The Weekly Shtikle - Eikev (Kiddush)

We will be making a kiddush this Shabbos at our home, 3410 Olympia Ave at 11:30 in honour of the birth of our daughter, Michal. For all those who are unable to attend, below is what I plan to say at the kiddush. My apologies for not providing something which applies directly to the parsha.

One shtick I like to do, when someone has a simcha, is to try and extract something meaningful from the aliyah which they received for that simcha. When we named Michal, on Shabbas Parshas Beha'alosecha, my aliyah contained the parsha of the chatzotzeros, the trumpets that were used in the Mishkan to herald various significant events. What struck me as significant was that we are commanded to use the very instruments for all occasions. Whether it was a joyous occasion such as a Yom Tov or a serious and grave situation such as a fast day or imminent war, the same trumpets were used, just with a different array of sounds. This idea was very much reflected by the Lady for whom Michal is named, my great aunt, Lady Amélie Jakobovits. One of her many virtues was that she was always there for people. Whether they were a member of her immediate family, a member of her extended family, a member of the British Jewish Community or a member of Klal Yisroel at large, she was always there for people through the good times and the bad. She traveled far and wide to make it to family semachos. When my mother, a"h, her niece, was already not well and she was on this continent, she made a special visit to Ottawa to be with her. And it was always with the same wit, the same charm and the same warmth no matter what the circumstances - good or bad. As we spend her early years being there for our Michal, we hope that she grows up to always be there for others.

At the kiddush, I also intend to make a siyum on Shas Mishnayos, which I completed with the Mishnah Yomis program a few weeks ago. A quick thought on that: The last masechta in Shas is Uktzin. After discussing various halachos concerning tum'ah related to food items, the mishnayos end off discussing which parts of those foods are considered an integral part even though they are not eaten and thus, can contribute to the contracting or spreading of tum'ah and/or completing the necessary measure that a food must meet in order to be subject to those laws. This is a fitting way to end off the mishnayos. The middle sedarim of mishnayos are the ones that are typically given more focus, perhaps mostly because they are far more applicable but also because they are easier to learn and teach in yeshivos. It could be said that they constitute the "ochel" of the mishnayos. The latter sedarim (and most of zeraim as well) are far more tedious and often given less attention. Nevertheless, they are all equally important integral components of the larger package of Shisah Sidrei Mishnah.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Dikdukian: To Make a Misnageid Cringe

AstroTorah: A Midsummer Night's Learning by R' Ari Storch

AstroTorah: 15 Av/Shvat = Redemption from the Seasons by R' Ari Storch

Please visit the new portal for all Shtikle-related sites, www.weeklyshtikle.com

The Weekly Shtikle - Va'eschanan

This Monday, the 15th of Av, marks the first Yahrtzeit of my Opa, Mr. George Jakobovits. This brings to a conclusion the year-long dedication of shtikles in his memory. This week's shtikle is dedicated le'iluy nishmaso, Tovia Yehudah ben Yoel, a'h.

In this week's parsha, the Aseres HaDibros are repeated. When I was younger, a guest at our Shabbos table offered me one sticker for every difference I could find between the Yisro version and the Va'eschanan version. I found ten.

In the fourth commandment, the mitzvah of Shabbos, we find a reference to the subjugation in Mitzrayim that was not mentioned in parshas Yisro. We are told (5:14) "And you shall remember that you were a slave in Mitzrayim and HaShem, your God, took you out from there with a Mighty Hand and Outstretched Arm. Therefore, HaShem, your God, has commanded you to make a Shabbos day." Rashi writes that this is simply a reminder that HaShem brought us out of Mitzrayim in order to perform his mitzvos, of which this is one. In other words, there seems to be no direct connection between Shabbos and Yetzias Mitzrayim.

There would seem to be an intrinsic connection between the mitzvah of Shabbos and the exodus from Mitzrayim. There is no reason to assume that the Egyptians gave us a day off on Saturday. Rather, a more conceivable assumption would be that we had a full seven-day work week. With the exodus from the enslavement in Mitzrayim came the freedom and autonomy to set our own weekly schedule. We are thus commanded to set aside Shabbos as a way of reminding us of this great gift.

