DEVARIM/DEUTERONOMY - PARSHAS EIKEV 11:10-21 - ספר דברים - פרשת עקב - יא:י-כא - ששי

The verse says, "For the land that you are coming to possess is not like the land of Egypt from which you left, where you would plant your seed and water it with your foot like a vegetable garden." The Torah is telling the Jewish people that Eretz Yisroel is not like Mitzrayim. In Egypt, you had to work hard to water your fields, bringing water from the Nile by foot, and you had to put in a lot of effort. But Eretz Yisroel is different, as will be explained in the following verses. The Torah is emphasizing that the land you are about to enter is unique and not like the land you left behind.

Rashi explains that when the Torah says, "not like the land of Egypt," it means that Eretz Yisroel is better than Egypt. This was a promise given to the Jewish people when they left Egypt, because they were worried that maybe they would not come to a land as good and beautiful as Egypt. Perhaps, they thought, the Torah is speaking negatively about Eretz Yisroel, saying it is worse than Egypt. But the Torah clarifies: "not like the land of Egypt" means it is even better than Egypt.

Rashi brings a proof from the verse in Bamidbar: "Chevron was built seven years before Tzoan in Egypt." One person built both cities—Chevron for his son Canaan, and Tzoan for his son Mitzrayim. The normal way is that a person builds the nicer city first, and the less nice one second, using the leftovers from the first. So, Chevron, which is in Eretz Yisroel, must be more beautiful than Tzoan, which is in Egypt. Egypt itself was the most praised of all lands, as it says, "like the garden of Hashem, like the land of Egypt." Tzoan was the most praised place in Egypt, the place of the kingdom, as it says in Yeshaya, "for his officers were in Tzoan." Chevron, on the other hand, was considered the least important part of Eretz Yisroel, used for burial. Yet, even so, Chevron is more beautiful than Tzoan. The Gemara in Kesubos explains that when it says Chevron was built seven years before Tzoan, it means that Chevron was built up and established seven times better than Tzoan, not that it was built earlier in time. So, the Torah is telling us that Eretz Yisroel is not just different from Egypt, but actually superior to it in every way.

The phrase "from which you left" refers even to the land of Ramses and Goshen, where you actually lived in Egypt, which was the best part of Egypt. As it says, "in the best of the land." Even that, the Torah says, is not like Eretz Yisroel. The Torah is emphasizing that even the very best of Egypt cannot compare to the land of Israel.

Rashi explains the phrase "and you watered it with your foot" to mean that in Egypt, you had to bring water from the Nile by foot to irrigate your fields. You had to lose sleep and work hard to get the water to your crops. The lower areas would get watered, but not the higher areas, because the water would not flow uphill. You would have to lift the water from the lower places to the higher ones. But in Eretz Yisroel, as the next verse says, "for the rain of the heavens you will drink water." You can sleep in your bed and Hashem will water the land for you—both the low and the high places, the open and the hidden, all at once. This is a special quality of Eretz Yisroel, that Hashem Himself provides the rain, unlike Egypt where everything depended on your own efforts.

The phrase "like a vegetable garden" means that a vegetable garden does not get enough from rainwater alone. You have to water it by foot and sometimes even carry water on your shoulders. This was the way it was done in Egypt, and the Torah is contrasting this with Eretz Yisroel, where the land is watered by rain from Hashem.

The verse continues, "But the land that you are passing to possess is a land of mountains and valleys; from the rain of the heavens you will drink water." Eretz Yisroel is a land of hills and valleys, and it is watered by rain from the sky, not by irrigation from a river like in Egypt. This means that Hashem Himself takes care of the land, providing rain as needed, and you do not have to work as hard to bring water to your fields. The mountains are more praiseworthy than the plains, as Rashi will explain.

Rashi explains that a land of mountains and valleys is superior to a plain. In a plain, if you have a field the size of a base kur, you can plant a kur of seed. But in a mountainous area, in a base kur you can plant five kur—four on the slopes and one on the top. So, the mountains allow for more productive planting than the flat land. This is another way in which Eretz Yisroel is superior to Egypt.

Rashi explains that "valleys" means plains. So, the verse is saying that Eretz Yisroel has both mountains and plains, making it a diverse and productive land.

