will perform them in accordance with halachah.

Another lesson to be learned from this verse is that Torah must be studied in a joyful frame of mind. This is why a mourner is not allowed to study Torah (compare Yoreh Deyah 384).

ושמר ה' אלוקיך לך את הברית, the one He swore, when He said (Genesis 17,7) “I will give My covenant between Me and you, and between your descendants after you for all generations as an eternal covenant, to be your G’d and that of your descendants after you.” Being our G’d means that He will supervise our fates not by means of some intermediary, such as the fates which are supervised by appointees of G’d, including horoscopes, and angels assigned to each nation. Besides, anything which is done by G’d personally, without His having recourse to an intermediary, is something that endures forever. Compare Kohelet 3,14 כי כל אשר יעשה האלוקים הוא אשר יהיה לעולם,”anything which G’d does Himself is something that will endure forever.” By contrast, transient phenomena, [such as extinct species, for instance, Ed.] are proof of the fact that they were the products of intermediaries of G’d. [G’d had commanded the waters to produce the living creatures of the waters, and He had commanded the earth to produce vegetation and the mammals, etc. Water and the earth are both intermediaries. Ed.]

Our verse also contains an allusion to Psalms 19,9: "The precepts of G'd are just, rejoicing the heart." Accordingly, we have to read the verse as if it said: "you will be joyful as a result of hearkening to G'd's commandments." The joy may even be the reward, עקב, of your Torah-study. This may be an aspect of what we are told in Avot 4,2 that performing one commandment results in that person performing more commandments. This next מצוה may be the joy one experiences.

ואת החסד, as He had said in Genesis 17,8 when He promised the land of Canaan to Avraham’s descendants. Such acts are acts of loving kindness and have nothing to do with the reward awaiting us as compensation for performing the commandments in the world to come. (based on the statement in Kidushin 39 that reward, in the sense of compensation, for commandments performed is not something that is due while we are on earth.)

The Zohar volume three page 213 says there is no joy before G'd equal to the joy G'd experiences at the time Israel studies Torah. The Torah uses the word והיה without being specific to show that this joy will be of a very general nature, it will embrace the whole earth all because you hearken to the Lord's commandments. The word עקב also is a hint that a Torah-observant Jew is humble, the word עקב, "heel," reminding him of the need for humility. Once he approaches Torah in such a spirit, תשמעון, "you will hear," i.e. understand the deeper meaning of the Torah and its commandments.

It is possible that the suffix ן in the word תשמעון is an allusion to the "50 gates of insights." If so, the message is that if one is able to acquire the virtue called humility one will be able to listen to and to understand the words of the Torah. Having reached that stage one will also be able to ושמרתם to "keep" the commandments (in the sense of not committing violations) seeing one has understood them. Torah study and observance of the negative commandments is a protective shield against sin and leads to performance of the positive commandments.

ושמר ה׳ אלקיך לך את הברית, "and the Lord your G'd will keep for you the covenant, etc." The use of the inverted ו in order to change a past tense into a future tense here needs analysis. We would have expected the Torah to write והיה עקב תשמעון ישמור השם. "As a result of your hearkening…G'd will keep His covenant, etc." In view of my explanation that either the word עקב or the word תשמעון is the focus of this verse it makes perfect sense for the Torah to write ושמר the letter ו being a conjunctive ו as well as a ו ההיפוך. The Torah gives us the choice of either interpretation.

לך את הברית, "to you the covenant, etc." This sounds peculiar. It appears to mean that only after Israel has observed the spirit and the letter of all the commandments will G'd keep His covenant with us. This appears to contradict what the Torah wrote in Deut. 9,5: "Not for your righteousness, etc. are you about to take possession of their lands but because of their wickedness, etc., and in order that G'd can keep the word which He swore to your forefathers, etc." This establishes clearly that G'd would keep His covenant even if the Israelites did not prove to be righteous! In fact the verses following with their blessings will be the litmus test if G'd only let you dispossess the Canaanite nations because of His oath to the forefathers, or because of your own merit. In the former case your tenure will be shortlived; in the event you entered because you keep G'd's commandments you will experience all the blessings listed beginning with verse 13.

We may also explain this verse by analysing the promise G'd had made to Abraham. In Genesis 15, 14-16 G'd made two promises. 1) To take the Jewish people out of their bondage with great riches and that the fourth generation of the Emorites counting from Abraham's time [or the generation who left for exile. Ed.] would return to the land of Canaan. 2) to give to the Israelites possession of the land from the river of Egypt as far as the river Euphratus, i.e. the lands of 10 Canaanite tribes (verse 18). At this point (9,5) the Torah says that G'd would keep the first of the promises made to Abraham even if the Israelites were not deserving because the Emorites had forfeited the land and G'd had made a promise to Abraham. He would give the Israelites a homeland which would suffice for them. In the event you find that they did not have sufficient land as the tribes of Joseph complained in Joshua 17,14 that they were far too numerous for the amount of land allocated to them. This was because the second promise to Abraham that the land of Israel would extend to the river Euphratus had not been fulfilled. Moses promises in our verse that if the Israelites were to fulfil all the commandments they could count on G'd to also keep the second part of His covenant with Abraham forthwith, i.e. their territory would extend from the river of Egypt to the river Euphratus.

It is also possible to understand Moses' words as referring to the seven Canaanite tribes (instead of to all ten), whereas concerning the lands of the remaining three tribes he said ואת החסד, meaning that the gift of the land of these additional three tribes was to be considered as a great act of kindness. An intelligent reader will observe that the lands of these three nations Edom, Ammon, and Moav comprise most of the civilised world. Yuma 10 claims that the kingdom of Edom (Rome) covers most of the known parts of the globe. No wonder that Moses refers to possession of so much land as an outstanding act of kindness. This is quite true as in all these years of our history we have not yet experienced fulfilment of this act of kindness. In the meantime we are still waiting for G'd to give us the additional part of our inheritance.

There is still another way of looking at our verse. The words עקב תשמעון are an assurance by Moses to the people that in order to dispossess the Canaanites and to inherit their land they did not need to rely on the oath G'd had sworn to Abraham. All they had to do was to keep G'd's commandments. G'd would then keep the covenant on account of the merits the people had acquired. If you possess personal merit such merit is far superior to the merit of the ancestors working on your behalf. Moses makes a point of saying לך את הברית, "to you the covenant;" he did not content himself with saying merely: ושמר לך ה׳ את הברית". The difference in the position of the word לך is crucial to the understanding of our verse. Moses wanted the word לך to appear next to the word הברית. By saying ושמר, Moses indicated that if possession of the land of Canaan would be due to Israel's own merit G'd would keep His covenant for all times. We can be sure that this is true seeing that Abraham himself became the recipient of all these promises not because of the merit of his fathers but because of his own merit. If Israel were to be as deserving as their patriarch, why would they receive less of an inheritance than that promised to their fore-father? On the contrary, they had accumulated additional merits when they accepted the Torah at the revelation at Mount Sinai! They would observe the commandments as an act of obedience to G'd, a greater merit than merely doing so voluntarily. To sum up, the merits of the sons were greater than those of the fathers.