Parsha Halacha

Parsha Halacha – Parshat Eikev

A Taste of the World to Come

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This week’s Torah portion begins with the words וְהָיָה עֵקֶב תִּשְׁמְעוּן – “When you will heed (the mitzvot).” The word “עֵקֶב/Eikev” means “afterwards” or “as a result of” and is therefore referring to the rewards that come “after” one observes the mitzvot.^[1]

Rabbeinu Bachya points out that although all the rewards mentioned explicitly in the verse are physical, the word וְהָיָה, which is comprised of the letters of G-d’s ineffable name (yud, and hai, and vov and kai), alludes to the spiritual reward of basking in the Divine light which we will experience in the afterlife. 

This article will discuss the unique phenomenon of experiencing the spiritual revelations of the afterlife while still in this world. In the parlance of our sages this is known as מעין עולם הבא “similar to the World-to-Come.”

●      The Patriarchs

The Talmud says that there were three people to whom the Holy One, Blessed be He, gave a taste of the World to Come while still in this world. (But see below, that we too can aspire for this.) They are:

1)     Abraham, regarding whom it says בַּכֹּל/Bakol (“with everything”).^[2] [The word כֹּל means “everything” and therefore refers to the ultimate blessing – the World-to-Come.]

2)     Isaac (Yitzchok) concerning whom it says מִכֹּל/Mikol (“from everything”).^[3]

3)     Jacob (Ya’akov), concerning whom it says כֹּל/Kol (“everything”).^[4]

The commentaries explain that the forefathers experienced a “taste” of the World-to-Come during their lifetime but not the full “Gan Eden experience” which is beyond a living human being’s capacity to fathom.^[5] In addition, since “every Jew is obligated to say, when will my actions reach those of my forefathers, Avraham, Yitzchak and Ya’akov?”[6] we should all aspire to have this experience.[7]

Living with Moshiach

The Tiferet Shlomo (Rabbi Shlomo Rabinowicz of 19^th-century Radomsk, Poland) explains,^[8] that getting a taste of the spiritual revelations of the World-to-Come energized the Patriarchs and inspired them to serve G-d with even greater zeal. Every person should try to achieve a similar revelation, as we say in the Haggadah of Pesach, “All the days of your life to bring the Days of Moshiach.” This can be understood to mean that one should aim to bring the spiritual revelations associated with the Messianic era into every day of their lives. This will enhance one’s Divine service immensely. 

●      Job

The Talmud says^[9] that G-d gave Job (Iyov) a taste of the afterlife in this world, as the verse^[10] indicates that as soon as he planted his crops, his animals were able to eat those crops. This is similar to the Messianic times regarding which it says,^[11] “‘A time is coming,’ declares G-d, ‘when the plower shall meet the reaper, and the treader of grapes – the one who holds the bag of seed…”

The commentaries point out that Job’s taste of the afterlife differed from that of the forefathers since concerning them it says, “There were three who experienced afterlife during their lifetimes” (i.e., these three were unique). They offer several explanations as to the difference between Job and the patriarchs. 

●      Job only experienced the afterlife in one regard (that his produce grew instantly) or at one time in his life,^[12] whereas the patriarchs experienced it in all aspects^[13] and throughout their lives.

●      The physical bounty that Job experienced during his lifetime was part of the reward of his afterlife whereas the patriarchs experienced a taste of the spiritualafterlife.^[14]

Three That Are Similar to the World-to-Come

The Talmud says^[15] that there are three matters in this world that are comparable (somewhat) to the World to Come. These are: Shabbat, the sun, and relieving oneself (going to the bathroom). 

●      Shabbat

Shabbat is a taste of the afterlife, not only because it is a day of rest, but also because of the special flavor found in the Shabbat foods.^[16] This flavor emanates from the holiness of Shabbat and is thus discernable only to those who observe Shabbat.^[17] In addition on Shabbat one receives an additional soul that gives them a broader(spiritual) understanding. This enhanced spiritual awareness is similar to the spiritual experience of Olam Haba (the World to Come).^[18]

The degree to which one experiences a taste of Olam Habo on Shabbat depends on one’s spiritual sensitivity and should therefore increase every week as a result of the elevation he or she experienced on the previous Shabbatot.^[19]

The comparison of Shabbat to the afterlife reminds us that just as one must prepare for Shabbat before Shabbat (since cooking and baking are forbidden on Shabbat), so, too, must one prepare for the World-to-Come in this world as in the next world it will be too late to do so.^[20]

●      The Sun

The Talmud says^[21] that in the future time G-d will remove the sun from its protective sheath and the sun will heal all those who have ailments and bring suffering upon the wicked. Even today the sun has healing (and destructive) powers^[22] which are a taste of the full power of the sun in the future time.^[23]

