Rewards from G-d are not based on our merit

This week in Parshat Eikev we read of Moshe telling the people of what’s to come when they cross the Jordan River and enter the land inhabited by populations much larger and stronger than them: “Don’t worry. G-d will pass before you as a consuming fire. He will drive them out and destroy them.”

Then comes the warning: “When G-d repulses them before you, do not say to yourselves, ‘It was because of my virtue that G-d brought me to inherit this land.’ It was because of the wickedness of these nations that G-d is driving them out before you. It was not because of your virtue and basic integrity that you are coming to inherit their land, but because of the wickedness of these nations whom G-d is driving out before you.

“It is also because G-d is keeping the word that He swore to your ancestors, Abraham, Isaac and Jacob. Therefore, realize that it is not because of your virtue that G-d your L-rd is giving you this land as an inheritance, since you are a very stubborn nation. Remember and never forget how you provoked G-d your L-rd in the desert. From the day you left Egypt until you came here, you have been rebelling against G-d. Even at Horeb you provoked G-d! And G-d was ready to display anger and destroy you.”

Were these two sentiments in different parts of the Torah, there would be no issue. But they are back to back, which suggests — as they are part of the same speech — that Moshe was repeating himself. Was Moshe repeating himself? If yes, why? And if no, then what are we to take from the seeming repetition?

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One of the lessons I recall from a homiletics class I took in rabbinical school is to “tell them what you’re going to say, say it, and then summarize what you told them.” It’s an effective tool for helping people retain your message. Perhaps Moshe was utilizing the Homiletics Playbook.

On the other hand, if Moshe is not using that strategy, then he is making different points in each of these two narratives.

Which is why you should never trust a question like this, because until you see the big picture, the question is a distraction from the reality.

As Parshat Va’etchanan ended last week, its concluding statement was yet another ringing endorsement for the need to observe and keep the commandments. Then Parshat Eikev begins with the signature phrase, “Eikev Tish’m’oon (on account of your listening to G-d, good things will happen).”

Moshe’s monologue continues, covering the range of feelings and emotions the people may experience: “When you think of the numbers of enemies you must vanquish and the impossibility you face with such an endeavor, just remember what G-d did to Egypt.”

More strikingly, Moshe warns of what will happen when things are going well for everyone, so well that they begin to forget why all the goodness comes about.

“Perhaps you’ll eat and be satisfied. And you’ll have lots of animals and money, and houses filled with everything you could possibly need. Your heart will be haughty and you’ll forget G-d Who took you out of Egypt, who gave you water from a rock, who fed you manna in the wilderness. You’ll say ‘It was all my strength that accomplished this’.”

Moshe concludes this section by warning that if the Jewish people forget G-d, they will be lost and destroyed. And why? “Eikev lo tish’m’oon b’kol Hashem (on account of your not listening to G-d).” This language choice provides us with a substantive bookend which closes the tale that began the parshat.

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pparently, it is not simple for the Jewish people to guarantee subservience to G-d; there is always the lingering chance that the people will turn in the wrong direction. This not something anyone likes to hear — because it IS deflating and it IS depressing, and it does contribute to a helplessness and hopelessness of “why should I even try?”

The answer to the deflating question is, if I may quote the emperor from Star Wars, “Because it is your dessssstiny!”

And this is where Chapter 9 comes into the picture. Moshe begins with the ubiquitous terms “Shema Yisrael,” as if to remind the people what they are all about. It’s a nod to the famous verse in which we declare G-d’s oneness. And in the context of pleas not to follow the ways of idolators, the hint isn’t even subtle.

Then Moshe goes on to describe how things will go — big nations, giants, etc., but don’t let the depressing nature of the previous chapter hold you back. There is a light at the end of the tunnel, a promise, a guarantee that despite the odds against us, things will turn out OK. And that stems from the promise made to the forefathers, and G-d’s love for the forefathers. Never forget that.

What do we need to do to fulfill the mandate given to the people Moshe was addressing? It’s a very simple formula — keep the mitzvoth, remember your G-d, and remember that when all else seems to be failing, we will always maintain a connection to G-d because he loved our forefathers.

It gives us hope, because we always have an ace in the hole, the connection that continues to exist between us and our Creator, no matter what challenges life sends our way.

Rabbi Avi Billet, originally from the Five Towns, is a mohel and the spiritual leader of Anshei Chesed  Congregation in Boynton Beach. A version of this column was previously published.