Ekev: Mitzvot and Consequences (Av 2024)

(12) And if you do obey these rules and observe them carefully, your God יהוה will maintain faithfully for you the covenant made on oath with your fathers:

(13) [God] will favor you and bless you and multiply you—blessing your issue from the womb and your produce from the soil, your new grain and wine and oil, the calving of your herd and the lambing of your flock, in the land sworn to your fathers to be assigned to you.

(14) You shall be blessed above all other peoples: there shall be no sterile male or female among you or among your livestock.

(15) יהוה will ward off from you all sickness; [God] will not bring upon you any of the dreadful diseases of Egypt, about which you know, but will inflict them upon all your enemies.

(12) And if you do obey these rules and observe them carefully, your God יהוה will maintain faithfully for you the covenant made on oath with your fathers:

(13) [God] will favor you and bless you and multiply you—blessing your issue from the womb and your produce from the soil, your new grain and wine and oil, the calving of your herd and the lambing of your flock, in the land sworn to your fathers to be assigned to you.

(14) You shall be blessed above all other peoples: there shall be no sterile male or female among you or among your livestock.

(15) יהוה will ward off from you all sickness; [God] will not bring upon you any of the dreadful diseases of Egypt, about which you know, but will inflict them upon all your enemies.

(3) Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you.

(1) Rabbi said: which is the straight path that a man should choose for himself? One which is an honor to the person adopting it, and [on account of which] honor [accrues] to him from others. And be careful with a light commandment as with a grave one, for you did know not the reward for the fulfillment of the commandments. Also, reckon the loss [that may be sustained through the fulfillment] of a commandment against the reward [accruing] thereby, and the gain [that may be obtained through the committing] of a transgression against the loss [entailed] thereby. Apply your mind to three things and you will not come into the clutches of sin: Know what there is above you: an eye that sees, an ear that hears, and all your deeds are written in a book.

(14) Rabbi Elazar said: Be diligent in the study of the Torah; And know how to answer an epicuros, And know before whom you toil, and that your employer is faithful, for He will pay you the reward of your labor.

(15) Rabbi Tarfon said: the day is short, and the work is plentiful, and the laborers are indolent, and the reward is great, and the master of the house is insistent.

(16) He [Rabbi Tarfon] used to say: It is not your duty to finish the work, but neither are you at liberty to neglect it; If you have studied much Torah, you shall be given much reward. Faithful is your employer to pay you the reward of your labor; And know that the grant of reward unto the righteous is in the age to come.

(2) Ben Azzai said: Be quick in performing a minor commandment as in the case of a major one, and flee from transgression; For one commandment leads to another commandment, and transgression leads to another transgression; For the reward for performing a commandment is another commandment and the reward for committing a transgression is a transgression.

(12) And now, O Israel, what does your God יהוה demand of you? Only this: to revere your God יהוה, to walk only in divine paths, to love and to serve your God יהוה with all your heart and soul,

(13) keeping יהוה’s commandments and laws, which I enjoin upon you today, for your good.

(14) Mark, the heavens to their uttermost reaches*to their uttermost reaches Lit. “and the heaven of heavens.” belong to your God יהוה, the earth and all that is on it!

(15) Yet it was to your ancestors that יהוה was drawn out of love for them, so that you, their lineal descendants, were chosen from among all peoples—as is now the case.

(16) Cut away, therefore, the thickening about your hearts and stiffen your necks no more.

(8) “You have been told, O mortal, what is good,
And what GOD requires of you:
Only to do justice
And to love goodness,
And to walk humbly with your God.

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

(1) (Deut. 7:12:) “And it shall come to pass if (literally, in the heel of).” This text is related (to Ps. 49:6), “Why should I fear in the evil days, when the iniquity of my heels encompass me?” May the name of the Holy One, blessed be He, be blessed because He has given a Torah to Israel in which there are six hundred and thirteen commandments, some of which are light and some weighty. But because some of the commandments are light, people pay no attention to them. Instead they cast them under their heels [while] saying they are light. For that reason David was afraid of the Day of Judgment and said, “Master of the world, I am not afraid of the weighty commandments which are in the Torah, because they are weighty. Of what am I afraid? Of the light commandments, lest I have transgressed one of them, [not knowing] whether I have fulfilled it or not fulfilled it, because it is light; for you have said, ‘Be as mindful of the light commandments as of the weighty commandments.’”1Avot 2:1. It therefore says (in Ps. 49:6), “Why should I fear in the evil days?” (Deut. 7:12:) “And it shall come to pass if (ekev) you heed [these statutes].” This text is related (to Ps. 19:11-12), “More delightful are they than gold, than much fine gold; [sweeter also than honey and the drippings of the comb]. Also by them is Your servant warned; [in keeping them there is great reward (ekev)]. Come and see how David glorified the words of Torah, where it is stated (ibid.), “More delightful are they than gold, than much fine gold.” And not only that, but among all the kinds of grains, none is more precious than pure semolina, which floats upon the [sieve] (zafah benapah); but the words of Torah are more precious than that, as stated (ibid., vs. 11), “sweeter also than honey and the drippings of the comb (nofet zufim).” R. Hanina said, “If you say that among all the beverages none is sweeter than honey, the words of Torah are [even] sweeter than honey.” David said to the Holy One, blessed be He, “Master of the universe, if You say that they (the commandments) of the Torah are sweet, Heaven forbid that I should have missed them. Rather (according to vs. 12), ‘Also by them is Your servant warned; in keeping them there is great reward,’” [meaning] the light commandments. Therefore it is written (in Ps. 31:20), “How abundant is the good which You have laid up [for those who fear You]….” This is the reward for the light commandments.

