Parshas Eikev- Our Spiritual DNA
The Jewish people are the “Am Hanivchar,” “the Chosen People.” They have a special connection with Hashem. What is the source for this concept? Why do the Jews have such a unique relationship with Hashem?
In this week’s Parsha, Moshe explains the mentality the people should have upon entering the land of Israel. “Don’t say… it is because of my righteousness… and the non-Jews iniquity. It is not due to your righteousness. Rather it is because of the evil of the other nations... and the vow that Hashem promised to your forefathers, Avraham, Yitzchak and Yaakov” (9:4-5).
If the reason Hashem gave Eretz Yisrael to the Jews is because of the vow to the forefathers, why is it necessary to mention the evil ways of the nations who were the current inhabitants of the land?
In Parshas Va’eschanan, Moshe speaks to the people about Hashem choosing them over the other nations. “Not because of your multitudes… because you are fewer (in number) than the other nations. Rather, because of Hashem’s love for you, and to keep the vow that He swore to your forefathers…” (7:7-8).
The Gemara (Chullin 89a, in the name of R Eliezer the son of R Yose Haglili) explains that this contrast of “multitudes” and “fewer” is in fact the reason Hashem chose the Jews. Even when Hashem gives the Jews much blessing they do not become haughty. They remain humble and attribute the grandeur to Hashem.
It would appear that Hashem chose the Jews to be His people because of their righteousness. How can we reconcile this with Moshe’s statement in Parshas Eikev? Furthermore, the verse that immediately follows states that it is because of the vow that that He swore. Which one is the cause for the Jewish people’s special connection with Hashem?
The Gemara (Berachos 16b) teaches that only three people are called “avos.” These are Avraham, Yitzchak, and Yaakov. They are considered significant, but their descendants don’t carry the same significance. Therefore, the children of Yaakov, are not referred to as avos.
What is the importance of this distinction?
People will often appreciate a child of a friend of theirs, even though they just met them and may not know them well. This is because the same character traits that one appreciates in their friend often appear in their children. Thus, the same reasons one’s friend is endearing to them, may cause their offspring to be so as well.
Hakadosh Baruch Hu swore to our forefather’s that He would retain a special bond with their descendants. He would allow us to conquer and settle the land of Israel. He would never destroy us. Hashem saw that the character traits that made the avos special, would be inherited over to their descendant’s. The midos of Avraham, Yitzchak, and Yaakov would become the spiritual DNA of the Jewish people. Our very genetics contain within them the mighty characteristics and foundations bequeathed to us by our forefather’s. The reference to our humility in Va’eschanan are these natural spiritual genetics that we were gifted. Our righteousness did not cause us to have a special bond with Hashem. This was because of the vow proclaimed years before. We can further or distance ourselves from Hashem based on our personal deeds, but the bond will always be there.
In Eikev, the pesukim are contrasting the Jews with the other nations living in the land. We have a special bond with Hashem based on our very essence. The other nations only have a claim to the land based on positive personal actions. Being that they were wicked, they were removed from the land. The Jewish people would eventually be thrown out of the land as well. However, the special bond with Hashem will never break.
When we realize that our very essence bears the spiritual genetics of Avraham, Yitzchak, and Yaakov, we ought to jump for joy and exclaim “Ashreinu!” This is a certainly a tremendous responsibility. However, it also gives us hope. No matter how far from Hashem and His Torah we are, we can always return because the connection is everlasting.