And Hashem will remove from you all sickness. And all the terrible afflictions experienced
by the Egyptians – that you knew – He will not place upon you. And He will direct them against your
enemies. (Devarim 7:15)
In Parshat Ekev, Moshe continues his final
address to Bnai Yisrael. He describes
the rewards the people will experience if they are scrupulous in their
observance of the mitzvot. Bnai Yisrael will be blessed among the
nations. The nation will grow – its
people will become numerous. The Land
of Israel will be fertile and blessed with abundance. Moshe even assures the people that their animals will not be
barren or sterile. Then, Moshe adds the
above pasuk. Hashem will remove all sicknesses. Bnai Yisrael will not experience any of the
afflictions visited upon the Egyptians.
Instead, Bnai Yisrael’s enemies will suffer these afflictions.
Our passage is difficult to understand. Moshe’s reference to “the terrible afflictions
experienced by the Egyptians” is apparently an allusion to the plagues that
Hashem brought upon the Egyptians.
Moshe is telling Bnai Yisrael that Hashem will not punish them with
these plagues. Instead, He will bring
these plagues upon their enemies. There
are two problems with this statement.
First, Moshe is outlining the reward for observing
the commandments. He is saying that one
of the rewards is that Bnai Yisrael will not experience the terrible plagues
brought upon the Egyptians. It is
difficult to regard such an assurance as a reward. These plagues were punishments!
A righteous nation should expect to be exempt from terrible
punishment!
Second, Moshe has already told the nation that their
adherence to the Torah will be rewarded with abundance and wealth. It seems obvious that if Hashem will reward
the nation, He will not nullify the effect of these blessings by allowing
terrible afflictions to strike the nation!
Assurance of the nation’s protection from such calamity seems superfluous.
The commentaries offer a number of answers to these
questions. Rabbaynu Ovadia Sforno
suggests that the problem is partially based upon a misunderstanding of the pasuk. We have assumed that the
afflictions to which the passage refers are the ten plagues. Sforno suggests
that this is a misinterpretation. He
explains that the afflictions to which the pasuk refers are epidemic
diseases that struck the Egyptians.
When did the Egyptians experience these diseases? Sforno explains that at the Reed Sea the
Egyptians who pursued Bnai Yisrael into the sea drowned as the waters collapsed
upon them. Others died from terrible
diseases with which Hashem afflicted them.
Based on this reinterpretation of afflictions to
which our pasuk refers, Sforno
answers our questions. Sforno observes
that the passage is not merely assuring Bnai Yisrael that they will not
experience these diseases. Viewed in
its entirety, the passage is an assurance that the afflictions – the diseases –
which Hashem will bring upon their enemies will not harm Bnai Yisrael. In other words, terrible, highly contagious
diseases will be brought upon Bnai Yisrael’s enemies. Bnai Yisrael will be
close by, but the epidemic will not affect Bnai Yisrael. They will be miraculously protected.[1]
Geshonides offers a completely different explanation
of our pasuk. He contends that the passage can only be
understood in the context of the popular religious beliefs of the time. The idolatrous cultures of that time had
many beliefs that now seem strange to us.
Modern humanity may dismiss their ideas as primitive and childish. However, Moshe addressed Bnai Yisrael at a
time in which the world was dominated by these ideas. He introduced a new perspective.
He demanded that Bnai Yisrael abandon familiar, prevalent religious
doctrines. We must understand his
statements in this context.
Geshonides explains that the idolaters struggled
with the existence of good and evil.
How can a single deity preside over these two opposite forces – good and
evil? Some idolaters responded that, in
fact, there is no conflict because there are two deities. One deity rules over good, and the other has
power over evil. The Torah rejected
this response. The Torah introduced the
concept of a single omnipotent deity with power and dominion over every element
of the universe. Hashem only does
good. However, we may not always
appreciate the goodness of His acts.
What is the connection between this theological
debate and Moshe’s address? Gershonides
explains that these blessings are more than a reward for observance of the
Torah. These blessings are also
evidence of Hashem’s omnipotence.
Through these blessings, Hashem would demonstrate His dominion over ever
aspect of the universe. We can now
understand Gershonides’ answer to our questions. Moshe could not merely assure Bnai Yisrael that their obedience
to the Torah would be rewarded with blessings of abundance. This might imply that the idolaters were
correct - Hashem has the power to bestow good, but He does not have control
over evil. Moshe added that Hashem will
protect you from all evil. Not only
does He control good; He also has complete control over evil. Moshe further emphasized this point by
reminding Bnai Yisrael of the evidence they observed at the time of redemption. Hashem struck the Egyptians with terrible
plagues. This demonstrates his
dominion over evil.[2]
Hashem, your L-rd, is the ultimate Supreme Being and
the highest possible Authority. He is
the great, mighty, and awesome G-d, who does not give special consideration or
take bribes. (Devarim 10:17)
Moshe describes Hashem as great, mighty, and
awesome. This phase was incorporated by
the Sages into the opening benediction of the Amidah prayer. Although,
through regularly reciting the Amidah, we are accustomed to referring to
Hashem as “great, mighty, and awesome” we may not understand the specific
meaning of these three terms and each one’s unique message.
In his commentary on this passage, Rabbaynu Ovaida
Sforno explains the meaning of each of these terms. The term “great” describes something as being different from, and
superior to other entities or powers.
Sforno explains that this refers to Hashem’s unique existence. Every other thing requires a cause –
external to itself – in order to exist.
Even a simple rock only exists as a consequence of a complicated series
of causes the can be traced back ultimately to the beginnings of the
universe. The same dependence upon an
external cause applies to every element in the universe. Hashem’s existence is different from all
other elements of the universe. His
existence is not dependent upon any external entity or force. He is the cause of His own existence or – more
properly – it is His nature to exist.
The term “mighty” describes the power to influence
others. In reference to Hashem this
describes His influence over all creation.
The universe came into existence as a consequence of His will. He created it. But not only is the universe’s initial creation an expression of
the Divine will but its continued existence is sustained by His will. As explained above, it is not the nature of
a created thing to exist. It requires a
cause to come into existence and its existence must be sustained through an
external cause. The rock discussed in
the previous example came into existence through a series of causes. We imagine that it is sustained by the
principles and laws that govern the behavior of atomic and sub-atomic
particles. But these principles and
laws are also creations. What sustains
these laws and principles? Ultimately,
their sustained existence is an expression of Hashem’s will.
The term “awesome” describes the manner in which
something or someone is perceived.
Specifically, it refers to the feeling of awe inspired in the observer. This is a reference to Hashem’s relationship
with humankind. He rewards, punishes
and exercises providence. This
relationship results in our fear of Hashem.[3]
In summary, the first term “great” refers to the
unique nature of Hashem’s existence.
The next term – “mighty” describes His relationship with the
universe. The final term – “awesome” –
describes our response or cognizance of these first two terms. When we encounter Hashem as a unique
existence, who exercises complete dominion over all other aspects of the
universe we are overcome with a sense of awe.