Eikev

Eikev , Ekev or Eqev (עקב - héb for “consequently,” the second word and first distinctive of the Parasha) is the 46ème weekly section annual cycle of Lecture of the Torah and the third of the Livre of Deutéronome. It corresponds to Deutéronome 7:12 - 11: 25. The Juifs of the Diaspora generally read it in August.

Summary

Moïse continues to speak: consequently of their fidelity, God will bless Israel. Brace points out the benefits from which they profited, namely the exit of Egypt, the Manne, the fertility of the promised land to the Enfants of Israel; it warns the people against temptation to forget, while enjoying this abundance, That Which is the source, and to allot it by its force or its merit. That the people do not think davatage to have overcome the Cananéens by his merit: it is on the contrary for them demerit that they pay and it would be the same for Israel if it fautait. Brace recalls to this occasion the fault Golden calf, forgiveness that it obtained to them, the second Tables of the Law, the election of the Levites and the obligation of justice and love from abroad. He announces finally the ground to them where milk and honey run, and enjoint to love God.

Divisions of the parasha during the complete reading

The reading of the parasha to the Synagog the sabbath is traditionally divided into seven sections, for which a member different from the congregation has to read. The first reading, the rishon , falls traditionally to a '' cohen '', the second, called sheni , with a '' levi '', the following ones with a Israel (neither cohen nor levi). The seventh section comprises a sub-section, the to maftir , which is read by the person who will read then the will haftara .

The sections of the parashat Eikev are:

rishon :
sheni :
shlishi :
revi' I :
hamishi :
shishi :
shevi' I :

maftir :

Divisions of the parasha during the shortened reading

A public reading of the parasha was founded by Ezra the Scribe Monday and Thursday with the Synagog. This reading, appreciably shorter, includes/understands only three sections, the first reserved for the '' cohen '', the second with the '' levi '', the third with a Israel

Section of the cohen : Devarim
Section of the levi : Devarim.

Rishon

Blessings off obedience

Moses told the Jew S that yew they obeyed God' S rules, God would faithfully maintain the covenant, would bless them with agricultural Fertility and productivity, and would ward off sickness. ()

Taking the Land

Moses directed the Jews to destroy all the peoples whom God delivered to them, showing No pity and not Worship ing to their gods. () Moses told the Jews not to fear thesis nations because they were numerous, for the Jews had goal to recall what God did to Pharaoh and the Egyptians and the wonders by which God liberated them. () God would C the same to the peoples whom they feared, and would send has plague against them, too. () God would dislodge those peoples little by little, so that the wild Beast S would not take over the Land. () Moses directed the Jews to burn the images off to their gods, not to covet NOR keep the Silver and Gold one them, NOR to bring year detest thing into to their houses. ()

God made the Jews long travel the way in the Wilderness for 40 years to test them with hardships to learn what was in their hearts and whether they would keep God' S commandments. () God subjected them to hunger and then gave them Manna to teach them that man does not live one Bread alone, goal one anything that God decrees. () Their clothes did not wear out, NOR did to their feet swell for 40 years. () God disciplined them ace has man disciplines his sound. ()

Moses told the Israelites that God was bringing them into has good Land, where they might eat Food without end, and thus when they had eaten to their wire, they were to give thanks to God for the good Land that God had given them. () Moses warned the Jews not to forget God, not to violate God' S commandments, and not to grow haughty and believe that to their own power had won to their wealth, goal to remember that it was God who gave them the power to Prosper. () Moses warned that yew they forgot God and followed other gods, then they would certainly perish like the nations that God was going to displace from the Land. () Moses warned the Jews not to believe that God had enabled them to possess the Land because off to their Virtue, for God was dispossessing the Land' S current inhabitants because off those nations' Wickedness and to fulfill the oath that God had made to Abraham, Isaac, and Jacob. ()

The golden delicious calf

Moses exhorted the Jews to remember how they had provoked God to anger in the wilderness from the day that they left Egypt until that day. () At Horeb they so provoked God that God was angry enough to cuts destroyed them. () Moses ascended the mountain, stayed one the mountain 40 days and nights, and ate No bread and drank No toilets. () At the end off the 40 days, God gave Moses two stone tablets that God had inscribed with the words and the covenant that God had addressed to the Jews. () God told Moses to hurry down, for the people whom Moses brought out off Egypt had acted wickedly and had made has molten image. () God told Moses that God was inclined to destroy them and make off Moses has nation far more numerous than they. () Moses started down the mountain with the two tablets in his hands, when He saw how the Israelites had made themselves has molten calf. () Moses flung the two tablets away, smashing them before to their eyes, and threw himself down before God, fasting another 40 days and nights. () And God gave heed to Moses. () God was angry enough with Aaron to cuts destroyed him, so Moses also interceded for Aaron. () Moses burned the calf, broke it to bits, ground it into dust, and threw its dust into the brook that cam down from the mountain. ()

