Eqev 5770

The Set Table Eqev 5770

Deuteronomy 7:12–11:25
Isaiah 49:14–51:3
John 20:19–29

What is the relationship between the Land of Israel and the practice of blessing in our parasha?

Parashat Eqev is one which takes the children of Israel from a place of receiving the commandments in the previous portion in Va’etchannan to an expectancy of the life they will have in the Land of Israel where they will apply it.

Many will recognize the section in Deuteronomy 8:10: ve’achalta vesava’ta u birakhta et HASHEM Eloqekha al ha’aretz ha tova asher nattan lakh “You will eat, and you will be satisfied and bless the Lord your God for the good land that he gave you.” This verse is the foundation for Birkat Hamnazon and is prayed after every full meal (with the expectation of those that do not include bread). Many times people rush through Birkat Hamnazon or skip over it without taking into account the value of this clear mitzva to make a blessing. This prayer also is a catalyst for our daily engagement with the Land of Israel and Jerusalem

The Rambam (Moses Maimonides), in relation to this week’s parasha, seems to have mixed opinions as to whether the mitzva of yishuv ha’aretz – the settling of the Land – is a present one. In Sefer HaChinuch, his book of mitzvot, he doesn’t count it as a distinct mitzvah. On the other hand in his great work Mishneh Torah, he refers to many mitzvot that are required in the Land. One example is found in Hilkhot Melachim 5:12 “A person should always dwell in the Land of Israel, even in a city mostly inhabited by non-Jews, and he should not dwell outside the Land, even in a city mostly inhabited by Jews, for anyone who goes outside the Land is like one who worships false gods.”

When we say the Hammotzi – before we eat bread. You will note that we remind that God brings it forth from the Ha’aretz – The Land. Surely grain grows the world over, but it is this Land that the Lord says is blessed with these seven species. The sages go as far as to say that the grain the world over emanates from the Land of Israel. This is how the Rambam in Eretz Chemda explains yishuv ha’aretz as an implicit command.

In Birkat Hammazon we proclaim that it is a Good Land that God as has given us, a land in which he promises we will eat bread without scarcity. If this is a good Land it follows that the mitzva of yishuv ha’aretz is in fact included in Birkat Hammazon.

Some may think erroneously that we are blessing the food, but instead we are blessing God who has provided this food; in our parasha the One who has caused our Land of Israel to be one that flows with milk and honey. has brought down the rains and caused the springs to bubble forth.

By praying Birkat Hammazon after the meal we taking an important role in the cosmos, and in our home in transforming what could be seen as a mundane physical act of eating and turning it to a spiritual occasion of joy and gratitude.

It may seem like Birkat Hammazon takes too much time out of our busy schedule, and yet many times I find it is a needed pause to contemplate and thank the Lord in the midst of the day, for his provision (hazan), the Land of Israel which he is bringing his people back to (ha’aretz), Jerusalem his city that is being rebuilt (boneh Yerushalayim), and his goodness (hattov vehammetiv). This should also remind of those who lack shelter, provision and a place they can call home.

In Gensis 43:11 Jacob speaks of Zimrat Ha’aretz (Litterally “the song of the Land”) in referring to the fruits of the Land of Israel. This provides a good picture of the way in which we sing our thankfulness and appreciation for his provision after the meal.

So next meal we pray Hammotzi and Birkat Hammazon allow the Land of Israel to enter in just a bit deeper into our lives. As we think of the Bread of Life our Mashiach we can think of the Land upon which he grew.

What lesson does this week’s Torah portion teach us about decision making and following in the ways of the Lord?

Parashat Eqev is a lesson in hearing and doing. The second paragraph of the Shema, which appears in this week’s parasha (Deuteronomy 11:13–17), begins by emphasizing the importance of these two concepts, of hearing and doing. The text states: vehayyah im shamo‘a tishm‘u “If you will earnestly heed the commandemnts which I give you this day” (Deuteronomy 11:13).  Rabbi David-Seth Kirshner points out that the phrase shamo‘a tishm‘u seems to be redundant, as both words are formed from the same Hebrew root: shin-mem-ayin (שמע) – meaning to hear. So what is the significance of saying it twice?

