Deuteronomy 7:12-11:25
The Covenant of Fertility
Fertility of the womb and fertility of the land are
divine gifts.
By Rabbi Lauren Eichler Berkun
Reprinted with permission of the Jewish
Theological Seminary. The themes of fertility and barrenness are
central to the biblical narrative.
It is striking how often we encounter barren women in the Bible. Sarah, the women of Abimelekh's household, Rebekah, Rachel, Manoah's wife, Hannah, and the Shunamite woman are all examples of barren women whose wombs are opened by God. Clearly, the process of reproduction holds a key to biblical theology. The very covenant of Israel is presented as a brit [covenant] of fertility. God promises Abram, "This is my covenant with you. You shall be the father of a multitude of nations...I will make you exceedingly fertile." (Genesis 17:4, 6). This week's parashah further emphasizes the connection between covenant and childbearing. Moses teaches:
And if you do obey these rules and observe them carefully, the Lord your God will maintain faithfully for you the covenant that He made on oath with your fathers: He will favor you and bless you and multiply you; He will bless the issue of your womb...You shall be blessed above all other peoples: there shall be no sterile male or female among you or among your livestock... (Deuteronomy 7:12-14).
As we explore the theme of fertility in the context of parashat Ekev, we uncover one of the theological underpinnings of the barrenness motif in the Bible.
Our Torah portion contributes to two important elements of Jewish liturgy: the birkat ha-mazon (prayer of thanksgiving after a meal) and the Shema. In both cases, the Torah text responds to the threat of abundance. Following the directive to bless God after eating, the Torah explains the necessity for such a prayer discipline:
Continue reading.
It is striking how often we encounter barren women in the Bible. Sarah, the women of Abimelekh's household, Rebekah, Rachel, Manoah's wife, Hannah, and the Shunamite woman are all examples of barren women whose wombs are opened by God. Clearly, the process of reproduction holds a key to biblical theology. The very covenant of Israel is presented as a brit [covenant] of fertility. God promises Abram, "This is my covenant with you. You shall be the father of a multitude of nations...I will make you exceedingly fertile." (Genesis 17:4, 6). This week's parashah further emphasizes the connection between covenant and childbearing. Moses teaches:
And if you do obey these rules and observe them carefully, the Lord your God will maintain faithfully for you the covenant that He made on oath with your fathers: He will favor you and bless you and multiply you; He will bless the issue of your womb...You shall be blessed above all other peoples: there shall be no sterile male or female among you or among your livestock... (Deuteronomy 7:12-14).
As we explore the theme of fertility in the context of parashat Ekev, we uncover one of the theological underpinnings of the barrenness motif in the Bible.
Our Torah portion contributes to two important elements of Jewish liturgy: the birkat ha-mazon (prayer of thanksgiving after a meal) and the Shema. In both cases, the Torah text responds to the threat of abundance. Following the directive to bless God after eating, the Torah explains the necessity for such a prayer discipline:
Continue reading.
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