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Deuteronomy 6:15 - Divine jealousy demands loyalty

Deuteronomy 6:15 - דברים 6:15

Hebrew Text

כִּי אֵל קַנָּא יְהוָה אֱלֹהֶיךָ בְּקִרְבֶּךָ פֶּן־יֶחֱרֶה אַף־יְהוָה אֱלֹהֶיךָ בָּךְ וְהִשְׁמִידְךָ מֵעַל פְּנֵי הָאֲדָמָה׃

English Translation

(for the Lord thy God is a jealous God among you) lest the anger of the Lord thy God be inflamed against thee, and he destroy thee from off the face of the earth.

Transliteration

Ki El kana Adonai Elohecha bekirbecha pen-yechare af-Adonai Elohecha bach vehishmidcha me'al pnei ha'adama.

Hebrew Leining Text

כִּ֣י אֵ֥ל קַנָּ֛א יְהֹוָ֥ה אֱלֹהֶ֖יךָ בְּקִרְבֶּ֑ךָ פֶּן־יֶ֠חֱרֶ֠ה אַף־יְהֹוָ֤ה אֱלֹהֶ֙יךָ֙ בָּ֔ךְ וְהִשְׁמִ֣ידְךָ֔ מֵעַ֖ל פְּנֵ֥י הָאֲדָמָֽה׃ <span class="mam-spi-samekh">{ס}</span>        
כִּ֣י אֵ֥ל קַנָּ֛א יְהֹוָ֥ה אֱלֹהֶ֖יךָ בְּקִרְבֶּ֑ךָ פֶּן־יֶ֠חֱרֶ֠ה אַף־יְהֹוָ֤ה אֱלֹהֶ֙יךָ֙ בָּ֔ךְ וְהִשְׁמִ֣ידְךָ֔ מֵעַ֖ל פְּנֵ֥י הָאֲדָמָֽה׃ {ס}        

🎵 Listen to leining

Parasha Commentary

The Nature of Divine Jealousy (קִנְאָה)

The verse describes Hashem as "אֵל קַנָּא" (a jealous God), which Rashi explains refers to Hashem's intolerance of idolatry. This jealousy is not like human jealousy, but rather a protective zeal for the exclusive relationship between Hashem and Klal Yisrael. The Rambam (Hilchos Avodah Zarah 2:1) elaborates that this jealousy stems from the fact that idolatry denies Hashem's unity and sovereignty, which is the foundation of the covenant at Har Sinai.

The Danger of Divine Anger (אַף יְהוָה)

The phrase "פֶּן־יֶחֱרֶה אַף־יְהוָה" (lest the anger of Hashem be inflamed) is a warning about the consequences of straying from Avodas Hashem. The Sforno notes that this anger is a measure-for-measure response—when Bnei Yisrael reject Hashem's presence ("בְּקִרְבֶּךָ"), they risk being expelled from Eretz Yisrael ("וְהִשְׁמִידְךָ מֵעַל פְּנֵי הָאֲדָמָה"). The Talmud (Berachos 32b) teaches that this "anger" refers to the concealment of Divine protection, leading to vulnerability.

Historical and Ethical Implications

  • Midrash Tanchuma (Kedoshim 1): Links this verse to the sin of the Golden Calf, where Hashem's jealousy was aroused due to betrayal after Matan Torah.
  • Ramban (Devarim 6:15): Emphasizes that the warning applies collectively—the entire nation bears responsibility to uphold its covenant with Hashem.
  • Kli Yakar: Suggests that "בְּקִרְבֶּךָ" implies Hashem's presence is conditional; if the people are undeserving, His presence departs, leaving them vulnerable to destruction.

Theological Lessons

The verse underscores the principle of Hashgachah Pratit (Divine providence). The Netziv (Ha'amek Davar) explains that Hashem's "jealousy" reflects His intimate involvement with Klal Yisrael—He monitors their actions closely because of their chosen status. The threat of destruction is not arbitrary but a consequence of severing the bond through idolatry or moral decay (as echoed in Yeshayahu 1:4-5).

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Sanhedrin 111a
The verse is referenced in a discussion about divine jealousy and the consequences of provoking God's anger.
📖 Avodah Zarah 54b
The verse is cited in the context of discussing idolatry and the severe consequences of engaging in it, emphasizing God's jealousy.

Frequently Asked Questions

Q: What does it mean that Hashem is a 'jealous God'?
A: When the Torah describes Hashem as a 'jealous God' (אֵל קַנָּא), it means that He demands exclusive devotion and does not tolerate idolatry or serving other gods. Rashi explains that this jealousy refers to Hashem's intolerance of sharing our worship with anything else, as He alone is our Creator and Sustainer.
Q: Why does the verse warn about Hashem's anger being inflamed?
A: The verse warns that if Bnei Yisrael (the Children of Israel) turn to idolatry or abandon the covenant, Hashem's anger will be aroused. The Rambam teaches that this reflects the seriousness of the bond between Hashem and His people—just as a loving relationship can turn to anger when betrayed, so too does Hashem respond strongly to breaches of faithfulness.
Q: How does this verse apply to us today?
A: Although we no longer face the same forms of idolatry as in ancient times, the principle remains: we must serve Hashem wholeheartedly and avoid anything that takes precedence over our relationship with Him. The Sages teach that modern 'idolatry' can include excessive pursuit of money, power, or other distractions that replace our devotion to Torah and mitzvot.
Q: What does 'destroy you from off the face of the earth' mean?
A: This severe consequence, as explained in the Talmud (Sanhedrin 90b), refers to being cut off from both this world and the World to Come if one completely abandons the covenant. However, the Torah also emphasizes Hashem's mercy—Teshuvah (repentance) is always possible, and Hashem desires our return.
Q: Why is this verse placed right after the Shema?
A: This verse follows the Shema (Devarim 6:4-9) to teach that accepting Hashem's Oneness requires exclusive loyalty. The Midrash (Sifrei) connects this to the mitzvah of loving Hashem 'with all your heart'—we must not divide our devotion between Hashem and other pursuits or false ideologies.