Weekly Sidra: Ekev (Consequence)
Torah Portion: Devarim / Deuteronomy 7:12-11:25
Haftorah: Yeshayahu / Isaiah 49:14-51:3

Devarim 7:12:  It shall be as a consequence of you listening to these mishpatim and guard and perform them, then Hashem your God will keep the covenant and the kindness for you that He swore to your forefather.  

It shall be if you listen to these mishpatim-  Moshe Rabbeinu continue to discuss the importance of Israel’s involvement in the covenant for it to beneficial to us.  The word עקב ekev  gets much attention by the commentators of the Torah.  The reason being is because, at first glance, it seems to be the wrong word. It naturally should read “if…”  And if we were to read this passage from some Christian published Bible then it loses its richness due to the word because the editors translate it as “if” however, many translate it well.[1]  The word עקב has given the sages, of blessed memory, much to look into.  The reason being is that the word can be translated differently depending on context.  Rashi and Ramban[2] translate the word as “because”, but it can mean “if,” or “perhaps” also.

Rashi brings to us an addtion meaning of עקב, which also means “heel” as in Bereshit 25:26.  “And after his brother came out holding the heel (בעקב) of Esav…etc.”  Rashi gleans that we are not to trample under our heels, so to speak, the mitzvot of Hashem, (i.e. take them lightly).  I believe Rashi gathered his understanding from the Midrash Tanchuma that gives a similar understanding that the Rashi reader would definitely understand.  Tanchuma quotes Psalm 49:6, “Why should I fear the days of evil?  The sin of my footsteps (עקבי akeyvei) surrounds me.”  It then teaches us that Hashem gave us light and heavy mitzvot to perform and that because the minor ones seem minor to us, we do not pay attention to them because they are easy to perform, thereby, trampling them under our feet.

When we keep the mitzvot, they should be before our eyes and not under our feet.  The commands are a single entity just like Hashem is unified.  Tractate Makkot 23b-24a we read the following:

There were 613 mitzvot transmitted to Moses at Mt. Sinai. . .From where do we know this? The verse says, “Moses commanded us Torah” (Deuteronomy 33:4). In gematria[3] the letters of the word “Torah” add up to 611, while the first two of the Ten Commandments, “Anochi Hashem – I am Hashem” and “Lo yihyeh – You shall have no other gods” are counted separately because they were heard directly from Hashem.

Rebbe Yosef Yitzchak emphasizes that the entire Torah is encompassed in the Ten Commandments; the Ten Commandments are all contained in the first two commandments, which in turn are contained in the first commandment; and the first commandment is reflected in microcosm in the first word, Anochi.[4]  Why Anochi?  Shabbat 105 explains that the word “anochi” is an acromym for Ana Nafshi Ketovit Yehovit, (My soul wrote the words I gave to you).  Because Hashem is One, so are the expressions of His mouth, the Torah.  When we treat His holy Torah lightly, we in essence treat Him lightly (Heaven forbid)! 

What is it about mishpatim that God wants us to understand?  The last verse of parashat V’etchanan mentions all three categories of Divine Law it states:

And you shall keep the mitzvah, and the chokim, and the mishpatim (the commands, the statues, and the ordinances) which I command you today. (Devarim 7:11)

Our verse (12) seems to be an extension of that verse but only mentioning mishpatim. The Kli Yakar gives this a thorough examination and teaches us that the chukim are not mention in this verse because Israel does not perform them for reward.  He further explains that a result (עקב) of the chukim is not expected because the majority of people criticize them[5] therefore, there is no need to tell Israel that there will be consequences for keeping them in this world.[6]  Nevertheless, the Kli Yakar continues to show that the chukim and the mishpatim are unified and that they are equal in His sight.  The word mishpatim in our verse presents a “catch all” word for the three mentioned in the previous verse, and that all mitzvot are equal in the sight of Hashem and should not be treated lightly even if they seem reasonable or not.  However, there is a deeper meaning to the reasoning behind the specific word mishpatim. 