When immigrants first came over to the United States, they were forced, so to speak, to work on Shabbos and the Egyptian subjugation was felt once again. But the society has changed and now, even in exile, we are free to take Shabbos off from our work. The very concept of a seven-day week in the secular world is itself a miracle. The week is the only calendrical component with absolutely no astronomical significance. A day represents one full rotation of the earth on its axis. A year is one full revolution of the earth around the sun. But a week is nothing more than a group of seven days. The secular world could easily have chosen a six or eight-day week and that would have spelled eternal trouble for the Jews. On the day of Shabbos these miracles must be realized, in combination with the miracle of Yetzias Mitzrayim.

Rambam, in Moreh Nevuchim, seems to concur with this approach. He writes that the two mentions of Shabbos in the Aseres HaDibros teach us two separate aspects of Shabbos. In parshas Yisro, we are taught why HaShem chose to sanctify the day of Shabbos and its significance in the days of creation. Here, in Va'eschanan, we are taught why it is that we must keep the Shabbos, namely, to remember the enslavement in Mitzrayim when we had no days off and appreciate HaShem's great deliverance of us from there.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Al Pi Cheshbon: Gematrias off by 1

Al Pi Cheshbon: Moshe's Pleas

AstroTorah: The Sun didn't Shine in the Wilderness by R' Ari Storch

Please visit the new portal for all Shtikle-related sites, www.weeklyshtikle.com

The Weekly Shtikle - Devarim / Tish'ah b'Av

The Weekly Shtikle is dedicated le'iluy nishmas my Opa, Tovia Yehudah ben Yoel, a'h.

Sefer Devarim is, for the most part, a summary of the events of the previous 40 years. Most of the major events are recapped throughout the sefer. This week's parsha focusses largely on the episode of the spies. After hearing the spies' grim report of Eretz Yisroel, B'nei Yisroel cried on that night (Bemidbar 14:1). The Midrash (Bemidbar 16:20) and the gemara (Sotah 35a) teach us that that night was the night of Tish'ah B'Av. HaShem said "You have wept gratuitously, I therefore shall designate this day for crying throughout the generations."

Although on a larger scale, this dooming of Tish'ah B'Av may refer to all the terrible misfortunes that have befallen the Jewish people on this day, it is certainly a more specific reference to the destruction of the two Temples which happened on this day.

The connection here between the wrongdoing and the consequent punishment is greater than it appears on the surface. It is more than just "You cried for no reason, I'll make you cry for a reason." It's not merely about the fact that they cried but why they cried. The nationwide cry was a sign of acceptance of the spies' report and thus, a rejection of Eretz Yisroel. The destruction of the Beis HaMikdash and the ensuing exile was Eretz Yisroel's rejection of us. With the episode of the spies, B'nei Yisroel showed a total lack of appreciation for the gift of Eretz Yisroel. Tish'ah B'Av was therefore designated as a day that would constantly serve as a reminder to us of what terrible consequences befall us when Eretz Yisroel is not given the respect it deserves. In these days, it should not be difficult to appreciate the importance of Eretz Yisroel and how hard we must fight to keep it. May the joint efforts of all of Klal Yisroel help bring Moshiach speedily and transform this month from "eivel" to "yom tov" and may we all return to Artzeinu HaKedoshah for the rebuilding of the Beis HaMikdash.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

AstroTorah: Like the Stars of the Heavens

AstroTorah: A Mistaken Translation (Artscroll Kinos) by R' Ari Storch

Please visit the new portal for all Shtikle-related sites, www.weeklyshtikle.com

The Weekly Shtikle - Matos / Mas'ei

The Weekly Shtikle is dedicated le'iluy nishmas my Opa, Tovia Yehudah ben Yoel, a'h.