This verse describes the special quality of Eretz Yisroel, saying it is a land that Hashem your God seeks out; the eyes of Hashem your God are always upon it, from the beginning of the year until the end of the year. The teacher explains that this means Eretz Yisroel is unique in the way Hashem cares for it. He brings a discussion comparing Eretz Yisroel to Egypt and other lands, showing that even the best places in Egypt, like Tzoan, which was the most praised and the seat of royalty, are not as beautiful or as special as Chevron in Eretz Yisroel, which was considered the least important city in Eretz Yisroel. The teacher elaborates that in Egypt, watering the land required human effort, drawing water from the Nile, while in Eretz Yisroel, Hashem provides rain from the heavens, watering both high and low places without human intervention. He also notes that a mountainous area in Eretz Yisroel can yield more produce than a flat area, further demonstrating the land's superiority. The verse emphasizes that Hashem's attention is constantly on Eretz Yisroel, caring for it throughout the entire year.

The teacher explains Rashi's comment on the phrase "that Hashem your God seeks it." He asks, does Hashem not also seek all other lands? The verse in Iyov says that Hashem causes it to rain even on a land where no man is. Rashi answers that, so to speak, Hashem only truly seeks Eretz Yisroel. Through the care that Hashem gives to Eretz Yisroel, He also cares for all the other lands together with it. In other words, Eretz Yisroel is the primary focus of Hashem's attention, and the rest of the world benefits as a result of His care for it.

On the phrase "constantly the eyes of Hashem your God are upon it," the teacher explains Rashi: Hashem is always looking to see what the land requires and to issue new decrees for it—sometimes for good, sometimes for bad, and so on. He notes that this is as it says in Rosh Hashanah 17b, that Hashem is always attentive to the needs of Eretz Yisroel, responding to its situation throughout the year.

On the words "from the beginning of the year," the teacher explains Rashi: From Rosh Hashanah, it is already decreed what will happen at the end of the year. In other words, the judgment for the entire year is set from its very beginning.

This verse says, "And it will be, if you will surely listen to My commandments that I command you today, to love Hashem your God and to serve Him with all your heart and with all your soul." The teacher explains that this is a continuation of the previous discussion about the land being watered by rain from heaven. The Torah is telling us that if we listen to Hashem's commandments, we will merit this special blessing. He elaborates that loving Hashem should not be for ulterior motives, such as becoming wealthy, being called a Rabbi, or receiving reward, but rather out of pure love. Serving Hashem "with all your heart" refers to prayer, which is called service of the heart, as seen in the book of Daniel, where prayer is described as service. The teacher also notes that there is a warning here both for the individual and for the community, and that the blessings described are conditional on our listening and loving Hashem.

On the words "VeHaya Im Shamoa," the teacher explains Rashi: The word "VeHaya" refers back to what was said earlier, specifically to the previous verse about drinking water from the rain of the heavens. In other words, this section is a continuation of the previous topic.

On the phrase "VeHaya Im Shamoa Tishme'u," the teacher explains Rashi: The double expression means that if you listen to the old, you will be able to listen to the new. That is, if you review what you have already learned, you will merit to understand new things. Similarly, in Devarim 8:19, the double expression "if you forget, you will forget" means that if you begin to forget what you have learned, in the end you will forget it all. The teacher brings a quote from Megillah: "If you neglect Me for a day, I will neglect you for two days," meaning that a small amount of neglect leads to greater loss.

On the words "that I command you today," the teacher explains Rashi: The commandments should be upon you as if they are new, as if you heard them today. This means that each day, a person should approach the mitzvos with freshness and excitement, not as something old or routine.

Rashi explains on the words "to love Hashem" that you should not say, "I am learning Torah in order to become wealthy, or so that I will be called a Rabbi, or so that I will receive reward." Rather, everything that you do, you should do out of love for Hashem. If you do it out of love, then in the end, the honor will come by itself. The teacher emphasizes that this is the proper motivation for serving Hashem—not for personal gain, but purely out of love, and that ultimately, the honor and reward will follow as a result.

Rashi explains on the words "and to serve Him with all your heart" that this refers to a service that is done with the heart, and that is prayer. Prayer is called service, as it says in Daniel, "Elaha di anat palach leih betadira"—your God whom you serve regularly. Was there any service, any Avodah, in Bavel? Rather, it refers to prayer, as it says, "u'chevin p'tichin leih"—that his windows were open, and three times a day he would kneel and pray. Similarly, by Dovid HaMelech it says, "Tikon tefilasi ketores lefanecha"—may my prayer be established before You like incense. Incense is a service, so too prayer is called service. Therefore, serving Hashem with all your heart means to serve Him through prayer.