The word mishpatim connotes commandments that are between man and his neighbor.[7]  We are reminded these types of commandments are vitally important to well being of the nation as a whole.  Mishnah Yoma (8:9) states: “Sins between one man and his friend, Yom Kippur does not atone for until one appeases his friend.”  The secret for Hashem’s covenantal devotion for us is keeping our relationship, between man and man, clean and upright.  This is how Yeshua, in his teachings, and Paul, in his letters, can say the summation of the Torah is “love your neighbor as yourself.”[8] “God has promised us that if we will observe the commandments between man and his neighbor, He will give us measure for measure in return and uphold the covenant between us and Him.”[9]  If we do not and we hate our brother, then the result is that He will do measure for measure.  The reason given for the destruction of the second Beit haMikdash was baseless hatred for our neighbors.  God severed the means of covenant devotion to Him when we did not uphold our end of loving each other. [10]

This can teach us that just as the mitzvot are equal in Hashem’s eyes; our love for one another is tantamount to loving God.[11]  Just has the Torah is a single entity creating a body of wisdom and teaching for us to live by (mentioned above) so too keeping the body of Israel unified and not treating one better than the other[12] and upholding each other in prayer, supplying each other’s needs whether it be physical, monetary, emotional, or spiritual.  We must look, as Paul did, at the body of Messiah as a single entity and if one of us suffers, we all suffer.  We cannot arbitrarily pick and choose the commandments of God to keep or not keep as many claim, so too, we cannot pick our brothers and sisters in Messiah and Israel.  They were chosen by Hashem, drawn by the Ruach, and sealed by the blood of Messiah for a life of devotion to the Creator, may His Name be blessed.

The unity of Hashem and his people is crucial for existence.  The consequences of life and death, truth and lies, blessing or curse are in our hands.  He is clear  that we are responsible to heal the world (once we have been heal by Him) and  entered into the covenant. We have been chosen to bring the Good news of Messiah Yeshua and all that entails to the world that thinks we should not exist. What is our duty:  loving God, keeping His Torah, loving people and supplying their needs, proclaiming the risen Moshiach, and bringing peace to a chaotic world.  We are trying to restore ruins that have been long broken and heal the relationships with our people so that we can hasten the Messiah’s coming (may it be soon and in our day)  This is the tip of the spear, this leads to life, and this my dear brothers and sisters is walking with Yeshua, nothing less will do.

[1] The English Standard Bible, Youngs Literal Translation, New American Standard Bible, and others.

[2] Ramban uses it in a way that looks toward another meaning than Rashi.  But essentially the word “because” means, “as a result” or “as a consequence” which I used in my translation.

[3] Numerical value

[4] R. Simon Jacobson, Parasha Yitro, cited fromhttp://www.meaningfullife.com/oped/2010/2.04.10$YitroCOLON_Anochi.php, visited 8/18/11

[5] See parashot B’kootochi (Vayikra 26;3) and Chukat for further explaination of the word and meaning behind חקים

[6] He does however give examples of reward in this world such as wisdom and understanding.  See Kli Yakar on this verse for further study.

[7] Oznayim LaTorah

[8]Matthew 22:9, Mark 12:31;33; Luke 10:27; Romans 13:9, Galatians 5:14 referencing Lev. 19:18

[9] Oznayim LaTorah

[10] (Yoma 9b )Why was the Second Temple destroyed? Because of sinat chinam, senseless hatred of one Jew for another.”

[11] 1 John 3:10  By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.  (ESV)

[12] See James 2

Writen by The Jewish Carpenter (דוד בן גבריאל)

http://www.youtube.com/watch?v=UgfiX1pspo4

Weekly Sidra: Ekev (Consequence)
Torah Portion: Devarim / Deuteronomy 7:12-11:25
Haftorah: Yeshayahu / Isaiah 49:14-51:3

Can a woman forget her baby, Or disown the child of her womb? Though she might forget, I never could forget you. See, I have engraved you On the palms of My hands, Your walls are ever before Me. (Isaiah 49:15-16)

We live in a society that wants everything done as quickly as possible.  We have microwave meals ready in five minutes or less, instead of family dinners around the table.  We use Automatic Teller Machines because we cannot bother to wait in line at a bank. 

