Divrei Torah Parshas Ekev
Torah Table of Contents
Kuzmirer Gems on Parshas Ekev "Haste Makes Waste". The Imrei Shaul
based on ma'amarim in Divrei Yisrael and Nechmad MiZahav
"V'Haya ekev tishma'un - And it shall follow, if you listen..." [Devarim, 7:12]
Ekev, literally, a "heel", can refer to the lowly souls at the times of "Ikvasa d'Mashicha", the heels of Moshiach. Nevertheless, whatever state they are in, they will listen and observe Hashem's mitzvos. Our Sages tell us that the Jewish People sustain their Father in Heaven, as in the verse, "Give strength to G-d" [Tehillim, 68:35].
Rebbe Yechezkel of Kuzmir says that if anyone says that this no longer applies, he is a fool. We are the ones who maintain Hashem's "store" [as it were]. If in days of old, He had a large store with great merchants, and a thriving livelihood, nevertheless, today it is we - the Jewish People - that continue to provide His livelihood. For if not, from where does His livelihood come? Certainly not from Esav [the Christian world] or Yishmael [the Moslem world]!
We have to know that today we are providing very little income; however, we are still the ones providing. In Heaven, this livelihood is measured according to one's neshama [soul], the extent of the galus [exile], and the tribulations therein. [Translator's note: According to this, the store's "income" might be as large - or even larger - than before].
"[The tribe of] Levi did not have a portion and inheritance together with his brethren, Hashem is his inheritance" [Devarim, 10:9].
The opposite appears to be true, asks Rebbe Yechezkel. The Leviim have a larger portion than any other tribe - for they receive ma'aser - a 10% tithe - from each tribe. Since there are twelve other tribes [the tribe of Yosef split into two tribes - Efraim and Menashe], simple math would indicate that their portion was at least 20% more than the other tribes.
While this is actually true, says Reb Chatzkel, for the tribe as a whole; however, each individual Levi had no guarantee that he would receive anything. The donor had the right to choose who would his receive his ma'aser - so each individual had to know that he might be passed over.
It is thus quite true "Hashem is his inheritance". Each individual Levi had to lift his eyes Heavenwards, putting all his trust in G-d. But they were neither worried nor concerned, but rather full of simcha [joy], especially when it came to shira and zimra - music and song [the Leviim were the singers in the Holy Temple]. This was true piety, and therefore the Torah refers to them as, "a man of piety - Ish Chasidecha" [Devarim, 33:8].
Translator's note: Perhaps Rebbe Yechezkel learns this from the fact that in both verses cited, the Leviim are not referred to in the plural [Leviim], but in the singular [Levi].
"And now, what does Hashem ask of you, except to fear Hashem?" [Devarim, 10:12]
From this verse our Sages learn [Brachos, 33b] that "everything is in the Hands of Heaven, except the fear of Heaven - Yiras Shamayim." Rebbe Yechezkel, whose entire life was guided by the words of Tanach [Scripture] and our Sages [the Talmud and Midrash], nevertheless refused to take this teaching of our Sages literally - and he has proof for his interpretation.
He holds that everything is in the Hands of Heaven - including Yiras Shamayim. The meaning of the Gemara in Brachos [cited above] is - everything is given openly, in a revealed manner, except for Yiras Shamayim, which is given discretely. He proves this from another Gemara [Nidda, 43a], which refers to a person who had become impure due to a discharge - a Zav. The verse says, "Whatever the Zav touches, and his hands were not rinsed in water... [Vayikra, 15:11]." Upon this the Gemara explains that "hands" refer to that which is external and revealed.
Furthermore, he proves that Yiras Shamayim also comes from Above. The verse [I Shmuel, 10:26] refers to the soldiers "whose hearts were touched by the fear of Hashem." The Targum Yonasan translates this as, "who were given the fear of Hashem in their hearts," indicating that it was given from Above.
Finally, Rebbe Yechezkel relates this verse and the teaching of our Sages to another verse: "Fear Hashem, [you] His holy ones, for there is no lack for those who fear Him" [Tehillim, 34:10]. Those who fear Hashem, have no lack, for everything is in their hands. When a person feels a lack, it is mainly because his Yiras Shamayim is lacking. One who fears Hashem has no lack, and all is in his hands.
He concludes by citing the Pri Ha'Aretz [by Rebbe Menachem Mendel of Vitebsk]. All the events and occurrences in the world come from Heaven, except for Yiras Shamayim. For one who has Yiras Shamayim, all is in his hands, as the Gemara [Moed Katan, 16b] relates, based on the verse [II Shmuel, 23:3], "the tzaddik rules [with] the fear of G-d." The Gemara comments as follows: [Hashem says,] "I rule over Man, and who rules over Me? The tzaddik - for I promulgate a decree, and he [the tzaddik] nullifies it."
Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid
Based on the Imrei Shaul, Parshas Ekev
"V'nashal Hashem Elokecha Es Hagoyim Ha'el Mipanecha M'at, M'at, Lo Suchal Kalosam Maher, Pen Tirbeh Olecha Chayes Hasadeh" - Hashem your G-d will slowly, step by step, remove these nations from before you, you won't be able to destroy them quickly (when you conquer Eretz Yisrael), lest the wild animals overcome you.(Devarim 7:22)
The Imrei Shaul asks a rather obvious question, the first any believing person would ask. If Bnei Yisroel will be able to conquer the gentile nations inhabiting the land, then why would we even entertain the thought that they would be scared of some wild animals?
Thus, the Imrei Shaul explains, the pasuk has a totally different focus. "You won't be able to (or be allowed to) conquer those nations so quickly, because such a fierce and rapid victory will overpower your own nature, turning YOU into wild, wanton animals of destruction". The wild animals won't overcome you, you could, chalila (G-d forbid), be overcome by the wanton, destructive nature found in wild animals. The Jewish redemption of Eretz Yisroel was not to be one of military prowess and superiority, but one of moral excellence and ethical right.
The Imrei Shaul adds a poignant personal note, assumedly made during or
after his miraculous escape from the Nazi hordes. "And we saw exactly
such a situation with our very own eyes, how the German people, yemach
shmam (may their name be eradicated), as they started to destroy the
Jewish people (during the Holocaust) lost any semblance of humanity and
became wild animals themselves".
Translated by Reb Eliezer Weger of Rechovot, a Modzitzer Chasid