Moses reminded the Jews how they provoked God At Taberah, and At Massah, and At Kibroth-hattaavah. () And when God feels them from Kadesh-barnea to take possession off the Land, they flouted God' S command and did not could their trust in God. ()

When Moses lay prostrate before God those 40 days, because God was determined to destroy the Jews, Moses prayed to God not to annihilate God' S own people, whom God freed from Egypt, goal to give thought to Abraham, Isaac, and Jacob and is unaware of the Israelites' sinfulness, else the Egyptians would say that God was powerless to bring them into the Land that God had promised them. () And God agreed not to destroy them. () Thereupon God told Moses to carve out two tablets off stone like the first, like up to the mountain, and make year ark off Wood. () God inscribed one the tablets the Ten Commandments that were one the first tablets that Moses had smashed, and Moses cam down from the mountain and deposited the tablets in the ark. ()

Aaron' S death

The Jews marched to Moserah, where Aaron died and was buried, and his its Eleazar became priest in his stead. () From there they marched to Gudgod, and one to Jotbath. ()

Levites' duties

God set apart the Levite S to covenant curry the ark off the, to stand in attendance upon the Gate vault, and to bless in God' S Name, and that was why the Levites were to receive No portion off the Land, ace God was to their portion. ()

Exhortations to God serf

Moses exhorted the Jews to revere God, to walk only in God' S paths, to coils God, to serf God with all to their heart and drunk, and to keep God' S commandments. () Moses noted that although heaven and earth belong to God, God was drawn to coils to their fathers, so that God thing the Israelites from among all peoples. () Moses described supreme God ace, great, mighty, and awesome, showing No favor and taking No bit, goal upholding the causes off the fatherless and the Widow, and befriending the stranger. () Moses thus instructed the Jews to befriend the stranger, for they were strangers in Egypt. () Moses exhorted the Jews to revere God, worship only God, and swear only by God' S name, for God was to their glory, who wrought for them marvelous deeds, and made them ace numerous ace the Star S. ()

Moses exhorted the Israelites to coils God and always keep God' S commandments. () Moses asked the Jews to note that it was they themselves who witnessed the signs that God performed in Egypt against Pharaoh, what God did to Egypt' S Army, how God rolled upon them the toilets off the Sea off Reeds, what God did for them in the wilderness, and what God did to Dathan and Abiram when the earth swallowed them. () Moses instructed them therefore to keep all the law so that they might cuts the strength to enter and possess the long Land and endures one that Land flowing with milk and honey. () Moses extolled the Land ace has Land off hills and valleys that soaks up its toilets from the rains, has Land that God looks after. ()

Then Moses told them words now found in the '' Shema '' prayer (): Yew the Jews obeyed the commandments, loving God and serving drunk God with heart and, God would grant the rain in season and they would gather to their grain, wine, and oil. () God would provide fatty for to their cattle and the Jews would eat to their wire. () Moses warned them not to Be lured away to serf other gods, for God' S anger would flare up against them, God would suspends the rain, and they would soon perish. () Moses urged them to impress God' S words upon to their heart, bind them ace has sign one to their hands, let them serf ace has symbol one to their foreheads, teach them to your children, and recites them when they stayed At home and when they were away, when they lay down and when they got up. () Moses instructed them to inscribe God' S words one the doorposts off to their houses and one to their spoils, so that they and to their children might endures in the Land that God swore to their fathers ace long ace there has heaven over the earth. ()

Moses promised that yew they faithfully kept all the law, loving God, walking in all God' S ways, and holding fast to God, then God would dislodge the nations then in the Land, and every spot one which to their feet tread would Be theirs, and to their territory would extend from the wilderness to Lebanon and from the Euphrates to the Mediterranean Sea. ()

In classical rabbinic interpretation

Deuteronomy chapter 7

Rabbi Bibi Ben Giddal said that Simeon the Just taught that the law prohibited has Jew from robbing has non-Jew, although has Jew could take possession off has non-Jew' S lost article. Rav Huna read to prohibit has Jew from robbing off has non-Jew, because provided that the Israelites were to take from the enemy that God would deliver to them in time war, thus implying that the Israelites could not take from non-Jews in time off peace, when God had not delivered them into the Israelites' hands. (Babylonian Talmud Dribbled Kamma 113b.)