The quote above asks a very interesting question.  Can a woman forget her baby?  Or disown the child of her womb?  Today babies have become expendable with the growth of the Feminist movement and easy access to abortion clinics.  I personally have a cousin who had three abortions prior to having a baby. 

A fetus is a human being and not just a clump of cells.  This is because, logically speaking, a human cannot give birth to dogs or cats.  The only thing a human can give birth to is another human being.

God tells us that though the mother may forget, HaShem will never forget us.  God has engraved us on the palms of His hands.  The hand represents strength and action in Judaism.  In the midst of our fast paced society God wants us to know His love for us.  God will give us strength and take action on our behalf.

Our Rabbi Maran Yeshua was sent by HaShem to redeem us.  Yeshua took the time to get the nail scars engraved on his palms in order that we may be remembered by God in The Book of Life.

As we go through this world it is easy to forget about others, to forget about HaShem and our Rabbi Maran Yeshua.  God has not forgotten you or the promises He made to Israel.  Take a moment to remember all that God has done for you.

http://www.youtube.com/watch?v=v1R8bjEQoMg

Eikev, Ekev, Ekeb, or Eqeb, עקב, is this week’s portion.  It’s Deuteronomy 7:11 – 11:25.  Ekev carries the simple meaning of “if”.  This section of Torah has Moshe retelling the story of the sin of the Golden Calf with the repercussion and consequences for making an idol.  Throughout the portion it also contains blessings with the pattern, “If … then”.  The mitzvot (commandments) and following them are the condition that fulfills the requirement so the Most High can bless those guarding and keeping the mitzot.  Rashi interprets ekev as “heel”  If you do the mitzvot instead of trampling on them with your heel, then the blessings come.  Either way pashat (simple) or midrashic (homeletic or teaching story)  we encounter the wisdom and life reaped when the mitzvot are heard, obeyed, kept, guarded, and done.  The Hebrew phrase for this attitude and behavior that follows is shomer (hear, guard, keep, do) mitzvot  (commandments).  This is the path to follow like the ruts worn in the road by a wagon that you can walk in as others before  you did. 

Not everyone worshiped the Golden Calf.  The women did not cooperate with those making and worshiping it.  The women received the New Moon festival with a time of rest.  The importance of guarding and doing the mitzvot is emphasized in this portion.  The derech chayim (path of life) is set out clearly with blessings or rewards for keeping and guarding it.  Not holding with emuna (faith) and bitachon (trust) while Moshe was on the mountain with the Most High almost wiped out the people of Israel.  The Holy One had told Moshe he didn’t want to hear him, and yet Moshe plead with the Most High.  He cried out and the people were spared.  We see rahamimor rahmanut  (pity and mercy) in the Holy One’s interaction with the people of Israel.  The ones who died, about 3,000 had actively participated in the idolatry of the  Golden Calf and the Most High called some to execute those entered the practice of idolatry and went outside of worship of the Holy One Blessed be He.

This portion calls us repeated to focus on the mitzvot, to learn it, to guard, keep and do it.  The blessing for keeping it is there.  One may do it out of love, and or do it for the blessing, yet guarding it out of love for the Most High is the higher way.  The words rahaminor rahamunut carries a much wider concept than pitcy and mercy.  It has the connotation of family, and love.  The root is rehem meaning “mother’s womb”.  Moshe’s  prayer on the behalf of the people impacted the outcome.  The Most High heard and did not wipe out the people.

Baal Teshuvah means master of repentance, or returning to the Most High.  This week we see the way to return when we find ourself having lost the rut, the path of Jews who came before us.  Keep returning, keep guarding and making the mitzvot a part of your daily life.  Study the mitzvot and see the positive and negative commands, learn and make your own the mitzvot that apply today in  your life, work, and relationships.  Returning the the Holy One and the mitzvot (commandments), the derech chayim (path of life) brings blessings from the Most High into reality in your life.  The mitzvot breath new life and blessings of our Creator into our lives.  The tenderness of our Creator is highlighted with the concept of family, love, pity, mercy in the “womb” where the Most High knew us before we where conceived.  There is no fear, except the fear of the Holy One.

http://www.youtube.com/watch?v=HoE0J14XL90

La porción semanal de la Torá, a ser leída este shabat lleva por nombre Ekev, y en ella salta a relucir el tema de las Berajot (Bendiciones), y es en ello que centraremos nuestro comentario semanal.

