Parshas Eikev 5766

Commentary by Rabbi Ephraim Nisenbaum

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Continuing his monologue, Moshe promised the nation that if they would faithfully keep all of the mitzvos they would receive both physical and material blessings. Their crops would be plentiful, their flocks and herds would be fertile, and they would be protected from disease and from their enemies. These physical rewards were only promised to the nation if they observed the mitzvos collectively. The individual’s reward is limited to the World to Come, so as not to affect his free will in this world.

Moshe reminded the people how G-d had destroyed the Egyptians and all the other powerful leaders who had stood up against the Jewish people. He also reminded them how G-d had taken care of their every need in the desert for the past forty years. He promised them that G-d would also assist them in conquering the Promised Land easily, as long as they observed the mitzvos properly.

Moshe described the many virtues of the Promised Land. The land of Israel is rich with beautiful fruits and other natural resources. It is a land that merits G-d’s personal attention, and one that responds according to the way its inhabitants behave.

Moshe also instructed the nation that despite their past sins, G-d’s love for them remained strong. Even now, after they had sinned, all G-d really demands of the people is that they fear and love Him by keeping His commandments. Once a person has the proper awe and reverence for G-d, mitzvah observance follows naturally. A person who understands that G-d does not show favor to those who are undeserving of it, nor does He accept bribes or offerings from an unrepentant sinner, will keep all of the mitzvos— not just the ones that he enjoys or feels are important.

The Talmud actually understands Moshe’s words as meaning that only the fear of G-d is in the hands of man, i.e. the free will to do good or evil. Everything else in the world, i.e. circumstances of health, financial situation, physical characteristics, etc. is in the hands of G-d. It is important for a person to realize how little control he really has over most things in life. This can be quite a humbling experience for the person who likes to feel that he is pretty much in control of his destiny.

This understanding is also a prerequisite for prayer, which is also alluded to in this portion. The essence of prayer is the recognition of how much man is really dependent upon G-d. This is why the Rabbis refer to prayer as “service of the heart” and not merely of the mouth, because prayer is not merely requesting sustenance from G-d, but rather it is admitting man’s vulnerability and total reliance upon G-d.

”...and to serve Him with all your heart … ” (Deut. 8:5)

Rav Moshe Feinstein would stand motionless and erect when reciting the Amidah. He explained that he had once been brought before the Communist authorities for interrogation, and he was forced to stand at attention throughout the entire ordeal. Rav Moshe thought that if standing at attention was a display of submissiveness before the Russian authorities, G-d surely deserves no less. From that moment on he resolved to stand the same way during the Amidah.

Rav Levi Yitzchak of Berditchev, on the other hand, would pray with such ecstasy before G-d, he would often spring and jump throughout his prayers, oblivious to the world around him.

Did You Know...

One who hears the recital of a blessing is required to answer Amen as an affirmation. The Talmud says that answering Amen is actually greater than reciting the blessing.

Amen should be answered within three seconds after the completion of the blessing, and not before its completion. Amen should not be said louder than the blessing itself. One may not answer Amen if he does not know which blessing has been recited, even if he hears others answering. If he knows which blessing has been recited, although he did not personally hear the blessing, he may answer. If one finished a blessing simultaneously with another person, he does not answer Amen.