1. The Uniqueness of the Luchot in Parashat Ekev
This week’s parasha, Ekev, discusses the giving of the tablets—luchot—to Moshe Rabbeinu after forty days and nights on Har Sinai. The Torah refers to these as luchot ha'avonim—the stone tablets, and luchot ha'brit—the tablets of the covenant. An interesting detail emerges in the way the word luchot is written: sometimes with a vav, sometimes without. In one verse, it appears as luchat, which could be read as singular, “tablet,” rather than plural, “tablets.”
Rashi comments on this unusual spelling, noting that although it is written as if singular (luchat), it should be read as plural (luchot). He explains this by saying “sheshteyim shavot”—they were both equal. The two tablets were identical in every respect: weight, size, and shape. They appeared so similar that they almost looked like a single tablet.
The Rebbe expands on Rashi’s observation, pointing out that throughout the Torah there are many words sometimes written with or without a vav, but Rashi rarely comments unless it is significant to the context. Here, since Moshe Rabbeinu is emphasizing to Bnei Yisrael the greatness of Hashem’s gift—the Ten Commandments inscribed by Hashem Himself—it seems odd for the Torah to write luchat, implying something lacking or singular. Instead, Rashi teaches us that this spelling highlights their miraculous unity and perfection.
2. Miraculous Qualities of the Tablets
The two tablets contained five commandments each. However, a closer look reveals that the first five are much longer and more detailed than the last five, which are short and concise (e.g., “lo tirtzach”—“do not murder”, only two words). This raises a practical question: how could both tablets be identical in size and appearance if one had so much more text?
The answer lies in several miracles associated with the luchot. First, every letter was engraved completely through from one side to the other. Despite this, both sides could be read equally well—a miraculous feat since normally engraving through would create a mirror image on the reverse side.
A second miracle involved letters such as mem and samech, which have closed centers. When engraved through stone, these inner pieces should have fallen out since they were not attached to anything. Yet miraculously, they remained suspended within the stone.
This demonstrates that writing luchat—as if singular—is not a deficiency but rather an expression of their miraculous unity: two distinct objects appearing as one perfect whole.
3. The Spiritual Message of Luchat versus Luchot
The Rebbe emphasizes that referring to the tablets as luchat, in singular form, does not diminish their importance but elevates it. It teaches us that even though there were two physical tablets, they represented a unified message and purpose for Am Yisrael.
This unity is itself miraculous: despite differences in content (lengthy versus brief commandments), both tablets were visually identical and equally precious. The lesson is that true unity does not erase individuality but harmonizes differences into a greater whole.
4. Mezuzah: A Mitzvah for Everyone at All Times
The parasha also discusses mitzvot such as Shema and Mezuzah. Of particular note is Mezuzah’s unique status among mitzvot traditionally associated with women as well as men. Unlike Tefillin or Tzitzit—which are primarily obligations for men or depend on specific circumstances—Mezuzah applies constantly to all Jewish homes regardless of gender.
The Rambam (Maimonides) writes at the end of Hilchot Mezuzah that one must be careful with “Mezuzah,” not just “the mitzvah of Mezuzah.” This subtlety indicates its universal obligation and constant relevance: while Tefillin and Tzitzit are worn only at certain times or under certain conditions, Mezuzah is ever-present for anyone who owns or lives in a home with doorways.
The Rambam further explains that every time you enter or exit your home you encounter Hashem’s name through the Mezuzah text (“shem Hashem echad”—“Hashem is One”). This constant reminder awakens love for Hashem and helps shake off spiritual slumber or distraction from worldly vanities.
5. Mezuzah’s Power as a Spiritual Reminder and Protector
The Rambam continues by quoting Chazal: anyone who has Tefillin on his head and arm (tefillin berosho u'vizroyo), Tzitzit on his garment (Tzitzit bevigdo) and a Mezuzah on his door (Mezuzah befischo) can be assumed not to sin because he has many reminders (“maskirim rabim”) surrounding him like angels protecting him from wrongdoing.
The Rebbe points out that among these three mitzvot, Mezuzah stands out even more uniquely: its obligation applies to everyone at all times (unlike Tefillin or Tzitzit), and its presence provides ongoing spiritual support rather than overwhelming awe or holiness alone.
This support comes from both its physical presence (protecting those inside) and its spiritual function (reminding us constantly of Hashem’s unity). The name of Hashem appears openly on every Mezuzah scroll, making its impact immediate upon entering or leaving any Jewish home.
6. Practical Guidance: Ensuring Kosher Mezuzahs for Protection
The Rebbe often emphasized checking one’s mezuzahs whenever facing challenges—whether health issues, livelihood concerns, or general difficulties—because of their unique power to protect both inside and outside the home (Tzeischo u’voecha—“your going out and your coming in”). It’s not enough simply to affix a kosher mezuzah once; one must ensure it remains kosher over time and is placed correctly according to halacha.
This ongoing awareness is why many have the custom to touch the mezuzah when passing through a doorway—to actively recall Hashem’s presence and protection each time we enter or leave our homes.
The mezuzah thus serves not only as an obligation but also as an ever-present source of spiritual focus, awakening us from complacency and keeping us connected to our love for Hashem amidst daily life’s distractions.