Devarim 8:10 "Y comerás, y te saciarás y bendeciás al Eterno tu Eloh-im por la buena tierra que te ha dado. "Ve’ajalta vesavata uverajta et-HaShem Eloheyja al-ha’arets hatovah asher natan-laj"

Este versículo nos enseña que debemos agradecer al Eterno, y es utilizada para ello la palabra hebrea "Hoda’ah". Y esta expresión de agradecer es totalmente justificable, ya que la mayoría de las personas sabe la importancia de expresar su gratitud al Creador por nuestro bienestar. Pero para cualquier persona bendecir al Eterno suena como algo casi paradójico. El Eterno puede requerir nuestro agradecimiento, pero ¿Cual sería la razón de que El quiera que le bendigamos? ¿Qué podríamos darle al Creador de todas las cosas que El ya no posea?

La frase "et uverajta HaShem" (bendecirás al Eterno) no aparece en ningun otro lugar en la Torá. Podemos asumir con seguridad que el concepto de bendecir a HaShem debe estar asociado con dar las gracias después de las comidas, que desde el punto de vista de la la ley judía, sólo se requiere cuando comemos pan, debido al cumplimiento de los versos, "que comerán y se saciarán". Ahora bien, ¿Qué tiene de especial el pan, más que cualquier otro alimento? Y para ser mas específicos, sólo algunos versículos de las Escrituras elogian a una categoría diferente de sustento:

Devarim 8:7-8 "Porque el Eterno, tu Dios, te trae a una tierra buena, tierra de arroyos de aguas, de fuentes y de hondos manantiales que salen por sus colinas y por sus montes; ierra de trigo, y de cebada, y de vid, y de higuera, y de panado; tierra de olivas que dan aceite, y de dátiles. "

"Ki HaShem Eloheja mevi’aja el-eretz tová eretz najaley mayim ayanot utehomot yotse’im babik’á uvahar. Eretz jitá use’orá veguefen ute’ená verimon eretz-zeyt shemen udvash"

En este pasaje se encuentran nombradas las siete especies por las cuales es reconocida la tierra de Israel, los siete frutos especiales por los cuales las siete colinas de Efrat son nombradas. Estas deliciosas y coloridas frutas son mucho más atractivas e inspiradoras que un aburrido, prosaico y simple pedazo de pan. Recordemos que los espías trajerón un inmenso racimo de uvas con el fin de demostrar la singularidad de Israel, no trajeron un pedazo seco de pan.

Ahora cabe preguntarse, por qué al pan se le distingue con tres bendiciones ordenadas escrituralmente, siendo cuatro en total, la primera compuesta por Moshe Rabenu, la segunda por Yehoshua Ben Nun, el tercero por David Hamelej y Shlomo Hamelej, y la cuarta por los sabios después de la destrucción de Betar), mientras que por el otro lado las siete especies, a pesar de ser la corona del esplendor productivo de la tierra de Israel, se les honra solamente con una bendición despues de ser comidas.

Y no sólo eso, sino que además cuando tres o más personas se juntan a comer pan, se realiza Zimun (que significa literalmente invitación) precede al agradecimiento después de las comidas, en la que uno de los participantes invita a los demás presentes a responder a las alabanzas del Eterno. En Shabat y Dias de Fiesta, existe una costumbre seguida por muchos judios de realizar este Zimun mientras se levanta una copa de vino. Esta invitación formal es también exclusiva para cuando se come pan.

En relación con las siete especies, la alianza entre Hakadosh Baruj Hu y los seres humanos es limitada, ya que a los seres humanos le esta encomendado sólo la tarea de resguardarlas; es decir, una vez que plantamos la semilla, HaShem hace el resto, con la posible excepción de nuestro suministro de agua y la protección de los frutas. Incluso el agua de lluvia es generalmente agua de HaShem.

