Take this passage from Devarim Rabbah, a collection of rabbinic teachings on the Book of Deuteronomy. It all starts with a verse: "It will be, because you heed these ordinances, and observe and perform them, that the Lord your God will maintain for you the covenant and the kindness regarding which He took an oath to your forefathers" (Deuteronomy 7:12).
But what does it really mean to "heed these ordinances?" The Rabbis, in their infinite wisdom, delve into the nitty-gritty. Let's say you have a candelabrum, made of separate pieces. Is it okay to assemble it on Shabbat, the Sabbath?
The Sages are pretty clear: Someone who puts together the branches of a candelabrum on Shabbat is liable to bring a sin offering. Wow. Rabbi Abbahu, quoting Rabbi Yoḥanan, goes even further. He says it's like building on Shabbat, which is definitely a no-no. This concept of forbidden labor on Shabbat is known as melakha. This whole discussion is a classic example of Halakha, Jewish law, in action.
Rabbi Yosei ben Rabbi Ḥanina then asks a great question: When did the Israelites really get Shabbat right? His answer? Back in Alush, during their wanderings in the desert. How do we know? Because the Torah tells us, "The people rested on the seventh day" (Exodus 16:30). They truly understood the concept of ceasing from labor.
But why observe Shabbat at all? Is it some cosmic test? Is God just making us jump through hoops? Not at all! Rabbi Ḥiyya ben Rabbi Abba shares a beautiful idea. God says, "You sanctify the Shabbat with food, drink, and clean garments, and bring pleasure to your soul, and I will give you reward." This is derived from the prophet Isaiah: "And you call Shabbat a delight…" (Isaiah 58:13). And what follows? "Then you will delight in the Lord" (Isaiah 58:14).
It’s this idea of delight that is so central! We find a similar sentiment echoed in Psalms, "Delight in the Lord, and He will grant you the desires of your heart" (Psalms 37:4).
So, when do we get rewarded for doing good deeds, for observing these commandments, these mitzvot? That's the question the Israelites pose to God. The answer is fascinating. God says, "The mitzvot that you perform, their fruits you consume now, but their reward I will give you at the end [be’ekev]."
Ekev. It literally means "heel." The Etz Yosef commentary explains that just as the heel is at the end of the body, ekev in this context implies the end of time. The reward for our actions, especially those seemingly small, everyday acts of observance, might not be immediately apparent. But they accumulate. They matter.
This idea is baked right into the verse we started with: "It will be, because [ekev] you heed." It's a subtle connection, but a powerful one. It suggests that even the smallest actions, the things we do with our "heel," so to speak, have profound consequences in the long run.
So, the next time you're faced with a seemingly minor decision about observing Jewish law, remember the lesson of Devarim Rabbah. Remember the candelabrum. Remember ekev. The details matter. The small acts of devotion, performed consistently, bring us closer to God and ultimately shape our destiny. What seemingly small "heel" action might you take today?