The Torah portion of Eikev contains the second section of the Shema,
[1] which has many striking similarities to the first section, found in the preceding portion of Vaes'chanan.
[2]
Nevertheless, differences exist between the two sections. The first commands us to love G-d with "all your heart, and with all your soul, and with all your might," while the second exhorts us only to love Him with "all your heart and with all your soul," omitting "all your might."
Additionally, in Vaes'chanan, the commandment to study Torah ("You shall teach it to your children...") precedes the commandment to wear tefillin - to which all other commandments are likened[3] - while in Eikev, the mitzvah of tefillin precedes the commandment to study Torah.
Yet another difference: The first section makes no mention of any reward for the performance of mitzvos, while the second one does.
We must understand the reason for these differences.
Actually, all the above-mentioned differences stem from something alluded to in the names of the respective Torah portions:
The general content of Vaes'chanan refers to matnas chinam - a free gift from above.
The portion of Eikev - which literally means "heel," the lowest (i.e. least alive) part of the human body - speaks of a situation in which no G-dly illumination is drawn down from above. Nevertheless, even in this situation, Jews perform Torah and mitzvos.
This also explains why Moshe's request in Vaes'chanan was that he be allowed to enter and view Eretz Yisrael, while the expression at the beginning of Eikev refers to hearing ("because you have heard"). For spiritual sight[4] results from an intense illumination from above, while spiritual hearing involves no such illumination.
Hearing, however, possesses a quality that sight lacks: sound actually enters a person and becomes a part of him, while what a person sees remains external to himself; he views it "from afar," as it were.[5]
Just as this is so regarding physical sight and sound, so too with regard to "seeing" in the portion Vaes'chanan and "hearing" in Eikev: Although spiritual "hearing" is lower than the "seeing" requested by Moshe, nevertheless, since it is accomplished through man's service (unlike "seeing," which comes as a free gift from above), it can permeate an individual in a more profound manner.
The differences between the two sections of the Shema can be understood accordingly: When there is illumination from above, as in the section related in Vaes'chanan, a person is able to exceed the usual limitations and act "with all your might." However, when speaking of what man can achieve strictly on his own - the level of the second section of Shema - then spiritual service is limited to what can be accomplished by "all your heart and all your soul."
And, since the Torah reflects G-dliness as it descends - without change - from above, this being the general content of the first section of Shema, there Torah precedes mitzvos. Mitzvos, on the other hand, emphasize man's service, the theme of the second section of Shema. The second section therefore has mitzvos preceding Torah.
So too regarding the need to describe the reward for performing mitzvos: only on the lower level of Eikev is it necessary to emphasize the reward; at the level of Vaes'chanan, a person performs mitzvos for his own sake.
Nevertheless, the merit of the Shema as related in Eikev remains, for as mentioned above, there is great value in the seemingly lower service of "hearing."
Based on Likkutei Sichos, Vol. IX, pp. 79-84
Notes:
- (Back to text) Devarim 11:13-21.
- (Back to text) Ibid., 6:4-9.
- (Back to text) Kiddushin 35a.
- (Back to text) See Mechilta, Yisro 19:9.
- (Back to text) See Maamar Ki Cheilek, 5709 ch. 26.
The Torah portion of Eikev contains the commandment of mezuzah - "and you shall inscribe them on the doorposts of your house and on your gates."
[1]
Concerning the mitzvah of mezuzah, the Rambam writes:[2] "It is obligatory to be scrupulous with regard to mezuzah... whenever he enters or leaves [his house], he will encounter the unity of His Name... He will be reminded of his love for Him and will be roused from his sleep and the errors of indulging in mundane delights. He will then know that only knowledge of G-d is eternal; he will immediately come to his senses and follow the paths of righteousness."
We must understand why the Rambam states "It is obligatory to be scrupulous with regard to mezuzah" rather than using the seemingly more appropriate phrase "It is obligatory to be scrupulous with regard to the mitzvah of mezuzah," similar to his statement:[3] "It is obligatory to be scrupulous with regard to the mitzvah of tzitzis."
At first glance, it would seem that the Rambam's reason for writing "It is obligatory to be scrupulous with regard to mezuzah," rather than "the mitzvah of mezuzah," is that the mounting of mezuzah is not an obligatory mitzvah - one need not select a dwelling that is obligated to have a mezuzah so as to be able to fulfill this commandment.[4]
However, if this were the reason, then the phrase "it is obligatory" would seem to be out of place; the Rambam should have used the expression "One should make an effort" or the like.
It therefore seems that the Rambam is indeed referring to the mitzvah of mezuzah. This being so, why does he not state explicitly "It is obligatory to be scrupulous with regard to the mitzvah of mezuzah"?
When the Rambam says it is obligatory to be scrupulous, he is not referring to the degree of observance, but rather is making it clear that one must be scrupulous in seeing to it that the mitzvah of mezuzah has an appropriate effect. This is why he goes on to say: "Whenever he enters or leaves [his house], he will encounter the unity of His Name ... He will be reminded of his love for Him and will be roused from his sleep and the errors of indulging in mundane delights. He will then know that only knowledge of G-d is eternal; he will immediately come to his senses and follow the paths of righteousness."
This aspect of mezuzah is not a part of the performance of the mitzvah, for that is accomplished by merely affixing the mezuzah to the doorpost and keeping it there.[5]
Thus, the Rambam is describing the impact that the mezuzah is to have - the dwelling's inhabitant should be scrupulous in seeing to it that whenever he encounters the mezuzah, "he will be reminded of his love for Him and will be roused from his sleep... and follow the paths of righteousness."
This sheds light on another statement of the Rambam. The Rambam concludes the laws of mezuzah with the statement: "The early Sages have said:[6] 'Whoever has tefillin on his head and hand, tzitzis on his garment and a mezuzah on his entrance is assured that he will not sin, for he has many reminders... that save him from sin.' "
The Rambam quotes this statement only in the laws of mezuzah, and not earlier in the laws of tefillin, or later in the laws of tzitzis.
According to the above explanation, however, this seeming omission is entirely understandable, for it is the mezuzah as an object - as opposed to tefillin and tzitzis - that serves as a reminder.
As explained earlier by the Rambam,[7] it is the overall sanctity of tefillin that keeps a person from sin. With regard to tzitzis as well, the Rambam explains[8] that it is the commandment of tzitzis - inasmuch as it acts as a reminder of all the commandments - that keeps a person from sin.
It is only with regard to mezuzah, possessing as it does "the unity of His Name," that the object itself keeps one from sinning by serving as a perfect reminder.
Based on Likkutei Sichos, Vol. XXIX, pp. 61-66
Notes:
- (Back to text) Devarim 11:20.
- (Back to text) Hilchos Mezuzah 6:13.
- (Back to text) Conclusion of Hilchos Tzitzis.
- (Back to text) See Rambam, Hilchos Berachos 11:2.
- (Back to text) Rambam, Hilchos Mezuzah 5:7.
- (Back to text) Menachos 43b.
- (Back to text) Hilchos Tefillin 4:25.
- (Back to text) Conclusion of Hilchos Tzitzis.
Vaes'chanan