Parashat Ekev (Deuteronomy: 8:1 - 11:25)

by Rabbi Janet Burden

Summary:

Our portion this week, Ekev, gives us two core messages which stand in what I like to think of as ‘creative tension.’  (That’s a nice post-modern way of saying that they conflict in interesting ways.) 

Commentary:

The first of these is generally the more problematic.  It is the assertion of a causal relationship between keeping the mitzvot and God’s blessing of the people in their land.  In fact, the portion takes its name from a word that encapsulates this idea.  Ekev – from the root ayin-kof-vet – literally means ‘heel.’ Particular outcomes follow in the wake of certain conditions being fulfilled:  “If this, then that.”  V’hayah ekev tishma-un et ha-mishpatim haeileh….  “And it shall come to pass BECAUSE you will heed these ordinances that the Eternal One your God shall keep with you the covenant…and will bless you….” The most famous part of the portion, the second paragraph of the Shema, explicates at length this Biblical doctrine of divine reward and punishment, which progressive Jews reject.  However, that does not mean that we dismiss the idea that our actions have consequences – only that God acts as the direct agent in their implementation.  This is a crucial point to remember.

The second message is stated in a verse that should be familiar to you, as it forms part of the ‘Grace After Meals’ – v’achalta v’savata….     Understood in its broadest context, we could say that we are being commanded here to be grateful for what we are given, even the simplest, most basic thing – food.  Earlier in the passage, the Israelites are reminded that during their wanderings in the desert, they were totally dependent upon God.  Their survival in the wilderness had, apparently, nothing to do wit their own efforts.  God fed the people with manna, made sure their clothes didn’t wear out and even kept their feet in good shape.  The wanderings were necessary, according to our Biblical author, to test the people with hardships (in one translation) and to humble them (in another).   They were to teach them that we do not live by bread alone – or by bread directly – but through the word / will of God.

Thus, what we are being presented with in the portion Ekev is BOTH a theological framework of posited rewards and punishments, AND ALSO an ontological challenge to be worthy of the blessings we receive WITHOUT deserving them.   I feel that the only responsible way to deal with the paradox inherent in the text is to try to hold both ideas simultaneously in our heads.  First, to experience the world and what we have as a gift, not as something we ‘deserve.’  And second, never to forget that although there may not be direct Divine reward and punishment, our actions DO have consequences.

Rabbi Janet Burden

West Central Liberal Synagogue

Ealing Liberal Synagogue