The verse says, "with all your heart and with all your soul." The teacher asks, but wasn't this already commanded earlier, in Parshas Ve'ahavta—"bechol levavcha u'vechol nafshecha"? Rashi explains that the earlier verse was a warning to the individual, and here it is a warning to the community. In other words, there is a mitzvah for each person as an individual to love Hashem with all his heart and soul, and there is also a mitzvah for the community as a whole to do so.

The verse says, "And I will give the rain of your land in its time, the early rain and the later rain, and you will gather in your grain, your wine, and your oil." The teacher explains that if you do what is upon you—listening to Hashem and loving Him—then Hashem will do what is upon Him, which is to provide the rain and the produce. Rashi explains that "in its time" means at night, so that it will not disturb you. Another explanation is that "in its time" refers to Friday nights, when everyone is at home. The "yoreh" is the early rain that falls after the sowing season, which satisfies the land and the seeds. The "malkosh" is the later rain, which falls close to the harvest time, to fill the grains on their stalks. The teacher elaborates that "malkosh" refers to something that is late, and brings a translation from another verse to show that it means the late ones. The verse continues, "and you will gather in your grain"—Rashi explains that this is a blessing, that you will be the one to gather your produce into your house, and not your enemies. The teacher brings a proof from another verse that says, "I will give your grain to those who gather it in, and they will eat it," meaning you will benefit from your own work, not like in the time of Midian when the enemies would come and destroy the crops. Here, the blessing is that you will be able to collect and eat your own produce.

The verse continues, "And I will give grass in your fields for your livestock, and you will eat and be satisfied." Rashi explains that this means you will not need to lead your animals to distant pastures. Another explanation is that you will be cutting produce the entire rainy season and throwing it before your animals for their feed. The teacher adds that if you refrain from doing this thirty days before the harvest, it will not reduce the amount of grain produced. "And you will eat and be satisfied"—Rashi explains that this is another blessing, that there will be a blessing found within the bread, and a person will be satisfied with what he eats.

Rashi explains on the words "And I will give the rain of your land" that if you do what is upon you—meaning, you listen to Hashem and love Him—then Hashem will do what is upon Him, which is to give the rain and the produce. The teacher emphasizes that this is a direct response: when you fulfill your responsibilities, Hashem fulfills His.

Rashi explains on the word "in its time" that the rain will fall at night, so that it will not disturb you during the day. Another explanation is that "in its time" refers to Friday nights, when everyone is at home. This way, the rain does not interfere with people's activities, and it is a sign of blessing that the rain comes at the most convenient times.

Rashi explains on the word "yoreh" that it is the early rain that falls after the sowing, which satisfies the land and the seeds. The teacher elaborates that this rain is necessary to moisten the earth and the seeds so that they can grow properly. "Malkosh" is the later rain, which falls close to the harvest time, and its purpose is to fill the grains on their stalks. The teacher adds that "malkosh" refers to something that is late, and brings a translation from another verse to show that it means the late ones. The combination of these two rains—early and late—is what ensures a successful crop.

The Rashi on Malchosh explains that this is the later rain, the rain that comes close to the harvest time, and its purpose is to fill the grain on its stalks, to make the kernels full and strong. The word Malchosh itself, Rashi says, means something that is late, as we find in the Targum on Bereishis, where the word for 'the late ones' is used. Another explanation Rashi brings is that it is called Malchosh because it falls on the melilos (the ears of grain) and on the kashin (the stalks) just before the harvest. So, both explanations are about the timing and the benefit of this rain: it comes late in the season and helps the grain mature fully on the stalk.

On the words Ve'asaphta Deganecha, Rashi explains that you yourself will be the one to gather your grain into your house, and not your enemies. This is a blessing, as it says in Yeshaya: 'If I give your grain, those who gather it will eat it.' In other words, those who harvest will be the ones to benefit from it. This is in contrast to what it says in Shoftim, where it describes a time when Israel would sow, but Midian would come and destroy the produce. So here, the blessing is that you will be able to collect your harvest and enjoy it yourself, not have it taken by others.

The verse says, 'And I will give grass in your field for your livestock, and you will eat and be satisfied.' The teacher explains that this is a continuation of the blessings: not only will there be rain at the right times, but there will also be plenty of grass for your animals, and you will have enough to eat and be satisfied. This is the completion of the promise that if you listen to Hashem's commandments, you will have all your needs provided for, both for your animals and for yourselves.

Rashi on Ve'nasati Eisev Besadecha explains that you will not need to take your animals out to distant pastures or deserts to find food for them. Another explanation is that you will be able to cut your produce throughout the rainy season and throw it before your animals as feed. If you stop doing this thirty days before the harvest, it will not reduce the amount of grain you get. In other words, you will have such abundance that you can feed your animals from your own fields all winter, and it will not take away from your harvest.

