The Weekly Shtikle - Eikev

    While last week's parsha contained the first paragraph of keriyas shema, in this week's parsha we find the second. Both begin with the subject of our obligation to love HaShem. Although the two seem quite similar, there is one obvious difference. The first parsha demands of one to love HaShem bechol levavecha, with all your heart, uvchol nafshecha, with all your soul, uvchol meodecha, which Rashi explains to mean with all of your money. The second parsha mentions bechol levavchem uvchol nafshechem but there is no mention of bechol meodechem.

    Meharsh"a (Berachos 35b) offers an explanation for this omission. In the gemara it is explained, according to one opinion, that the scenario of the second parsha of Shema is that of ainam osim retzono shel Makom, those who do not fulfill the will of HaShem. Meharsh"a points out that it is clear from the very beginning of the parsha that we are talking about people who perform the mitzvos and demonstrate a love of HaShem. Rather, he concludes in accordance with Tosafos that this parsha is surely referring to people who do fulfill HaShem's will, only not on the same level of complete tzadikim who can rely on their work being done by others and need not worry about plowing their fields. He uses this to explain the discrepancy between the two parshios. The first parsha, outlining the ideal service of HaShem, includes even the devotion of one's property and assets. The reward for that level of service is, as the gemara explains, that your work will be performed by others. The second parsha speaks to those on a slightly lower level for whom that degree of dedication is too difficult. Consequently, they will have to do their work themselves.

    R' Moshe Shternbuch, in Ta'am Voda'as offers an alternate explanation. The two parshios speak of different forms of love. He understands the first parsha to be speaking of true devotion to HaShem and not to serve other gods for which we are indeed commanded to give up our lives. For this aspect of our service of HaShem we are certainly expected to part with our monetary possessions as well. However, the second parsha refers specifically to the service of HaShem through the performance of mitzvos. We are required to devote all of our heart and soul toward this cause. However, we are not expected to dispose of all our assets for this purpose. After all, we may give no more than a fifth to tzedakah (Kesubos 50a) and spend no more than a third on the fulfilling of a mitzvah (Bava Kamma 9a). Therefore, uvchol meodechem is left out of the second parsha.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

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

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The Weekly Shtikle - Va'eschanan

This coming Monday, the 15th of Av, marks the yahrtzeit of my Opa, Mr. George Jakobovits. This week's shtikle is dedicated le'iluy nishmaso, Tovia Yehudah ben Yoel, a'h.

    In next week's parsha we are warned not to mistakenly attribute our successes and accomplishments to our own power and might without giving proper recognition to HaShem who has granted us that power.(8:17-18) When we say in our heart kochi ve'otzem yadi - my power and the might of my hand have made me this wealth - we must remember that it is HaShem who gives us the power to make that wealth. The need for this warning is understandable as it is easy to get carried away with ones own accomplishments and forget the true source that made everything possible.

    However, in this week's parsha we find a warning against a much more brazen form of forgetfulness. (6-12) HaShem will bring us to the land of Israel where we will find great cities which we did not build, houses full of plenty which we did not fill ourselves, hewn cisterns which we did not hew, vineyards and olive trees which we did not plant. Yet we are immediately warned to beware lest we forget HaShem who brought us out of Mitzrayim. It would appear that it is part of the human condition that even while enjoying a plentiful bounty which we are fully aware was given to us a gift, one can get so carried away that the giver is forgotten. 

