1. The Meaning of Ekev and Its Deeper Implications
The parsha of Ekev begins with the word ekev—since or because. The Torah states that since you will listen to the laws, keep them, and do them, Hashem will keep His covenant and kindness that He swore to your ancestors. In return for listening to Hashem and doing the mitzvahs, God will fulfill His promise to you. The verse continues by listing blessings: Hashem will love you, bless you, multiply you, and bless the fruit of your womb and land. However, there is a deeper layer to the word ekev. Literally, ekev means “heel.” Rashi explains that this hints at mitzvahs people might consider unimportant—the “mitzvahs that one tramples under their heel.” These are commandments that are sometimes overlooked or treated as insignificant compared to more prominent mitzvahs like fasting on Yom Kippur or keeping Shabbos. Rashi teaches that even these “small” mitzvahs must be observed with care. If you listen to them, your reward will be great—not only for the major mitzvahs but also for those that seem minor.2. The Midrash on Ekev and King David’s Concern
The Midrash connects the word ekev in our parsha with a verse from Tehillim: “Why should I fear in the evil days when the iniquity of my heels encompasses me?” (avon akevai yesubeni). King David expresses concern not over failing in weighty commandments but over possibly neglecting simple ones. The Midrash explains that Hashem gave Israel 613 commandments, both simple and weighty, yet people sometimes disregard the lighter ones, casting them under their heels. King David feared judgment day not because of serious transgressions but lest he had failed in fulfilling even a simple commandment. This highlights a core teaching: one must be as mindful of simple mitzvahs as of weighty ones. Yet this raises a question—is it plausible that King David would actually neglect these mitzvahs? The answer lies deeper than literal observance.3. The Rebbe’s Explanation: Urgency and Order in Mitzvah Observance
The Rebbe explains that the issue is not whether one performs all mitzvahs but how one prioritizes them. Sometimes people rationalize: first take care of important matters in Yiddishkeit, then address less significant ones. This isn’t about ignoring mitzvahs altogether but about creating an order—tackling what seems most important first. For example, loving your fellow Jew (ahavas Yisrael) is required even toward someone you’ve never met. Some argue: how can I love a stranger if I struggle to love those closest to me? They propose an orderly progression—first oneself, then family, then others. Similarly with learning Torah: some say they’ll only study chitas—Chumash, Tehillim, Tanya—after mastering more basic obligations. The Rebbe illustrates this with a story about charity: a rich man always claimed he couldn’t give because he had a poor brother, yet never helped his brother either. People may use logic to excuse themselves from certain obligations by insisting on an order or hierarchy among mitzvahs.4. Every Mitzvah Connects Us to Hashem Equally
The Mishnah in Pirkei Avos teaches: “Be as careful with a light mitzvah as with a stringent one.” A mitzvah is fundamentally a connection (tzavta) between us and Hashem. Whether difficult or easy, each commandment creates this bond between finite human beings and the infinite God. Therefore, it doesn’t matter if a commandment seems minor or major—each is an opportunity for connection with Hashem. Not only must we perform all mitzvahs, but we should do so with equal excitement and enthusiasm (zohir—careful/perfection). Sometimes people become desensitized to certain prohibitions (like speaking negatively about others), treating them as permissible through habit. But if we recognize every mitzvah as an avenue for divine connection, we approach each one with privilege and joy. This is how the Rebbe clarifies King David’s concern: he wasn’t worried about neglecting light mitzvahs entirely but about lacking excitement or urgency in performing them compared to more significant commandments.5. Serving Hashem Without Calculations or Hierarchies
The parsha teaches us not to make calculations about which mitzvah is more important or urgent. When Jews received the Torah they declared: naaseh v’nishma—“we will do and we will hear,” accepting everything without reservation or intellectual calculation. There’s value in serving Hashem “blindly,” based on pure faith (emunah) rather than logic alone—a servant obeying his master without question. The Rebbe relates a story from the previous Rebbe about education: A teacher believed children should only learn logical aspects of Judaism and avoid stories of miracles lest they become confused. When this view was discovered by the Rebbe Rashab, he dismissed the teacher immediately—basing Jewish education on faith comes first, even before intellect. This approach applies throughout life: even when we understand something intellectually, our primary motivation should be acceptance of Hashem’s will above all else.6. Difficult Days and Divine Response to Our Approach
King David’s phrase “Why should I fear in evil days?” refers to times when nature dominates and hardships abound—suffering among individuals and among Jews collectively throughout history up until today’s challenges raising children amidst confusion and adversity. When Jews start making calculations about which mitzvos are important (the head) versus less important (the heel), Heaven responds measure-for-measure—if we serve Hashem naturally (with limitations), He reciprocates naturally rather than miraculously. But if we serve without calculation or limitation—eagerly connecting through every commandment regardless of its perceived importance—then Hashem responds likewise: providing protection, blessing, sustenance, joy (simcha) as described in our parsha’s blessings.7. Completing Mitzvos: The Lesson of Kol HaMitzvah
In Ekev II, the Torah says: “All the mitzvos I command you today you shall guard...”. Rashi interprets kol ha-mitzvah—“the whole mitzvah”—as an instruction not just to start but also complete every commandment. A famous example is Moshe Rabbeinu bringing Yosef’s bones out of Egypt at Yosef’s request before his death. While Moshe began this task alone (others were busy collecting spoils), it was ultimately completed by Bnei Yisrael when they entered Eretz Yisrael after Moshe’s passing. Scripture credits Bnei Yisrael collectively because only those who finish a mitzvah receive its full merit. Sometimes circumstances prevent someone from completing what they began (as Moshe was denied entry into Israel). In such cases those who finish receive credit for all prior effort too.8. Our Role in Completing Generational Work and Bringing Redemption
This lesson applies powerfully today: generations before us have worked tirelessly through exile (golus) striving for redemption (Moshiach). Now it falls upon us to complete their work by finishing what they started—learning Torah, doing mitzvos with simplicity and faith—and thereby earning credit for all previous generations’ efforts as well. The Baal Shem Tov taught that spreading Chassidus outward will bring Moshiach—when we finish this mission we merit all accumulated efforts before us and bring redemption closer for everyone. May we merit to complete our generation's task so no further generations need continue after us—and may we see Moshiach speedily in our days!