Shabbat Table Topics – Parashat Eikev/0/he

נושאים לשולחן שבת – פרשת עקב

Life in the Wilderness

דברים ח' describes the wilderness years as being ones of suffering and hardship, but simultaneously suffused with miraculous providence.  Hashem provided the people with clothing which did not wear out, water from rocks, and manna from heaven.

• Were such miracles the norm or the exception?  Did the nation have any other food besides manna during their travels? Did they really have only one set of clothing and shoes?
• Several commentators suggest that the Israelites led, not a totally supernatural existence, but rather a typical nomadic lifestyle in the Wilderness, merely supplemented by the occasional miracle.  What evidence can you bring to support such a position?  ראו החיים במדבר for suggestions.

Choosing the Levites

Parashat Eikev suggests that both the Priests and Levites were chosen in the aftermath of the Sin of the Golden Calf (ראו דברים י':ח').  However, שמות כ"ח opens with the directive to consecrate Aharon and his sons, suggesting that they were selected before the Sin. 

• How can the two sets of verses be reconciled?  Were the Levites and Priests chosen together or at different times? 
• Is it it logical that Aharon, who is castigated by Moshe for his role in the making of the Calf, would receive a special promotion immediately thereafter?  Why was he chosen?  Why was the tribe as a whole selected?
• For elaboration, see בחירת הכהנים והלויים.

Loving Hashem

How should the concept of "love" be defined? What does the commandment to love Hashem entail? Are emotions even subject to one's will? How can one be commanded to feel a certain way?

• Commentators disagree whether the love prescribed is an emotion, a cognitive process, or an action. While רמב"םרמב"ם הלכות תשובה י':ג'אודות ר' משה בן מיימון views love of Hashem as an emotional longing, comparable to the love between spouses, שד"לדברים ו':ה'אודות ר' שמואל דוד לוצאטו asserts that the commandment is action-oriented and is a metaphoric way of saying that one must be loyal to God and observe His commandments. רמב"ןשמות כ':ה'אודות ר' משה בן נחמן offers a third possibility, that the mitzvah is one of martyrdom.
• Which of the above approaches do you find the most compelling? Which verses in the paragraphs of "Shema" might support each understanding? How might each exegete apply his interpretation to other directives involving love of another, such as the commandment to love your neighbor and a foreigner? For elaboration, see אהבת ה'.

More...

For more, see: Parashat Eikev Topics.