Parshas Ekev Insights and Blessings
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Rabbi Benyomin HoffmanParshas Ekev Insights and Blessings
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Rabbi Benyomin HoffmanPARSHAS EKEV עקב SELECTIONS
From Rabbi Baruch HaLevi Epstein
10 BLESSINGS A DAY
0 ) יב,מה ה' אלקיך שאל מעמך (י
ועתה ישראל מה ה' אלהיך שואל,תניא היה רבי מאיר אומר חייב אדם לברך מאה ברכות בכל יום שנאמר
)'מעמך (מנחות מ"ג ב
Rashi explains that we view the word מהas if it says ( מאהmeaning HaShem asks of you a hundred).
Meforshim attempt to explain how Rabbi Meir would add an אin the word of Torah.
T.T. The intention is to read the word מהas if written מאהsince this verse has 100 letters less one (just as
we add one to total one hundred), so one adds an אto מה. This is the same method that the Torah says
70 souls went down to Egypt, but only 69 are listed, and like the Torah calls it 50 days but we only
count 49 days. This is the style of the Torah when it reaches to within one of a 10-number set, it
considers it as if already reaches to that round number, and is not concerned about lacking one. Thus,
when Rabbi Meir wished to provide a sign for the concept of 100 blessings a day, he found an
allusion in this verse, just like the חז"לoften provide a sign for easier remembrance of a concept.
WOMEN AND BIRCHAS HAMAZON
) י,ואכלת ושבעת וברכת (ח
:נשים ועבדים וקטנים פטורין מק"ש ומן התפילין וחייבין בתפלה ובמזוזה ובבהמ"ז
)א פרק ג הלכה ג/ברכת המזון דכתיב בה ואכלת ושבעת (ירושלמי כה
T.T. The reason why women should be obligated in Birchas haMazon (blessings after a meal) is that
these are blessings and thanksgiving on the satiation and benefit received by the body. Thus it is
obvious that no distinction exists between men and women, since everyone receives the physical
benefit. This is similar to the concept that everyone is obligated in the reading of the Megilah since
all were involved and benefited from the miracle.
In the Bavli (Berachos 22b) Ravina asks Rava, are women obligated in the mitzvah of Birchas haMazon
from the Torah or by rabbinical decree? Rashi explains the question that this a positive mitzvah that
is not time-bound (and thus women are obligated from the Torah), or it is a rabbinical decree since the
verse states, על הארץ הטובה אשר נתן לךand women are exempt from the Torah since the land was not
given to them (but to the males). Tosfos writes that since the Birchas haMazon includes the language
בריתך שחתמת בבשרנוand ועל תורתך שלמדתנוand women are not able to say those concepts as applying
to them. And on this basis, Poskim decide that women are obligated from a Safek (doubtful if
obligated from the Torah or rabbinical decree). In Birchas HaMazon the practical differences are
many: if one is in doubt if already said the Birchas haMazon, or to be motzi (fulfill the obligation of)
another (perhaps of a obligated man), etc.
T.T. “In my eyes” it is a wonder of how so many can overlook the clear decision of the Yerushalmi and
accept the opinion of a single person in the Bavli. Further, the reasons of Rashi & Tosfos to exempt
based on the language only applies to the second blessing. The first blessing which is concerned with
praise and thanksgiving applies equally to men and to women.
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PARSHAS EKEV עקב SELECTIONS
From Rabbi Baruch HaLevi Epstein
Two Tablets of Stone
עמידה של שבת – ושני לוחות אבנים הוריד בידו
It is not explained why the need to emphasize in this Tefillah that the Luchos were specifically made of
stone. The content (the message) of the 10 commandments is what is important. The container
(whether stone, metal or whatever material) was not important at all. This concept is similar to the
Medrosh that the Torah is beautiful even in an “ugly” container.
In fact it would be proper to describe the Luchos as ( לוחות העדותlike in Devarim 9,9).
However, it is wonder why Moshe (Devarim 9, 10) calls it also Luchos of stone (several times). And
even HaShem (Shemos 24, 12) call them לוחות האבן. Even in future generations, in the time of King
Shlomo (Kings I 8, 9) they would also refer to the Luchos of stones.
The Medrosh Rabbah ( )כי תשאoffers an explanation that the Luchos were referred to as stones, since the
most common punishment for the Bais Din is to apply a death penalty of stoning. However, Rabbi
Epstein maintains that this explanation is not adequate since the places that mention the Luchos of
stones appear to be for the sake of good and loving contexts (and not punishments).
Possibly, the intention of calling the Luchos of stones is not to call attention to the type of materials of the
physical Luchos but to convey the concept of a foundation of the purpose of the Luchos, like a
cornerstone of a beautiful building.
Thus, the adjective of stones alludes to the 10 commandments that are spoken about in the Luchos, which
are the foundation to the entire Torah.
Kaddish
בעגלא ובזמן קריב- קדיש
We find the word בעגלאonly two places in the Gemara (Berachos 18b, Sanhedrin 52a) and Rashi in both
places explains the word to mean מהרה, quickly. According to this the understanding of this phrase is
meant to convey by saying it twice, it should happen very quickly.
However, this does not explain why a word ( )בעגלאwas chosen that is not well known to convey this
matter of quickness. If an Aramaic word was needed (like the rest of the language of Kaddish), then
the word should have been בפריע, like the Targum translates using that word both in Parshas Ekev
(11, 17) ואבדתם מהרהand in Parshas Korach (17 ,11) והולך מהרה. However, we do not find anywhere
else (besides the two places in Gemara cited above) that uses the world עגלאas a translation of the
Hebrew word מהרה.
Therefore, perhaps one could say that this word alludes to Sanhedrin (97a) that the coming of Moshiach
will occur suddenly ( )לפתעin a single moment and the matter of redemption is included in the
language of וימליך מלכותי. And in Mishlei (29, 1) the translation of the word לפתעis עגלא.
Thus, in Kaddish, we are requesting that Geulah should come quickly, plus, in a time that is close. Thus,
Kaddish states these two phrases in order to mention two concepts: of quick method and of a time that
is in a moment.
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