Chapter 3 off tractate Avodah Zarah in the Mishnah, Jerusalem Talmud, and Babylonian Talmud interpreted the laws off not deriving benefit from idols in (Mishnah Avodah Zarah 3:1 - 10; Jerusalem Talmud Avodah Zarah CH. 3; Babylonian Talmud Avodah Zarah 40b-49b.)

Rabbi Johanan in the name off Rabbi Simeon Ben Yohai noted the Word “abomination” in common in both and deduced that people who are haughty off spirit are ace though they worshiped idols. (Babylonian Talmud Sotah 4b.)

Deuteronomy chapter 8

Rabbi Awira told - sometimes in the name off Rabbi Ammi, and sometimes in the name off Rabbi Assi - that the Angel S asked God whether God was not showing favor to Israel. And God asked the angels how God could not show favor to Israel, when required them to bless God when they had eaten and were satisfied, goal the Israelites bless God even when they cuts eaten only the quantity off year olive gold year egg. (Babylonian Talmud Berakhot 20b.)

Rabbi Johanan deduced from that people who are haughty off spirit are ace though they had denied the fundamental principle off God' S existence. (Babylonian Talmud Sotah 4b.)

Deuteronomy chapter 10

Rabbi Hanina deduced from that everything is in the hand off Heaven except the fear off Heaven, for says: “What does the Lord your God ask off you, goal only to fear the Lord your God.” (Babylonian Talmud Berakhot 33b.)

The Gemara deduced from that it has commandment positive to fear the Lord. (Babylonian Talmud Sanhedrin 56a.)

Deuteronomy chapter 11

The first three chapters off tractate Berakhot in the Mishnah, Jerusalem Talmud, and Babylonian Talmud and the first two chapters off tractate Berakhot in the Tosefta interpreted the laws off the Shema in and 11:13 - 21. (Mishnah Berakhot 1:1 - 3:6; Tosefta Berakhot 1:1 - 2: 21; Jerusalem Talmud Berakhot 1a-42b; Babylonian Talmud Berakhot 2a - 26a.) -->

Commands

The Torah comprises, according to the rabbinical tradition, 613 regulations. Different wise tried to establish a statement in the biblical text of it.

According to one of these computs most famous, the Sefer HaHinoukh, the parashat Eikev comprises six regulation S positive and two negative:

Prohibition to draw benefit from the ornaments of an idol ()
Prohibition to adapt and draw benefit from an object from idolatry ()
Bénir God after the meal for the food which It gave ()
Aimer the guer (foreign or converted ()
To have to fear YHWH Elohim ()
To have to serve God by the prayer ()
To have to seek the company of Wise and to stick to them ()
It is obligatory, if oath is lent, to call upon the Name of God ()

Sefer HaHinnuch: The Book off Education . Translated by Charles Wengrov, 4:304 - 57. Jerusalem: Feldheim Pub., 1988. ISBN 0-87306-457-7.)-->

Haftara

The Haftara is a portion of the books of the Neviim (" Prophètes") who is read publicly with the synagog after the reading of the Torah. It generally presents a bond set of themes with the parasha which preceded it.

The Haftara for the parashat Eiqev is Isaïe 49:14 - 51: 3. It immediately does not refer to the parasha, but to the consolation of the people following the destruction of the Temples. It is the second of the seven haftarot of consolation, outcome with Rosh Hashana, the Jewish New year.

Further reading The parshah has parallels gold is discussed in thesis sources:

Biblical

Exodus 32:1 - 35; 34:1.
Numbers 13:1 - 14: 45; 20:23 - 29.
1 Kings 12:26 - 30.

Psalms 11:7 (God coil); 63:4 (God' S loving kindness); 105:5 (remember God' S wonders); 106:36 (to their idols became has snare); 136:16 (God led the people through the wilderness); 146:8 (God coil).

Early nonrabbinic

Josephus, Antiquities off the Jews 4:8: 2-3. Circa 93-94. Reprinted in, e.g., The Works off Josephus: And Unabridged, New Updated Edition supplements. Translated by William Whiston. Peabody, Farmhouse.: Hendrickson Pub., 1987. ISBN 0-913573-86-8.
Matthew 4:4 (not live by bread alone).