    Perhaps for this reason, this warning is immediately preceded by the first parsha of Shema. If it could be summarized, the message seems to be to surround ourselves with reminders of HaShem's Divine Providence and His Torah. We are to surround ourselves physically and temporally - in all places and at all times. From the moment we awake until we go to sleep, at home or on the road we must constantly remind ourselves. We adorn ourselves with reminders on our head and arms and on each doorpost in our home. The precise juxtaposition of the parshios is teaching us that the only true way to make sure never to forget is to constantly remind ourselves.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: You were shown

Al Pi Cheshbon: Moshe's Pleas

Al Pi Cheshbon: Gemtrias off by 1

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The Weekly Shtikle - Devarim

When Moshe Rabbeinu tells over the story of the war with Sichon, he states first (2:24) that HaShem told him, "Behold I have given over to you Sichon, king of Cheshbon, the Emorite and his land... wage war with him!" Only two pesukim later we are told that Moshe sent messengers to Sichon asking for permission to peacefully walk through his land. But this we already know from parshas Chukas. HaShem's charge for war, however, was not mentioned in Chukas. What is more puzzling, though, is Moshe's peaceful gesture to Sichon after he was explicitly instructed to wage war with him.

Indeed, Ramban makes this very point and insists that the pesukim are indeed out of order. The instruction from HaShem came after Moshe's request was fiercely denied as there is simply no other way to explain the pesukim. The reason why this pasuk comes early, writes  Ramban, is to convey the message that this was all in HaShem's plans from before hand. HaShem's hardening of Sichon's heart, as mentioned six pesukim later, began before the episode ever took place so that these events should transpire.

The Midrash Lekach Tov, however, suggests that these pesukim are in fact in perfect order. Although Moshe Rabbeinu was told to go to war with Sichon, Moshe learned a lesson from HaShem's own actions with Paroah and the Egyptians. Although they were slated for complete destruciton, HaShem gave Paroah ample chances to let B'nei Yisrael go peacefully and quietly. Moshe therefore inferred that although it was HaShem's will to wage war with Sichon, he had a responsibility to first offer a peaceful pass-through.

Have a good Shabbos and may we merit to see this month turn from eivel to yom tov and witness the coming of Moshiach and the rebuilding of the Beis HaMikdash bimheira beyameinu.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
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Dikdukian: Don't you worry!

Dikdukian: Past and Future

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The Weekly Shtikle - Matos / Mas'ei

In this week's parsha we learn about the war that was waged with Midyan. What is intriguing about this is that in last week's parsha, at the very beginning, HaShem begins to instruct Moshe concerning the upcoming battle. Then, suddenly, that entire subject is abandoned for the rest of the parsha until we return to that topic in this week's parsha. Based on Shaarei Aharon's understanding of Rashi's interpretation of the word tzaror, it was not actually a commandment to carry out right away. It seems its placement at the beginning of Pinechas was meant to juxtapose Midyan's responsibility for the calamity endured to Pinechas' credit for putting an end to it.

Regarding the actual war, there is an interesting detail found in Targum Yonasan (31:7). He explains from Sifrei that B'nei Yisrael were commanded to attack Midyan from three sides and leave the fourth open. Rambam brings this practice as halachah in Hilchos Melachim 6:7 but does not include it in Sefer HaMitzvos. Ramban, however, lists it as part of his enumeration of mitzvos that Rambam "forgot" to include.

Meshech Chachmah here explains the disagreement between the two. Rambam is of the opinion that this military tactic is only advice on the best way to go about attacking an enemy. If an enemy is invaded from all sides, they will know that there is no way out and will fight with all their might. However, if they have an escape route, they will not be so determined to fight for they know they can rely on an escape. Therefore, it is brought in the halachos as a suggestion but it does not constitute a halachah in and of itself.

Ramban, however, adds that the reasoning behind this tactic is to have pity on the enemy to allow them a way to escape if they do not want to fight a war, akin to the mitzvah of offering peace before waging war against an enemy. Since this is a obligation and not a suggestion, it is counted as a mitzvah in and of itself.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: They are Correct, Sir!

Dikdukian: Whose Tribe is it Anyway?

Dikdukian: Watch out for those Mapiks!

Dikdukian: To Afflict or to Answer

Dikdukian: The Interrogative

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

The Weekly Shtikle and related content are now featured on BaltimoreJewishLife.com