●      Relieving Oneself

In the future time, all evil will be purged from every person, and the food we eat will be as pure as the manna which produced no waste. The experience of going to the bathroom nowadays is similar to the above as it removes the waste from our body, thus purifying it.^[24]

Saved by the Shabbat Eggs

In connection with the special taste of the Shabbat foods, the Ben Ish Chai relates the following story:

In Baghdad, several generations prior to the Ben Ish Chai, there was a Jewish man who decided to convert to Islam (G-d forbid). According to the law of the government at that time, one could only register as a member of a different religion after a religious leader of the person’s original faith spoke to them and tried to convince them not to give up their faith. If, despite that speech, the person insisted on converting, he would then be accepted. (This was to ensure that the decision was carefully considered and not capricious.) 

As such, the rabbi of the town came to convince the potential apostate to reconsider his decision. All of the rabbi’s reasoned arguments were to no avail as the fellow was firm in his decision to convert. Then a friend of this person who had known him since childhood came by. This friend knew that the potential apostate loved the eggs from the chamin (eggs are a traditional ingredient of the Sephardic cholent) and that he would eat as many as seven or eight of them every Shabbat. The friend asked him, “if you convert, what will you do about your cholent eggs? Only those who observe Shabbat can taste their unique flavor!” When he heard this, the man changed his mind and decided not to abandon his faith.

Magdil or Migdol

Towards the end of Birkat HaMazon, there is a verse that is recited differently on Shabbat than during the week. During the week we say,^[25] מַגְדִּל יְשׁוּעוֹת מַלְכּוֹ וְעֹשֶׂה חֶסֶד לִמְשִׁיחוֹ לְדָוִד וּלְזַרְעוֹ עַד עוֹלָם – “He gives great deliverance to His king and bestows kindness upon His anointed, to David and his descendants forever.” On Shabbat we replace מַגְדִּל (Magdil) with מִגְדּוֹל (Migdol) and the verse means, “He is a tower of deliverance to His king…”^[26]

The Midrash^[27] explains that the verse of מַגְדִּל (Magdil) refers to the fact that the redemption will not come to the Jewish people suddenly but rather a little bit at a time. (מַגְדִּל יְשׁוּעוֹת מַלְכּוֹ thus means that the salvation of His king will become steadily larger.) Whereas מִגְדּוֹל (Migdol), which means “tower,” refers to the fact that Moshiach will as powerful as a tower. 

During the week, while we are still in exile, we say “Magdil,” and we pray that the salvation of Moshiach be magnified and that we be redeemed. Whereas on Shabbat, when we already have a taste of the redemption, we say “Migdol” since we can already sense the might and presence of Moshiach.

May G-d Swiftly Reveal the Tower of His Deliverance with the Messianic Redemption!

[1] See Onkelos, Ibn Ezra and Ramban on Deut. 7:12.

[2] Gen. 24:1.

[3] Ibid 27:33.

[4] Ibid 33:11.

[5] Iyun Yaakov, quoted in Yalkut Biurim in the Metivta Shas on Bava Batra ibid.

[6] Tana Devei Eliyahu 25

[7] Likutei Sichot vol. 2, page 445

[8] On the Moadim, quoted in Kaftor VaFerach in the Metivta Shas on Bava Batra 17a.

[9] Bava Batra 15b.

[10] Job 1:13.

[11] Amos 9:13.

[12] Rabbi Yishayahu Pinto on the Ein Yaakov.

[13] Tosfot D.H Shlosha.

[14] Maharal on Bava Batra, quoted in Yalkut Bi’urim, ibid.

[15] Brachot 57b

[16] Maharsha on ibid. 

[17] See Ben Yehoyadah on Shabbat 119a which tells the following story; The Roman emperor said to Rabbi Yehoshua ben Chananyah: “Why do the cooked Shabbat dishes have such a good fragrance?” He said to him: “We have a certain spice called Shabbat which gives it this fragrance.” The emperor said to him: “Give us some of it.” Rabbi Yehoshua said to him: “For anyone who observes Shabbat, the spice is effective, but for one who does not observe Shabbat, it is not effective.”

[18] Shleima Mishnato (by Rabbi Azriel Aryeh Leib Rakovsky of 19^thcentury Lithuania and Poland) on Brachot, ibid.

[19] Shem MisShmuel, Eikev 5677.

[20] Poroshat Mordechai.

[21] Nedarim 8b.

[22] See ibid. where Abaye says that “the dust, illuminated by the sun, heals.”

[23] Lishmo’a Belimudim by Rabbi Yitzchok Eliyahu Landau of 19^thcentury Lithuania 

[24] Ibid.

[25] Psalms 18:51.

[26] This is the version of the verse in II Samuel 22:51.

[27] Shochar Tov, end of chapter 18.

Wishing you a Shabbat Shalom Umevorach!