The gemara (Rosh HaShanah 3a) explains that the juxtaposition of Aharon's death to "Vayishma haC'naani melech Arad" teaches us that it was the death of Aharon that Sichon heard and he then realized that the "ananei haKavod" had gone away and he thought that it was now permissible to wage war with B'nei Yisroel and that he would win. Therefore, when the pasuk says "Vayiru kol ha'eidah ki gava Aharon", the literal translation is that they saw that Aharon died, but it may be allegorically interpreted as "and they were revealed" by the disappearance of the "ananei haKavod". The juxtaposition of Aharon's death to Sichon's hearing appears in both Parshas Chukas (Perek 21) and in Parshas Mas'ei (33:39). Tosafos points out that the gemara must be learning from the pasuk in Mas'ei because in Chukas, the pasuk says outright what the C'naani heard - that Yisrael had come by way of the "asarim". It is only in Masei where nothing is said of what the C'naani heard that the gemara may learn its drasha. Tosafos then says Rashi was not precise in his peirush on Chumash for he brought this gemara in Chukas.

I believe that the following may be the defence for Rashi: First, Rashi does again bring this gemara in Mas'ei as well. That already lessens the difficulty. Secondly, the pasuk in Mas'ei makes absolutely no mention of any war whatsoever. Thirdly, the pasuk that the gemara learns from that B'nei Yisroel became 'revealed' appears only in Chukas. Even if the gemara is learning what the C'naani heard from the pasuk in Mas'ei as Tosafos suggests, the drasha would still have no standing without the pesukim in Chukas and therefore, it is just as relevant there.

The sefer Asifas Zekenim, however, learns that Tosafos are of the opinion that the war in Chukas was a different war altogether which would explain why Tosafos still had a difficulty with Rashi but I do not understand how to reconcile that view with the above.

Chazak chazak, venischazeik!

Have a good Shabbos and Chodesh Tov.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: Watch out for those Mapiks!

Dikdukian: To Afflict or to Answer

Dikdukian: The Interrogative

Dikdukian: They are Correct, Sir!

Dikdukian: Whose Tribe is it Anyway?

Al Pi Cheshbon: Splitting up the Animals

AstroTorah: 48s and 7s by R' Ari Storch

Please visit the new portal for all Shtikle-related sites, www.weeklyshtikle.com

The Weekly Shtikle - Pinechas

The Weekly Shtikle is dedicated le'iluy nishmas my Opa, Tovia Yehudah ben Yoel, a'h.

    In the beginning of this week's parsha, B'nei Yisroel are once again counted. While examining the descendants of Reuven, the Torah tangentially discusses Dasan and Aviram and their involvement with Korach. Then the pasuk says "Uvnei Korach lo meisu". R' Chaim Kunyevsky asks in Ta'ama D'Kra that this pasuk seems to be out of place. Why would the Torah discuss Korach's sons here? If they are to be discussed at all, should it not be with the tribe of Levi?

 

    He answers that while discussing the demise of Dasan and Aviram, one might be led to ask why they were punished so severely. After all, as Rashi writes at the beginning of Parshas Korach, Dasan and Aviram were drawn into Korach's group because their camp was situated right next to Korach's - "oy l'rasha, oy lishcheino." So why did they deserve their ultimate demise if their actions were a product of their proximity to Korah? Therefore, the Torah tells us that Korach's sons didn't die. They did teshuvah and thus, were saved from their father's ill fate. Despite growing up in the same home as the evil man himself, they were able to see the error of his ways and turned away from his following. If his own sons were able to resist his influence, Dasan and Aviram had no excuse to fall back on.

 

    This seemingly simple pasuk in the Torah is in fact coming to teach a tremendous lesson of responsibility. We must always be aware that our deeds and actions are completely under our control. At no time, and for no reason, may we shift the blame for our misgivings on the atmosphere or the people around us.

 

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

AstroTorah: Hidden Summer Rainbows by R' Ari Storch

Dikdukian:  Shabbas be'Shabbaso

Dikdukian:  I say Yericho, you say Yereicho
Dikdukian:  All of the brothers

Al Pi Cheshbon: Counting the Judges
Al Pi Cheshbon: Probability of the Goral

Please visit the new portal for all Shtikle-related sites, www.weeklyshtikle.com