Proverbs 21:21 says, “He who pursues righteousness and love finds life, prosperity and honor.”
Parashat Ekev lists a series of practical mitzvot (commandments) which, if fulfilled by the Israelites, would allow them to enjoy prosperity in the land they would inherit while banishing the Canaanites and establishing peace.
Moses revisits the past years of the Israelites, recalling the worship of the Golden Calf, Korach’s rebellion, the sin of the scouts, their anger with the Eternal at Taverah, Massah and Kivrot Hataavah, and all their rebellions. He reminds them that, despite their mistakes, God’s love for them is immense, that He forgave them, handed them a second set of tablets and allowed them to do teshuvah. He also reminded them that they managed to survive in such an inhospitable place thanks to the mercy and love of the Eternal for them, who provided them with manna and His Words, His instructions.
He closes by warning them that it would be necessary for them to be firm in their convictions and to follow the Commandments of the Torah. For now, they would enter a world filled with “appetizing of the senses,” since this land would produce milk and honey without much effort (replacing the manna) and was blessed with seven kinds of fruits, but he also tells them that it was filled with idolatry. Now that all their material needs would be met, they could enjoy its abundance. However, this might lead them to think that this was due to their efforts (which were visible) and not thanks to the Powerful Hand of God (which was not visible) and that this would cause them to forget their origins and become arrogant (Yeshurun).
This portion could be a continuation of the Shema which we read in the previous parashah in Devarim 6:4-9. I would like to expound upon this. Every Shabbat we read the Shema, immediately followed by “veahavtah lerayacha kamocha” לרעך כמוך ואהבת!
Ekev is a word that indicates a connection; it is also translated as “heel”, a part of the body that leaves a footprint, depicting a connection between the body and the earth. Do you realize that people can go unnoticed in this world? Those who are remembered have left their “mark” on others, but how we imprint the memory of ourselves upon others is depicted in this parashah, Ekev.
Devarim is a book of the Torah that addresses two fundamental themes – Love (Ahava) and Justice (Tzedek). In fact, in this book, these two words are repeated more than in the rest of the books combined. But what is Ahava, Love? Why must it be accompanied by Tzedek, Justice?
The Hebrew word for love, Ahava “אהבה” is composed of the letters Alef א, Hei ה and vet ב which come from the root “hav” הב, which means to give. That is, if there is no ability to give, then there is no love.
On the other hand, Pirke Avot teaches us in Mishnah 16 chapter 5: “Any love that depends on something disappears when that something disappears. And when it does not depend on anything, it never dies.” It is an emotion, a thought, an idea, a value, that becomes concrete, but its foundation must be carefully evaluated. How many marriages fade away for this reason? Their love is based on physical beauty, money, convenience, admiration, etc., but when these fade away since nothing is eternal, the affection also dies.
Rabbi Arturo Kanner says, “After the Shema comes love of one’s neighbor… and it is defined as that emotion that makes us want to be connected, united, close to one another.” Rabbi Abraham Palti adds, “Love is the seed of all things.” And Rabbi Shai Frondlich says that love depicts union since it stems from the root “echad”, and both echad and ahava in gematria are represented by the number 13 denoting unity.
Love might be born from an idea, resulting in the formation of emotion and feeling, but then materializing into specific action towards another, therefore, love is action. In this sense, love can also be interpreted as loyalty, a value that continues to exist despite the problems in a relationship.
But love is not enough, since love itself is only part of the balance on a scale; what gives it the correct weight or balance is justice. Some people are full of love for others, but when their love is not reciprocated, it results in emotional, physical and spiritual imbalance. This brings up the idea of “agape” love, unrestricted love, unconditional love, long-suffering love which, by the way, is an idea wrongly taken from Rav Shaul – 1 Cor. 13, and unrequited love.
For there to be balance in any relationship, there must be justice. But how do we practice justice? Again, we go back to the Torah where we are taught various commandments for there to be balance. For example, in this parashah, God showed his love to Israel by providing for their physical needs – protection, shelter, and food. However, this love had to be reciprocated by the Israelites with acts of justice, such as the ones mentioned in this portion: remembering that there is a God, acknowledging what He has done for us, wanting to know Him, and working to keep His Commandments as we read in chapter 8.
In our everyday lives, we do the same – at home, in our marriage, in our relationships, etc. If we want to live with love, it must be exercised in a practical way, using love and justice. Here are some simple examples: you serve breakfast to your spouse – you do it out of love and it is a way of demonstrating your love by this action without words: “I care about you, I am interested in you, I want you to enjoy yourself, I want you to be well nourished, etc.” The spouse is showing love. What would be justice? For the other spouse to say: “Thank you, my love, for taking care of me or thinking of me.” If justice is not present in this relationship, sooner or later there will be an imbalance and there will be a breakup.
Another example: God would give us the Promised Land, but not as the result of saying in our heart “I am virtuous enough” (9:5-6). The Eternal’s love is manifested at all times by forgiving our mistakes – like the Golden Calf and by giving us a Ketubah (Jewish Marriage Contract) i.e., the 10 Sayings, in exchange for having granted us Teshuvah, the ability to return to God. He also tells us in Devarim 30:6 “The Eternal, your God will circumcise your heart” while here in Devarim 10:16 He tells us, “Circumcise your hearts”; in other words, it is a team effort (an ECHAD, unity/ connection) between Divine and human actions.
Even if I am so religious, the Eternal adds after the Shema, “And you shall love your neighbor…”. As Yochanan said in his letter, “If someone claims: “I love God,” but hates his brother, he is a liar; for he who does not love his brother, whom he has seen, cannot love God, whom he has not seen.” How do we love God? By paying your employees a fair salary, maintaining healthy relationships with them, not taking away their cloaks, etc.
Concerning the Eternal, God makes the sun rise each day and provides us with water, oxygen, food, shelter, clothing, etc. But we often think that it is thanks to how good we are, and we allow the ego to overtake our senses; we forget about prayer, study, and having good thoughts and deeds. This creates an imbalance.
Now let me repeat Mishlei: “He who pursues justice and love, finds life, prosperity and honor.” My prayer this Shabbat is that we be people who pursue justice in balance with love, in order to find life, prosperity and honor.
Shabbat Shalom
Mauricio Quintero