Parshat Ekev; Deuteronomy 7:12 – 11:25 by Rabbi Denise L. Eger

In last week’s portion we read the first part of the Shema. Hear O Israel, Adonai is our God; Adonai is One. Following that is the first paragraph that we call the V’ahavta. In this week’s portion, Ekev, the second paragraph of the Shema is found.

Some may not be familiar with this second paragraph as it is omitted from most Reform movement prayerbooks. But the second paragraph of the Shema is filled with the promises of God bounty if one observes the commandments. The land will be fruitful and the rains plentiful, the cattle well fed and the individual and community will eat and be satisfied. It is similar in language to many other passages in the Torah with the promise of good fortune, rains and bountiful harvest as a reward for observing and staying close to the commandments and observing our covenant with God.

It also speaks of the punishments that will be wrought upon us if we practice idolatry, one of the gravest sins in Jewish life. Not only will there be famine upon the land but we will be exiled from the Promised Land.

It was this theology of reward and punishment that the Reformers rejected. Their rationalist mindsets argued that God did not bring famine or exile. Their scientific leanings rejected a literalist reading of the text and thus they removed this paragraph from the liturgy as so as to be consistent in their theology.

But can we recite the second paragraph of the Shema while still rejecting a literalist reading or believing that God metes out such rewards and punishments that causes drought or famine? What is the meaning behind the text?

If we read this from a metaphorical perspective we might come to understand that the message might still have import for us today. The message behind this second paragraph of the Shema warns us that “if your heart is seduced and you turn astray and serve gods of others and prostrate yourselves to them…” indeed we are exiled from the Jewish people. We put ourselves in exile. We distance ourselves from our people and our God. The message behind the text is that when we reject the mitzvot, when throw away our covenant, there is a spiritual vacuum within the Jewish soul. A drought to be sure. The Jewish soul is elevated by the commandments. The mitzvot help us to conscecrate our spirits in service to God. When we reject our way of life, we reject that purification and bring darkness to our path.

But if we “place these words of Mine upon your heart and your soul,” as the text continues then indeed we will not only have a guide to deeper consciousness and understanding, but we will be drawn closer to the Holy One of Blessing. We deepen our bond with our people and with our God.

As Rashi comments about the word to love in the opening verse of this paragraph, “If you hearken to My commandments that I command you today to love Adonai Your God,” this means to perform the commandments purely out of love and the honor will come ultimately.

Thus we might reclaim the second paragraph of the Shema. Understanding that our spirits will indeed be weakened if we stray from our covenant and that if we hearken to our Torah and to our God we will be strengthened in all our endeavors.

In a world that constantly pulls us away from God, away from our covenant and a culture that continues to crush our spirits, we need especially to find way to strengthen our Jewish resolve and our well of inner peace. A life filled with Torah and its values of justice and peace can fortify us and bring each one of us a life rich with possibility and hope. That is the best antidote of all to the world’s ills—hope.

May you find hope in the words of the Shema and in living our covenant out day by day.

Posted by Lee at August 22, 2005 09:32 AM