Throughout the Bible, repetition typically connotes emphasis.The prayer we recite right before vehayyah im shamo‘a tishm‘u is the Shema, from the same root, shin-mem-ayin (שמע), but there is no repetition – it is only said once, Shema Yisrael . . . “Hear O Israel.”

So what can we learn from this? Rabbi Kirshner suggests that “the repetition of the root shin-mem-ayin, is demonstrative of our partnership with God. Its function is to illustrate that in a relationship, even with God, we not only hear God, but we wish to be heard as well.”

Rabbi Louis Finkelstein, a former Chancellor of The Jewish Theological Seminary, used to say that when he prayed, he talked to God. But when he studied, God talked to him. He was hearing and being heard. To hear and be heard are key elements in any relationship.  But relationships are not built solely on communication alone. Deep and meaningful relationships must include hearing and doing as well!

This similar concept is reflected in the Apostolic Writings:

Don’t deceive yourselves by only hearing what Torah says, but do it!   (James 1:22)

James, the brother of Yeshua, instructs us that we must be both hearers of Torah and doers of what Torah says. If we truly believe that it is possible to have a relationship with God, then our definition of relationship requires something on our part.  We have to do our part, so God can do God’s part.

The verb shema has two allusions, “to listen” and “to do.” Further, our Torah portion teaches us that if we are faithful to do this, then God in turn will be faithful to us in fulfilling his promises to our ancestors. So let us build a relationship with each other, and with the Almighty, that is rooted not only in listening intently to one another but also in acting on what we are hearing as well.

Chayyei Yeshua: John 20:19–29 – Seeing is Believing!

We often depend upon signs before we will believe in the reality of God’s work in the world. A classic example of this is the exodus from Egypt. In Exodus 15, Israel rejoices at the capacity of their divine warrior-king to destroy the Egyptian army and lead them from bondage in Egypt. In Exodus 16, they are already grumbling for food, doubting that God will be able to provide for them. They want God to show them.

Thomas is like us and like our ancestors in the wilderness. He has seen Yeshua’s miracles. He helped to feed thousands with only a few loaves and fishes. He watches countless people healed and even some resurrected through Yeshua. In this week’s reading, we encounter Thomas, incredulous, listening to the report of the visitation Yeshua had paid his followers in their locked room in Jerusalem.

When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Yeshua came and stood among them and said, “Peace be with you.” After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. Yeshua said to them again, “Peace be with you. As the Father has sent me, so I send you.” When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.” (John 20:19–23)

Thomas hears the report of the disciples encountering their risen Lord who entered a locked room to visit them. He hears how they saw his wounds and that he is alive. He hears Yeshua’s sending of them and the gift of the Holy Spirit empowering them for their work of forgiveness and reconciliation. Yet, Thomas does not believe. He wants the same experience the other disciples had received or he “will not believe” (John 20:25). What are we to make of Thomas’ doubt? Is it out of jealousy for the experience of the other disciples? Or does he, like our ancestors, not trust the capacity of God to do such a wondrous thing even when others tell him? In fact, Thomas did come to experience the risen Lord one week later.

Much has been made of Thomas’ doubt and the belief of those in later generations who had not seen, yet believed. But are we really that much different than Thomas? Many of us indeed continue to seek signs to encourage our faith, but that should not distract us from the task of following Yeshua’s mandate and sharing the news of our risen Messiah. Certainly, this was not a task that Thomas and the other disciples forsook. For after having seen the risen Lord they began the task of proclaiming the good news with their whole heart. How much more should be who have not seen, and yet believed, live out the commission of our Messiah!

Next Week: Re’eh

Deuteronomy 11:26–16:17
Isaiah 54:11–55:5
Luke 24:13–32