On the words Ve'achalta Ve'savata, Rashi says this is another blessing: that there will be a special blessing in the bread inside your intestines. In other words, you will be satisfied with what you eat; the food will be blessed so that a small amount will fill you up. This is a different kind of blessing, not just abundance, but that the food itself will be satisfying and sustaining.

The verse says, 'Be careful lest your heart be swayed and you turn away and serve other gods and bow down to them.' The teacher explains that this is a warning that comes after the blessings of eating and being satisfied. Rashi says that when people are full and have everything they need, that's when they need to be most careful not to rebel against Hashem. A person only rebels against Hashem out of satisfaction and abundance, as it says in Devarim: 'Lest you eat and be satisfied, and your cattle and sheep increase, and your heart becomes haughty and you forget Hashem.' So the Torah warns that after you have all these blessings, be careful not to let it lead you to arrogance and forgetting Hashem, which can then lead to turning away from Torah and eventually to idol worship. Rashi brings a proof from Shmuel, where David says that being chased away from Torah study is like being told to go serve other gods, because once a person is separated from Torah, it's easy to fall into other things. The term 'other gods' is used because they are 'others' to those who worship them: you cry out to them and they do not answer, so they are like strangers to you.

Rashi on Hishamru Lachem explains that since you will be eating and being satisfied, you must be careful not to rebel. A person only rebels against Hashem when he is full and satisfied. As the verse in Devarim says, 'Lest you eat and be satisfied, and your cattle and sheep increase,' and what does it say afterwards? 'And your heart will become haughty and you will forget.' So the warning is that satisfaction can lead to arrogance and forgetting Hashem. Rashi continues that when a person separates himself from Torah, he is likely to end up serving idols. David HaMelech says in Shmuel that being driven away from Torah is like being told to go worship other gods, because once you are not involved in Torah, you are close to falling into idol worship. The reason they are called 'other gods' is because they are 'others' to those who worship them: you call out to them and they do not answer, so they are like strangers to you.

Rashi explains on the words VeSartem that it means to separate from Torah. As a result of separating from Torah, the next step is, "and you will serve other gods." The idea is that once a person leaves Torah, he ends up attaching himself to idol worship. This is also what Dovid HaMelech said in Shmuel Aleph, 'for they have driven me today from cleaving to Hashem's heritage, saying, go serve other gods.' The question is, who told him to go serve other gods? Rather, since he was driven away from being able to engage in Torah, he was already close to serving other gods. The point is that distancing oneself from Torah leads a person, step by step, to the worst possible outcome, which is idol worship.

Rashi explains the phrase elohim acheirim as 'other gods'—meaning they are 'others' to those who serve them. You cry out to them, but they do not answer you. So, it turns out that the idol is like a stranger to the one who serves it. It is not a god that has any relationship or connection to its worshipper; it is completely foreign and does not respond.

The verse says, 'And Hashem's anger will be kindled against you, and He will close the heavens, and there will not be rain, and the land will not give its produce, and you will quickly perish from the good land that Hashem gives you.' The teacher explains that this is the consequence for turning away from Hashem. If you separate from Torah and serve other gods, Hashem will become angry and withhold the rain, so the land will not yield its crops. Not only will there be no rain, but even the land itself will not give its produce. And you will quickly be lost from the good land that Hashem is giving you. This is a direct result of abandoning Torah and Hashem's commandments.

Rashi explains on the words es yevulah—its produce—that this means even what you bring to it. As it says in Chaggai, 'You have sown much, but you bring in little.' In other words, even the effort you put in, even what you manage to bring to the land, will not yield results. You will see that you put in a lot, but you get back very little. The curse is not just that the land won't produce on its own, but even your efforts to supplement it will not succeed.

Rashi explains on the words va'avadtem meheira—you will quickly perish—that in addition to all the other sufferings, Hashem will exile you from the land, because the land itself caused you to sin. He brings a parable: A king sent his son to a party and instructed him, 'Don't eat more than you need so that you will return home clean.' But the son didn't listen, ate and drank too much, and ended up vomiting and dirtying all the guests. So they took him by his hands and feet and threw him out behind the palace. The lesson is that when the Jewish people misuse the land and sin, they are thrown out of it quickly, just as the king's son was thrown out of the party.