La verdad es que cuando una persona se encuentra con un árbol de granada en un campo, y toma un bocado de la fruta, estaría casi experimentando comer el maná del cielo. Es decir El Eterno hace casi todo en trabajo en la existencias de estas especies. Por el contrario, el extraordinario viaje de pan desde el campo hasta su preparación final, requiere una serie de específicos procedimientos. De acuerdo a la categorización de la Mishná, el Talmud Babli en el tratado Shabat 74b, de las 39 melajot (actividades prohíbidas en Shabat), once de ellas se dedican a la preparación de pan: "Sembrar, arar, segar, atar gavillas, trillar, aventar, seleccionar, moler, tamizar, amasar, hornear …."

Es evidente que la producción de pan es un gran emprendimiento, hay que notar que aunque la semilla y la tierra, el sol y la lluvia son proporcionadas por el Eterno, el fruto de esta semilla se convertirá en heno a menos que el hombre primero lo convierta en pan. En la producción de pan, el concepto de asociación es evidente, con el ingenio humano y el esfuerzo. El comerse una granada, por el contrario, es básicamente recibir un regalo divino, es una atributo de HaShem otorgar su bondad sobre nosotros.

Por tanto cuanto mayor sea el grado de intervención humana, mayor será el grado de santidad. Se podría sugerir una mayor aclaración de este pensamiento. El Eterno podría haber creado un mundo en el que seamos espectadores y beneficiarios; pero entonces los seres humanos serían nada más que marionetas o títeres de un juego de ajedrez divino en que el Todopoderoso es el único jugador, jas veshalom.

El Eterno escogió entonces crear un mundo "imperfecto", incompleto en el que venimos a ser sus socios, en la que Él espera que seamos perfectos. En la medida en que expresamos nuestro don Divino de ser Sus socios, entonces realmente estaremos "bendiciendo" al Eterno. Es por el privilegio de ser co-trabajadores de HaShem, por el orgullo que proviene del conocimiento de que Él nos cree dignos de ser sus socios, que le alabamos y le bendecimos sobre todo cuando estamos íntimamente involucrados en el desarrollo de su creación.

Cuando salimos de Mitzrayim, sólo una persona alabó a HaShem, Yitró, el suegro madianita de Moshe rabenu. Por el contrario, cuando el Yam Suf se abre, la nación entera canta la Shira.

¿Acaso el milagro de Mitzrayim era menos grande que el milagro de la apertura del Yam Suf? Claramente ambos eventos son notables y únicos. El Sefer Shemot demuestra una quiebre sistemático y continuo del orden natural, en la sucesión de las diez y plagas sobrenaturales e inesperadas, que cualquiera podía observar que provenía de la mano del Eterno. Mientras que la división del Yam Suf sucedió una sóla vez, y sólo después de "un fuerte el viento del Este"!

¿Por qué entonces se hizo una mayor alabanza en el Yam Suf? Pues, en Mitzrayim, los milagros fueron hechos exclusivamente por Hakadosh baruj Hu, sin intervención humana alguna. La gente escuchaba, prestaba atención, y esperaba. Mientras que el Eterno mismo planificó y ejecutó la salida de Mitzrayim, "no a través de un ángel o mensajero".

En el Yam Suf, por el contrario, no se hubiera podido producir ningún milagro, el mar no se hubiese abierto, si el pueblo no hubiese entrado en medio de las aguas turbulentas y las olas peligrosas. Sólo después de que los judios estabamos dispuestos a tomar el riesgo de ahogarnos y dar los primeros pasos en el mar, el Todopoderoso respondió descubriendo la tierra seca. La Shirá ocurre cuando el pueblo es el inciador y coactor del drama de la historia.

También podemos tomar el ejemplo de los montes más famosos de las Escrituras. El Monte Sinaí fue el escenario de la revelación divina, el lugar desde el que recibimos la Torá. Sin embargo, la santidad del Monte Sinaí era temporal. Tres días antes de la Revelación en el Sinaí, el pueblo fue advertido de que se separaran del monte:

Shemot 19:12 …Todo aquél que tocare el monte será muerto irremisiblemente. "…kol-hanogea bahar mot yumat."

