|The Torah Connection II: Eikev|
|Written by Rabbi Yaakov Shlomo Weinberg|
“V’hayah eikev tishme’un (This shall be the reward when you hearken…).”# See Rashi# that “eikev” means “im” (if). However, why does the posuk (verse) use “eikev” instead of “im.” This hints that if a person
will keep those mitzvos that one tends to tread on with his heel.# See Genesis 25:26 “and his (Yaakov’s) hand was grasping the (eikev) heel of Eisav.”
Like a spring
Bechirah Here and Now
 Deuteronomy 7:12
 Ibid that “eikev” means “‘if’ you will follow the mitzvos which people tend to tread on with their heel.” They don’t give them importance.
 Medrash Tanchuma and Ohr Hachaim Hakodosh.
 Although see Targum there, “He has outwitted me two times.” Indeed it would seem that the first time, the selling of the bechor (rights of the firstborn) was not trickery at all. Eisav knew the score and what the deal entailed.
 Genesis 27:36
 Isaiah 40:4
 Indeed there is a seeming contradiction here. The posuk (Genesis 2:27) states, “V’Yaakov ish tam.” See Rashi ibid, “He was not learned in trickery, rather his heart and mouth were one. (What he said he meant.) One who is not sharp in trickery is called a tam.” Yet see Rashi (Genesis 29:12), when Rochel warned Yaakov that her father, Lovon, would try to trick him, Yaakov answered, “I am his brother in trickery” (Bava Basra 123a). Evidently Yaakov knew well how to trick (I am his brother) but was never interested in doing so (Ish Tam) except for self preservation. (See Note 24.)
 Jeremiah 9:3
 A midah is something to work on constantly even if in certain instances it cannot be carried out fully. Two examples. Rivka commanded Yaakov to get the brachos from Yitzchok who had meant to give them to Eisav. Yitzchok, who was blind, asked Yaakov “Who are you my son?” (Genesis 27:18) Yaakov answered “It is I, Eisav your first born.” Rashi ibid explains, “It is I – I am who I am. Eisav is your first born.” Now there is no way that such a statement is permitted. So what did Yaakov gain by this subterfuge? Yaakov was in an impossible bind. He was commanded by his mother, through her prophetic vision, that this is what had to be done. On the other hand his midah was emes. He, therefore, endeavored, as much as possible, to minimize the non-truth. Another less pronounced example. When Shchem and his father Chamor came to ask for Dina’s hand in marriage (Genesis 34:6-19) it was the shevatim who answered them that they must first circumcise. Yaakov remained silent. Yaakov was the family head. Why didn’t he answer them? Because it was a lie. There was never a plan to intermarry with them. It had to be done in order to save Dina. However, Yaakov’s midah was emes. (This does not mean that everyone else can lie but that Yaakov’s special and specific trait was emes much as Avrohom’s was chesed (kindness) and Yitzchok’s was din (judgment).) He, therefore, let the sons speak on his behalf. Yaakov did not know that Shimon and Levi planned to wipe out the town. Yaakov’s idea was to take Dina and leave.
 We once wrote about the significance in Hebrew of the same word having opposite meanings. See Rav Tzodok (Machshavos Chorutz 34b) “All roots of Hebrew teach us about its own meaning and its opposite.” As an example, “And they both (Odom and Chavah) were orum (without clothing)” (Genesis 2:25). In the very next posuk (ibid 3:1), “And the serpent was orum (shrewd) more than all the other animals of the field.” The word orum here has opposite meanings. In the first case of Odom and Chavah it means open and revealed. In the second case, of the serpent, it means concealed, a hidden agenda. What is said is not what is meant. Another example – “lekalais” (end of Nishmas on Shabbos) “to praise”; “la’ag vokeles” (near end of Monday and Thursday Tachanun) – “scorn and derision.”
 Book 1 p. 235 (see there also p. 225).
 See also Horav Yehuda Leib Bloch, Shi’urei Da’as book 2, p. 200.
 There are various categories of muktzah prohibited by the Rabbonon (Rabbis) which cannot be moved on Shabbos.
 Genesis 25:26 which in fact gave Yaakov his name.
 We once wrote about how, if so, he had freedom of choice.
 Every nation has a sar – a malach that embodies the intrinsic essence of that nation.
 See Rashi Genesis 32:25 regarding the “man” who wrestled with Yaakov “Chazal state that he was the sar of Eisav.”
 This of course has its own dangers. A person can convince himself that what he is doing is for Hashem’s sake when it is anything but.
 V’hayah ho’okov lemishor as the Ramban stated. The okov from Yaakov will become altogether straight.
 Psalms 36:7
 Chulin 5b. This is a positive statement. They act simply as if there was nothing special about them.
 Nesivos Olom, Nesiv Hatemimus chp. 2
 With this we can understand our previous question (see note 7) regarding Yaakov. The Torah says he was an Ish Tam (a simple person) yet he was able to tell Rochel that he was a brother of her father in shrewdness and trickery.
 See the Ba’al Haturim here. “Eikev anavah yiras Hashem (The result of humility is fear of Hashem).” (Proverbs 22:4) “The heel of humility” – learn from the heel which follows the foot in the way of humility. Therefore, it doesn’t get stubbed like the toes “that jump into the lead.” It is modest and thereby shrewd. It doesn’t get stubbed.
 Genesis 3:1
 I’m not sure exactly what that means. Was the nochosh (serpent) responsible for this? If not, how could he be punished?
 Genesis 3:15
 Yisroel Kedoshim 9b
 See Rav Moshe Shapiro shlita, Sefer Mima’amakim, Genesis p. 94. “Before Moshiach arrives Yisroel will be on the lowest level, that of the eikev (heel), the lowest part of man.”
 Deuteronomy 9:2
 Genesis 14:5
 Ibid :13
 Deuteronomy 2:10-11 See also Rashi Bolok 22:6 that without Bilam’s curse Sichon (who was Og’s brother [Nidah 61a]) could not have beaten Mo’av. See also Deuteronomy 2:21.
The Children of the Giant
“The Eimim dwelled there previously … tall as the giants. They too were considered Refa’im like the giants …”# #