Parshas Eikev
Object of Love
By Rabbi Yochanan Zweig
OBJECT OF LOVE
"You shall love the proselyte..." (10:19)
The Ralbag asks why we need a special exhortation for the convert; does he
not fall under the penumbra of "ve'ahavta lerayacha kamocha" - "love your
friend as you love yourself"?1
The Rambam explains that although we are required to love the convert as per
the precept "love your friend as you love yourself", the Torah places upon
us an obligation to show the convert an even higher level of love, akin to
the love which we must have for Hashem.2 What is the Rambam's source for
stating that love for a convert should be greater than the love for a fellow
Jew? Furthermore, what basis does the Rambam have to compare loving the
convert to loving Hashem?
Careful analysis of the verses sheds light on the Rambam's words. The verse
obligating us to love a fellow Jew, "ve'ahavta lerayacha kamocha", makes use
of the preposition "le-rayacha" - "to". Both the precepts of loving Hashem
and loving the convert use the word "es", which always precedes a direct
object; "ve'ahavta es Hashem" and "ve'ahavta es hager". The difference
between using a prepositional phrase after the verb "ve'ahavta" and using
"es" is the following: "ve'ahavta lerayacha" requires a person to act
towards a fellow Jew in a loving manner. The use of "es" requires us to make
Hashem or the convert the object, the focus of our love. This is a greater
level of affection, for it obligates us to take a proactive approach to the
relationship, whereas loving a fellow Jew mandates our behavior towards him
should the situation presents itself to us.
EATING IN PEACE
"...a Land whose stones are iron and from whose mountains you will mine
copper" (8:9)
Moshe extols the virtues of Eretz Yisroel and the abundance of blessing
which awaits Bnei Yisroel when they cross over the Jordan River. He lists
the foods for which the Land is praised, describing Eretz Yisroel as "a Land
of wheat, barley, grapes, figs, and pomegranates, a Land of oil-olives and
date-honey". Moshe continues to describe Eretz Yisroel as "a Land where you
will eat bread without poverty - you will lack nothing there; a Land whose
stones are iron and from whose mountains you will mine copper". Finally,
Moshe concludes by telling Bnei Yisroel, "You will eat and you will be
satisfied and bless Hashem for the good Land that He gave you."3 Why is
Eretz Yisroel's ability to produce iron and copper interjected between the
verses which discuss eating from the Land and being satiated?
In Parshas Zos Habracha, Moshe blesses Bnei Yisroel by saying that the
borders will be sealed like iron and copper. Rashi explains that these two
materials are the symbols of security.4 In order for a person to eat the
amount of food required to satisfy himself, he must do so with his mind at
ease. Anxiety causes a person to either lose his appetite or to eat too
much. Moshe is telling Bnei Yisroel that their blessing will be to eat from
the Land and have the peace of mind which security brings. Consequently,
they will be satisfied and bless Hashem.
LIFE - THE ULTIMATE GIFT
You will eat, you will be satisfied, and you will bless Hashem" (8:10)
"...Who does not show favor and Who does not accept a bribe" (10:17)
In the third of the Priestly blessings, the verse states "Yisa Hashem panav
eilecha" - "May Hashem lift His countenance to you". Rashi explains this to
mean that Hashem suppresses His anger even if we are sinful, and shows us
special consideration.5 Chazal raise the following question: How can it be
said of Hashem that He shows Bnei Yisroel undeserved consideration? Does the
Torah not state concerning Hashem "Asher lo yisa panim velo yikach shochad"
- "Who does not give undeserved consideration and does not accept bribery"?6
The Midrash records Hashem's answer : "I have written in the Torah 'When you
eat and are satisfied, you are to recite Grace After Meals.' Although they
are only required to bless Me after they are satiated, Bnei Yisroel place a
stringency upon themselves and bless Me even after eating the volume of an
olive or egg. How can I not show them special consideration?" How does Bnei
Yisroel's behavior justify Hashem violating His own edict concerning not
showing special consideration when judging a sinner?
The notion of us being obligated to bless Hashem for giving us food only
after we become satiated is predicated upon the following relationship:
Since Hashem created us, He is responsible for insuring that we have
sufficient food to survive. If He fulfills His responsibility, then we have
to show our appreciation to Him for our existence. However, if we do not
have sufficient food, then we have no obligation to thank Him. By
instituting the requirement to bless Hashem even for amounts of food which
cannot sustain us, we are stating that we recognize that we have no claims
against Hashem, and are obligated to express our appreciation for our very
existence.
When a person relates to Hashem in a manner by which he demands that Hashem
fulfill His obligations, Hashem deals with him likewise, showing no special
consideration. However, when a person does not claim to have any rights,
rather is grateful for his mere existence, Hashem's relationship with him is
not predicated upon rights and obligations.
1.Shemos 19:34
2.Sefer Hamitzvos Aseh #207, Yad Madah Hil. Deyos 6:4
3.8:7-9
4.33:25
5.Bamidbar 6:26
6. Bamidbar Rabbah 11:4, Berachos 20b