Rashi explains on the word meheira—quickly—that Hashem says, 'I will not give you any extensions.' If you ask, 'But wasn't an extension given to the generation of the flood, as it says, "his days will be 120 years"?' The answer is that the generation of the flood had no one to learn from, but you, the Jewish people, do have whom to learn from. Therefore, you will not be given extra time or extensions; the punishment will come quickly if you sin.

And you shall place these words of mine upon your heart and upon your soul, and you shall tie them as a sign upon your hand, and they shall be for ornaments between your eyes. The teacher explains that this verse is commanding us to internalize the words of Torah, to make them part of our hearts and souls. The mitzvah of tefillin is mentioned here: you are to tie them as a sign on your hand and as totafos between your eyes. The teacher reads the verse and emphasizes the importance of these mitzvos as a way of making the Torah a living part of ourselves, not just something external. He also notes that the Torah is telling us to make ourselves distinctive through mitzvos, even in difficult times.

Rashi comments on the phrase "VeSamtem Es Devorai"—even after you are exiled, you should remain distinguished through mitzvos. The teacher explains that Rashi is telling us that even when the Jewish people are in exile, they should continue to perform mitzvos such as putting on tefillin and making mezuzos. This way, when they return to the land, these mitzvos will not be new or unfamiliar to them. Rashi brings a proof from the verse in Yirmiyahu: "Hatzivi Lech Tziyunim"—set up markers for yourself. The teacher elaborates that these mitzvos serve as markers and reminders of our identity, so that when we return, we are already accustomed to them and they are not foreign to us.

And you shall teach them to your children, to speak with them, when you sit in your house, when you walk on the way, when you lie down, and when you get up. The teacher reads the verse and explains that it is a mitzvah to teach Torah to one's children, and that this teaching should be constant—at all times and in all places. He emphasizes the importance of speaking words of Torah in the home, on the road, at night, and in the morning. The teacher notes that this is not just about formal teaching, but about making Torah the language and atmosphere of the home and daily life.

Rashi comments on "Ledaber Bam"—from the time that a child knows how to speak, teach him "Torah Tziva Lanu Moshe"—the Torah that Moshe commanded us. The teacher explains that this should be the first thing a child learns to say, that his speech should be trained through Torah. Rashi continues that when a child begins to speak, his father should converse with him in Lashon Kodesh, the holy language, and teach him Torah. If the father does not do this, it is as if he is burying the child, as it says, "And you shall teach them to your children to speak with them." The teacher stresses the seriousness of this obligation, that the spiritual life of the child depends on being taught Torah from the earliest age, and that this is a prerequisite for the blessing of long life for both the parent and the child, as the verse continues.

And you shall inscribe them on the doorposts of your house and on your gates. The teacher reads the verse and explains that this is the mitzvah of mezuzah, to write the words of the Torah and affix them to the doorposts of one's home and gates. He emphasizes that this mitzvah is a sign and a protection for the Jewish home, and that it is part of making the Torah present in every aspect of daily life.

So that your days and the days of your children may be increased on the land that Hashem swore to your fathers to give to them, like the days of the heavens over the earth. The teacher explains that this verse is a continuation of the previous section, emphasizing the reward for fulfilling the commandments. If you do what is required—listening to Hashem, loving Him, and serving Him—then Hashem will fulfill His promise, and your days and the days of your children will be multiplied on the land. The teacher also notes that the verse says, "to give to them," not "to give to you," which is significant for the next unit. The phrase "like the days of the heavens over the earth" is understood to mean an unending, eternal duration, indicating a promise of long life and continuity in the land for those who keep the Torah and mitzvos.

On the words "Lema'an yirbu yemeichem viyemei bneichem"—so that your days and the days of your children may be increased—Rashi explains: If you do so, your days will be increased. If not, they will not be increased. The teacher elaborates that the words of Torah are always interpreted from the positive to the negative and from the negative to the positive. In other words, if the Torah says, "If you do this, you will have this reward," it implies that if you do not do it, you will not have the reward. And if it says, "If you do not do this, you will be punished," it also means that if you do it, you will not be punished. This is a general rule in the way the Torah expresses itself, and Rashi is pointing out that the promise of long life is conditional on fulfilling the commandments. If you do not fulfill them, you do not receive the reward.

On the words "Laseis lahem"—to give to them—the teacher explains that it does not say "to give to you," but rather "to give to them." From here, we learn the concept of the resurrection of the dead from the Torah. The teacher says that the Torah is hinting that the promise is not only for the current generation, but also for future generations, including those who have already passed away. The phrase "to give to them" refers to the future time when the dead will be resurrected and will inherit the land, thus the Torah alludes to the resurrection of the dead as a fundamental belief.