Una vez que la Torá fue dada, el monte volvió a tener su estado anterior, sin la prohibición de no acercarse. Hoy en día , su ubicación exacta es desconocida para nosotros. Su sitio probable se le otorgó a los egipcios después de la Guerra de Yom Kipur, con apenas un suspiro de protesta de la mayoría de los judios, valga acotar que deberá ser recuperado, esperamos como de hecho es, que nuestro Mashiaj Maran Yeshua sea el pionero de eso y muchas otras restaruciones.

Mientras tanto el Monte Moriá, en cambio, es el Monte del Bet Hamikdash, el lugar sagrado del donde emerge Yerushalayim. Ningún judío podría siquiera pensar en renunciar a Yerushalayim, sagrada eternamente y el símbolo de nuestro pasado glorioso, así como de nuestra cercana Gueulá Shelemá.

Estas dos montañas, el Sinaí y Moriaá, representan dos aspectos de nuestra la experiencia histórica. En el Sinaí, nuestra participación en la entrega reveladora de la Torá, fue relativamente pasiva. HaShem dió a Su Torá a nosotros, y donde Di-s muestra todo el esplendor de su gloria, la santidad de ese lugar se opaca, porque toda la Gloria es absorvida por HaShem.

Por el contrario, la santidad de Moriá, la ubicación del Bet Hamikdash en Yerushalayim, es una santidad que no puede ser nunca extinguidoao renunciada porque fue en Moriá, donde Avraham avinu llevó a su amado hijo Yitzjak avinu para ser sacrificado. Avraham avinu fue el actor principal en Moriá, poniendo todo su futuro en riesgo en una hazaña final. Mientras que Har Sinaí expresó regalo de HaShem para nosotros, Moriá representó a traves de nuestro padre Avraham, el regalo nuestro a Hakadosh Baruj Hu. Sólo la santidad de Moriá es eterna! Cuanto más el individuo está involucrado, mayor es la santidad y más grande la alabanza. El Eterno está constantemente en busca de personas dispuestas a ser sus socios en el perfeccionamiento del mundo (tikkun olam).

Por ello que el hecho de traer de vuelta a nuestro Mashiaj, será un momento de esplendor, magnificencia y gozo pues cada miembro del pueblo judío es participante de atraer su llegada, somos los entes y las chispas que podrán encender el fuego de Mashiaj. Por ello nuestras mentes tienen que pensar en Tzión, en el regreso, ya que cada paso que demos empezando por salir del Galut, es un paso más de atraer al Mashiaj, y debemos querer al Mashiaj Ya!

Unamónos y seamos socios del Eterno en la Gueulá de nuestro pueblo!

Mashiaj ahora!

Eikev, Ekev, Ekeb, or Eqeb (עקב — Hebrew for “if [you follow],” the second word, and the first distinctive word, in the parshah) is the 46th weekly Torah portion (parshah) in the annual Jewish cycle of Torah reading and the third in the book of Deuteronomy. It comprises Deuteronomy 7:12–11:25. Jews in the Diaspora generally read it in August.

Ekev is named Ekev (עקב), a word from the first verse of the portion. Deuteronomy 7:12 says, “Then it shall come about, because (ekev, עקב) you listen to these judgments and keep and do them, that HaShem your God will keep with you His covenant and His lovingkindness which He swore to your forefathers.” Usually the word ekev means “heel.” In fact, this word shares the same three-letter root as the name Jacob (Yaakov, יעקב), whose name actually means “heel.” He was born holding on to Esau’s heel. However, in Deuteronomy 7:12, the word ekev means “on the heels of” or “because of.” This portion of Deuteronomy speaks of the rewards that will come to Israel on the heels of keeping God’s covenant and commandments.

Note: On the Shabbat the Torah Reading is divided into 7 sections. Each section is called an Aliya [literally: Go up] since for each Aliya, one person “goes up” to make a bracha [blessing] on the Torah Reading. Here are this week`s aliyot:

1st Aliyah: Moshe details the general rewards for following the Torah, and encourages the nation to have complete confidence in HaShem’s protection. Moshe forewarns them of the dangers in being overly confident and commands them in the Mitzvah of Birkas Hamazon / Thanking God after meals (8:10).

