Parshas Ekev

The nuance expressed in this short Dvar Torah is better appreciated with reference to the aramaic text in the Gemora (Tractate Brachos 33b), included below with the english paraphrasing. Our weekly portion quoting Moshe asks (Devarim 10:12)

“… What does God request from Jews?”

Moshe answers

“ only to fear the Lord your God”.

The word “only” is a challenging pursuit in life. How does Moshe seemingly minimise the fear of God, as a simple attainment, and as THE element that God asks from us?
The Talmud (ad loc.) is similarly troubled and says

“Is fear of Heaven such a simple level to obtain?”
אטו יראת שמים מילתא זוטרתא היא?

The Talmud answers incredulously,

“Yes, in Moshe’s domain it is a simple level to obtain”.
אין, לגבי משה מילתא זוורתא היא

The question is obvious. We are not Moshe. We didn’t speak to God and experience miracles or God’s interference in our world. God remains hidden. For us plebeians, it can’t be said that attaining the fear of Heaven is a relatively simple task.
In one of my favourite insights from Rav Soloveitchik, the Rav explains that the placement of the comma in the Talmud’s response is the key to the puzzle. Instead of reading

“Yes, in Moshe’s domain it is a simple level to obtain”.
אין, לגבי משה מילתא זוורתא היא

the Rav suggests it be read as

“Yes in Moshe’s domain,  it is a simple level to obtain”.
אין לגבי משה, מילתא זוורתא היא

Meaning, the Jew alone does not achieve this level unless they attach themselves to their respected Rabbi and teacher (לגבי משה). It is indeed a formidable mountain to climb, however, it is incumbent upon every Jew to attach themselves to the Masoretic tradition of a respected Rabbi and teacher who is able to help climbing the mountain.

“fear of heaven”.

This mechanism gives rise to the guiding principle of Judaism, Imitatio Dei, emulating Hashem, as expressed thematically throughout the Rav’s writings, through the Pasuk

והלכת בדרכיו
You should go in the way of God

This imperative is held as a positive Torah command by many Rishonim.
The Rav’s Uncle, the Griz, R’ Yitzchok Zev Soloveitchik, provided a further insight in his ליקוטי הגרי׳ז ב:פה. One of the Griz’s students excelled more than others. The Griz explained that this wasn’t simply a matter of that student’s innate ability and acquired knowledge. Rather, that student knew how to nullify their self-importance ביטול, and that skill is not an easy one to acquire. On the contrary, the greater the person’s skill set and knowledge is, the harder it is to suppress and bow to the opinion of his teacher and master. The statement in the Talmud that

what a servant does for their master, the student does for their master

Isn’t simply a detail, but a general principle that is applicable across the gamut of educational experience, through which one can achieve fear of God/Heaven—יראת שמים.

(Sources: מפניני הרב, ונפש הרב מאת מורי ורבי ר’ צבי שכטר שליט׳א)

Mezuza: should it be viewed as a quasi amulet?

In his typically brilliant style, Rav S.R. Hirsch explains the meaning of a Mezuza as mentioned in this weeks Parshas Ekev, Devarim 6:9

The mezuzah is not an amulet; in and of itself, it does not protect the
house. Only insofar as they shape their lives in accordance with the mezuzah’s
content can the people within the house expect help and protection
from God, the “All-Sovereign and All-Sufficing,” in all the vicissitudes
of domestic life. With this intent it is our custom to adorn the
outside of the mezuzah with the Name shin-daled-yud.