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LAMPLIGHTER
ZICHRON YAAKOV
PARSHAH IN A NUTSHELL
Deuteronomy 7:12–11:25
The name of the Parshah, "Eikev," means "because," and it is found in Deuteronomy 7:12.
In the Parshah of Eikev ("Because"), Moses continues his closing address to the children of Israel, promising them that if they will fulfill the commandments (mitzvot) of the Torah, they will prosper in the Land they are about to conquer and settle in keeping with G‑d's promise to their forefathers.
Moses also rebukes them for their failings in their first generation as a people, recalling their worship of the Golden Calf, the rebellion of Korach, the sin of the spies, their angering of G‑d at Taveirah, Massah and Kivrot Hataavah ("The Graves of Lust"). "You have been rebellious against G‑d," he says to them, "since the day I knew you." But he also speaks of G‑d's forgiveness of their sins, and the Second Tablets which G‑d inscribed and gave to them following their repentance.
Their forty years in the desert, says Moses to the people, during which G‑d sustained them with daily manna from heaven, was to teach them "that man does not live on bread alone, but by the utterance of G‑d's mouth does man live."
Moses describes the land they are about to enter as "flowing with milk and honey," blessed with the "seven kinds" (wheat, barley, grapevines, figs, pomegranates, olive oil and dates), and as the place that is the focus of G‑d's providence of His world. He commands them to destroy the idols of the land's former masters, and to beware lest they become haughty and begin to believe that "my power and the might of my hand have gotten me this wealth."
A key passage in our Parshah is the second chapter of the Shema, which repeats the fundamental mitzvot enumerated in the Shema's first chapter, and describes the rewards of fulfilling G‑d's commandments and the adverse results (famine and exile) of their neglect. It is also the source of the precept of prayer, and includes a reference to the resurrection of the dead in the messianic age.
The name of the Parshah, "Eikev," means "because," and it is found in Deuteronomy 7:12.
In the Parshah of Eikev ("Because"), Moses continues his closing address to the children of Israel, promising them that if they will fulfill the commandments (mitzvot) of the Torah, they will prosper in the Land they are about to conquer and settle in keeping with G‑d's promise to their forefathers.
Moses also rebukes them for their failings in their first generation as a people, recalling their worship of the Golden Calf, the rebellion of Korach, the sin of the spies, their angering of G‑d at Taveirah, Massah and Kivrot Hataavah ("The Graves of Lust"). "You have been rebellious against G‑d," he says to them, "since the day I knew you." But he also speaks of G‑d's forgiveness of their sins, and the Second Tablets which G‑d inscribed and gave to them following their repentance.
Their forty years in the desert, says Moses to the people, during which G‑d sustained them with daily manna from heaven, was to teach them "that man does not live on bread alone, but by the utterance of G‑d's mouth does man live."
Moses describes the land they are about to enter as "flowing with milk and honey," blessed with the "seven kinds" (wheat, barley, grapevines, figs, pomegranates, olive oil and dates), and as the place that is the focus of G‑d's providence of His world. He commands them to destroy the idols of the land's former masters, and to beware lest they become haughty and begin to believe that "my power and the might of my hand have gotten me this wealth."
A key passage in our Parshah is the second chapter of the Shema, which repeats the fundamental mitzvot enumerated in the Shema's first chapter, and describes the rewards of fulfilling G‑d's commandments and the adverse results (famine and exile) of their neglect. It is also the source of the precept of prayer, and includes a reference to the resurrection of the dead in the messianic age.
HAFTORAH IN A NUTSHELL
Isaiah 49:14 - 51:3
This week's haftorah is the second of a series of seven "haftorot of Consolation." These seven haftarot commence on the Shabbat following Tisha b'Av and continue until Rosh Hashanah.
The exiled Jewish people express their concern that G‑d has abandoned them. G‑d reassures them that it is not so, comparing His love and mercy for His people to that of a mother for her children, and even greater than that, too.
The prophet Isaiah then touchingly describes the ingathering of the exiles which will occur with the Messiah's arrival and returning to the initial subject matter of this haftorah, that of the Jewish people's complaint of being abandoned by G‑d, he reminds them of their rebellious behavior that brought about the exile and suffering. He concludes with encouraging words, reminding us of what had happened to our ancestors, Abraham and Sarah. Just as they were blessed with a child when they had all but given up hope, so too, G‑d will send us the Messiah.
This week's haftorah is the second of a series of seven "haftorot of Consolation." These seven haftarot commence on the Shabbat following Tisha b'Av and continue until Rosh Hashanah.
The exiled Jewish people express their concern that G‑d has abandoned them. G‑d reassures them that it is not so, comparing His love and mercy for His people to that of a mother for her children, and even greater than that, too.
The prophet Isaiah then touchingly describes the ingathering of the exiles which will occur with the Messiah's arrival and returning to the initial subject matter of this haftorah, that of the Jewish people's complaint of being abandoned by G‑d, he reminds them of their rebellious behavior that brought about the exile and suffering. He concludes with encouraging words, reminding us of what had happened to our ancestors, Abraham and Sarah. Just as they were blessed with a child when they had all but given up hope, so too, G‑d will send us the Messiah.
SAGES ON THE PARSHAH
If you should say in your heart: These nations are more numerous than I; how can I dispossess them? You shall not be afraid of them (7:17–18)
When you understand that the nations are more numerous than you, and that you, with your own power, cannot defeat them, but are totally dependent on G‑d's help, then you need not fear them. But if you begin to believe that you can defeat them on your own, then you indeed have great cause for fear.
(Maasei Hashem)
https://w2.chabad.org/media/pdf/116490.pdf
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