2nd Aliyah: Moshe warns them regarding the pitfalls of prosperity and idolatry, and exhorts them to remain humble in the face of their guaranteed victories. God is the one who deserves the credit!

3rd Aliyah: In order to illustrate his point, Moshe reviews the incident of the Golden Calf. He explains why God, being a God of Justice, will grant the Bnai Yisrael a victory over the inhabitants of Canaan. Not because the Jews are deserving, but because the Seven Nations deserve to be punished for their own evil actions. The actions of the Bnai Yisrael during the 40 years, such as the Golden Calf, should have resulted in the Jews’ destruction. It was three factors which kept them alive and well so that they could inherit the land.

1. HaShem’s promise to Avraham, Yitzchak, and Yaakov.
2. The Chillul HaShem– desecration of God’s name–that would have occurred among the other nations who would question God’s ability to protect His nation.
3. Moshe’s begging for HaShem’s forgiveness.

4th Aliyah: Moshe finishes the story of the Golden Calf by retelling the giving of the Second Luchot (tablets).

5th Aliyah: Moshe poses the famous rhetorical question of, “What does God want… follow His ways…” and describes other instances of HaShem’s demanding justice.
Rashi says that from these words the Talmud (Tractate Berachos 33) concludes that "Everything is in the hands of Heaven except for the fear of Heaven". Another way to put this is that everything is Divine Providence, except for our fear of God in our choice to do mitzvahs or averahs (sins). In the rest of this aliyah, Moshe Rabeinu expounds on God’s greatness and tells the Jewish people to love and fear God.

6th Aliyah: Moshe describes the nature of Eretz Yisrael as demanding and responsive to our following the Torah. The second Parsha of Shema is recorded.

7th Aliya: Moshe promises the nation total victory if they listen to the Mitzvot and follow the ways of the HaShem.

In the seventh aliyah the Jews are told that if we observe all that God tells us to do, then we will easily occupy the land of Israel, and that no man will stand up against us. Then the boundaries of the land of Israel are given here.

And if you do obey these rules and observe them carefully, the Lord your God will maintain faithfully for you the covenant that He made on oath with your fathers: 13 He will favor you and bless you and multiply you; He will bless the issue of your womb and the produce of your soil, your new grain and wine and oil, the calving of your herd and the lambing of your flock, in the land that He swore to your fathers to assign to you. 14 You shall be blessed above all other peoples: there shall be no sterile male or female among you or among your livestock. 15 The Lord will ward off from you all sickness; He will not bring upon you any of the dreadful diseases of Egypt, about which you know, but will inflict them upon all your enemies. [Devarim 7:12-15]

There is a movement within some Christian circles called “The Prosperity Gospel”.  That is to say that every believer should be rich and prosperous and that if you are poor it is due to some sin in your life.

In this week’s reading Moses instructs Isreal that if they obey HaShem’s commandments (mitzvoth) then they will be blessed.  What exactly does that mean?

Everything that HaShem does is for our good.  Moses states “Remember the long way that the Lord your God has made you travel in the wilderness these past forty years, that He might test you by hardships to learn what was in your hearts: whether you would keep His commandments or not. 3 He subjected you to the hardship of hunger and then gave you manna to eat, which neither you nor your fathers had ever known, in order to teach you that man does not live on bread alone, but that man may live on anything that the Lord decrees [8: 2-4].

We see that HaShem allows hardships in our lives to test our faith, but also to correct us from sin.

In the Besorah HaTova (Good News), Yeshua states in Matthew 8:20 “Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay his head."  We also see in the life of Shaul (Paul) that he was shipwrecked, jailed and tortured for his faith.  Neither man lived an exactly prosperous lifestyle.

Yeshua tells us that we should “Seek the Kingdom of God above all else, and live righteously, and he will give you everything you need.” Matthew 6:33

This is the crux of true prosperity; it does not come from material possessions and riches, but from seeking HaShem and living out the mitzvoth.

And now, O Israel, what does the Lord your God demand of you? Only this: to revere the Lord your God, to walk only in His paths, to love Him, and to serve the Lord your God with all your heart and soul, 13 keeping the Lord’s commandments and laws, which I enjoin upon you today, for your good. [Devarim 10:12, 13]