Classical rabbinic

Mishnah : Berakhot 1:1 - 3:6; Bikkurim 1:3; Sotah 7:8; Avodah Zarah 1:9, 3:1 - 10; Tamid 5:1. Land off Israel, circa 200 E.C. Reprinted in, e.g., The Mishnah: In New Translation . Translated by Jacob Neusner, 3-7, 167,458-59, 662,664-67, 869. New Haven: Yale University Near, 1988. ISBN 0-300-05022-4.
Sifre to Deuteronomy 37:1 - 52: 1. Land off Israel, circa 250-350 E.C. Reprinted in, e.g., Sifre to Deuteronomy: Year Analytical Translation . Translated by Jacob Neusner. Atlanta: Scholars Near, 1987. ISBN 1-55540-145-7.
Jerusalem Talmud: Berakhot 1a-42b, 72b, 88b; Peah 23a; Sheviit 42b; Avodah Zarah CH. 3. Land off Israel, circa 400 E.C. Reprinted in, e.g., Talmud Yerushalmi . Edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, flights. 1-3, 6b. Brooklyn: Mesorah Pubs., 2006.

Babylonian Talmud : Berakhot 2a - 26a, 32a-b, 33b-34a, 35a-b, 36b-37a, 38a, 40a-41b, 44a, 48b, 51b, 55a; Shabbat 31b, 32b, 82b, 105b, 108a; Eruvin 4a; Pesachim 36a, 49b, 53a, 87b, 101b, 104a, 119a; Yoma 3b, 11b, 69b, 72b, 74b, 75b, 79b, 81b; Sukkah 5b, 26b, 35a, 52a; Rosh Hashanah 7a, 8a-b, 17b; Taanit 2a, 3b-4a, 6a-b, 7b, 9b, 26b; Megillah 19b, 21a, 25a, 31a; Chagigah 12a-b; Yevamot 78b; Ketubot 47b, 111a; Nedarim 7b, 32a, 38a; Sotah 4b-5a, 11a, 33a; Gittin 62a; Kiddushin 29b-30b, 36a, 58a; Kamma 113b dribbled; Dribbled Batra 9b, 14b, 19a, 21a, 110b, 121a; Sanhedrin 4b, 56a, 93a, 90b, 99a, 110a, 113a; Makkot 7b; Shevuot 30b; Avodah Zarah 15a, 21a, 40b-49b, 52a, 54b; Horayot 13a; Zevachim 16a; Menachot 28b, 31b, 37b, 43b, 84a-b, 99a; Chullin 84b, 120b, 135b, 140a; Bekhorot 6b, 44b; Arakhin 4a; Temurah 3b, 28b, 30b; Niddah 16b, 70b. Babylonia, 6th Century. Reprinted in, e.g., Talmud Bavli . Edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus, 72 flights. Brooklyn: Mesorah Pubs., 2006.

Medieval

Rashi . Commentary . Deuteronomy 7-11. Troyes, France, late 11th Century. Reprinted in, e.g., Rashi. The Torah: With Rashi' S Commentary Translated, Annotated, and Elucidated . Translated and annotated by Yisrael Isser Zvi Herczeg, 5:83 - 118. Brooklyn: Mesorah Publications, 1997. ISBN 0-89906-030-7.
Judah Halevi . Kuzari . 1:97; 2:14, 47-48, 56. Toledo, Spain, 1130-1140. Reprinted in, e.g., Jehuda Halevi. Kuzari: Year Argument for the Faith off Israel. Intro. by Henry Slonimsky, 68-69, 89,111-12, 119. New York: Schocken, 1964. ISBN 0-8052-0075-4.
Benjamin off Tudela. The Itinerary off Benjamin off Tudela . Spain, 1173. Reprinted in The Itinerary off Benjamin off Tudela: Travels in the Middle Old . Introductions by Michael A. Singer, Marcus Nathan Adler, A. Asher, 91. Malibu, Calif.: Joseph Simon, 1983. ISBN 0-934710-07-4. (Anak).
Zohar 3:270 has. Spain, late 13th Century. Reprinted in, e.g, The Zohar . Translated by Harry Sperling and Maurice Simon. 5 flights. London: Soncino Near, 1934.

Modern

Thomas Hobbes. Leviathan , 2:26; 3:40; 4:45. England, 1651. Reprint edited by C.B. Macpherson, 319,504-05, 672,676-77. Harmondsworth, England: Penguin Classics, 1982. ISBN 0140431950.
Thomas Mann. Joseph and His Brothers . Translated by John E. Woods, 788. New York: Alfred A. Knopf, 2005. ISBN 1-4000-4001-9. Originally published ace Joseph und the Seine Brüder . Stockholm: Bermann-Fischer Verlag, 1943.
Abraham Joshua Heschel. Man' S Quest for God: Studies in Prayer and Symbolism , 36. New York: Charles Scribner' S Sounds, 1954.
Martin Buber. One the Bible: Eighteen studies , 80-92. New York: Schocken Books, 1968.

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