(1) BECAUSE. Ekev (because) has the same meaning as ekev (reward) in For ever, reward31Translated according to I.E. (Ps. 119:112). It means the reward which will be given at the end. The meaning of who keepeth covenant in the previous verse (v. 9) is that God kept the covenant with Abraham. If you will be among those that love Him, then He will continue to keep the covenant.32In other words, the meaning of that the Lord thy God shall keep with thee the covenant in our verse is, God will continue to keep the covenant if you love him. If you will be among those who love Him, then He will love thee, and bless thee, and multiply thee (v. 13). This is the meaning of the covenant and the mercy (v. 12).

(1) 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.

(8) The teaching of the LORD is perfect, renewing life;
the decrees of the LORD are enduring, making the simple wise;

(9) The precepts of the LORD are just, rejoicing the heart;
the instruction of the LORD is lucid, making the eyes light up.

(10) The fear of the LORD is pure, abiding forever;
the judgments of the LORD are true, righteous altogether,

(11) more desirable than gold, than much fine gold;
sweeter than honey, than drippings of the comb.

(12) Your servant pays them heed; in obeying them there is much reward.

(13) Who can be aware of errors? Clear me of unperceived guilt,

(14) and from willful sins keep Your servant; let them not dominate me;
then shall I be blameless and clear of grave offense.

(15) May the words of my mouth and the prayer of my heart be acceptable to You,
O LORD, my rock and my redeemer.

In guarding them is much reward [eqev rav] (Psalms 19:12) — anyone who guards the Torah is made a rabbi [rav]. Another interpretation: anyone who guards the Torah to its end [eqev] is a rabbi [rav], and we open doors for him. ...ALTERNATIVE translation: The precious ones are of gold and abundant with gems. We do not know who they are, whether Israel or the nations of the world. Solomon came and explained, "In his shade, I delighted and sat, and his fruit was sweet to my taste" (Song of Songs 2:3). When one guards the Torah, he becomes great. Another interpretation: anyone who guards the Torah until the end will become great, and they open a door for him. [Reference: The original text appears in the Talmud, Tractate Shabbat 88b. The passage discusses the desirability of different types of valuable materials and their sources. The verse from Song of Songs 2:3 is brought as an example of the beauty that can be found in shaded areas, and is interpreted as referring to the hidden wisdom of the Torah. The statement that anyone who guards the Torah becomes great ("na'aseh rav") is a common theme in Jewish literature, reflecting the idea that Torah study and observance can elevate a person's spiritual stature.]

(1) for in observing them there is great reward I was careful in its observance because of Your great good that You have hidden away, and according to this usage, עקב is like (Gen. 26:5): “because (עקב) Abraham hearkened to My voice.” Another explanation of עקב רב: The end of the Torah scholars is that they will come to greatness. עקב is an expression of the end, and there is a similar expression in the language of the Mishnah (Sotah 9:15): “At the end (בעקבות) of the exile, prior to the coming of the Messiah.”

(3) And likewise included in this commandment is not to do the commandments of God, blessed be He, by way of testing, such that a person do a commandment to test whether God, may He be blessed, will reward him according to his righteousness; and not from his love of God and his fear of Him. And let it not be difficult to you that which they, may their memory be blessed, said in the first chapter of Tractate Taanit 9a, “‘A tithe shall you tithe (te’aser)’ (Deuteronomy 14:22)? Take a tithe (asser) so that you will become wealthy (titasher).” As they have already answered it there and said that in all the commandments it is stated, “Do not test,” except in this [one] of tithes, as it is stated (Malachi 3:10), “Bring the whole tithe into the storeroom,[...] and test Me now by this, etc.” And the reason for this is like the matter that is written (Proverbs 19:17), “He is lending to God, he who is gracious to the poor” — meaning to say that God, may He be blessed, has informed us that it is through our financing the servants of His house with tithes that purpose and blessing is found in our money, no matter what, and [that] no matter of sin or iniquity will impinge on it. And the reason for the prohibition of testing about the commandments is because the reward for the commandments is not in this world; and as they expounded in Tractate Avodah Zarah 3a, “Today is the day to do them, but tomorrow” — meaning the world to come — “is [the day] to take their reward.” And [about] that which they, may their memory be blessed, said (Bava Batra 10b), “One who says, ‘This coin is for charity in order that my son should live,’ behold, he is completely righteous” — the wise commentators have answered [that it is when he decides in his heart to give it whether [his son] lives or does not live, as this is not testing God.