The Weekly Shtikle - Mikeitz

    Before the search for the missing silver goblet, the brothers blindly declare (44:9) that he with whom the goblet is found shall die. Earlier, when Lavan is searching Yaakov's possessions for his stolen idols, Yaakov says (31:32) that he/she with whom you shall find your gods will not live. Rashi teaches us there that it was this declaration that cursed Rachel and caused her to die on the way back from Lavan's abode. This is despite the fact that the idols were not found with her as we are taught that the curse of a chacham is carried out no matter what. Here, Binyamin was indeed found with the goblet in his bag. Nevertheless, (to my knowledge), there is no record of any ramifications of this curse on Binyamin.

 

    Perhaps the answer lies in the exact wordings of the two declarations. Yaakov said that the one with whom the idols are found, lo yichye, shall not live. This implies a certain lessening of life. Some life must be taken away from the subject of the curse. For this, Rachel's life was shortened and she died on the way rather than dying later. However, the brothers here declared that the one with whom the goblet is found shall die - no mention of when he shall die. After all, doesn't everyone die.

    Alternatively, it has been suggested that the specific wording used by the brothers, coupled with specific circumstances dealing with a ruling power, would indicate that their statement specifically implied that the culprit shall be put to death at the hands of the Egyptians. That suggestion was then rejected and that was the end of that. Yaakov's words, converesely, imply some Heavenly involvement and that is why they resulted in a curse.

 

Have a good Shabbos and Chanukah Samei'ach.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: Who's agitating my dots?

Dikdukian: Be Strong

Dikdukian: Just Do It!

Dikdukian: You Make the Call: Ukra'ahu

Dikdukian: Clear the Halls (Chanukah)

Dikdukian: Dikdukei Mikeitz veChanukah by Eliyahu Levin

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The Weekly Shtikle - Vayeishev

    This week's parsha begins by developing the theme that shapes the next few parshios - Yoseif's dreams. There are two very distinct differences between Yoseif's first dream and his second. The first dream involves 12 sheaves of wheat while the second, in addition to the 11 stars, involves the son and the moon. Yoseif's parents are represented by the sun and the moon in the second dream but they are not at all represented in the first dream.

 

    The second dream involves all of the subjects bowing down directly to Yoseif himself. In the first dream, Yoseif and his brothers are present. However, it is not Yoseif being bowed down to nor is it his brothers who are doing the bowing. It is their sheaves of wheat bowing down to his.

 

    It seems that much of the discussion and analysis of Yoseif's dreams and how their prophecies are fulfilled centers around the second dream more than the first. Before Sefer Bereishis is complete, we do in fact see the dream come to fruition. What about the first dream? What does it mean? When was it fulfilled?

    I have heard it suggested that the first dream was a foreshadowing of the brothers' first visit to Egypt. None of the parents was present and the brothers were not "in their glory," nor did they recognize Yoseif, which is why they are represented by sheaves. But I find that approach unsatisfactory since the brothers, Yoseif and the sheaves were present in the dream. Why could it not have been a dream with just sheaves?

 

    I do have a suggestion of my own which I am led to by the distinct differences in the dream mentioned above. First, as mentioned above, the lack of representation of Yaakov or any mother figure suggests that whatever the fulfillment of the dream was, they were not present. Furthermore, the fact that it is their sheaves doing the bowing to Yoseif's sheaf implies that the revelation pertains not to Yoseif and his brothers personally but rather to their progeny. Considering this, I suggest that the prophecy might refer to the reign of Yeravam ben Nevat, the evil architect of the separation of Malchus Yisrael and of course, its first king. While he did not rule over all of Israel, his exploits certainly had a profound impact on the entire nation.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

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The Weekly Shtikle - Vayishlach

   In his fierce battle with the angel, Yaakov essentially emerges victorious before the angel strikes below the belt. Following the altercation, he his asked his name, to which the angel responds that he will no longer be called Yaakov. Rather, Yisrael will be his name. Could this declaration not have been made regardless of Yaakov's original name? Why did the angel have to ask him his name first?

 

    It would appear that Yaakov's original name added special significance to his new one. His original name was given because he was holding on to Eisav's ankle when he emerged. The connotation is that of a trailer or follower of sorts, one who is always tagging along behind or even dragging down those who are in front of him. The name Yisrael, however, symbolizes his emergence as a powerful force unto his own. The name change signified that whereas he was once a follower, lagging behind others, he had now risen to the level where he was overcoming angels.

 

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Dikdukian: The Great Dishon Confusion

Al Pi Cheshbon: Goats and Amicable Numbers by Ari Brodsky

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The Weekly Shtikle - Vayeitzei

    A number of years ago on Simchas Torah, when I finally got my hakafah, I was holding my daughter. I had no choice but to hold the sefer Torah in one arm and my daughter in the other. As I carried them both around the bimah a friend came up to me and said, "I now understand the meaning of Levi's name."

 

    When Levi, Leah's third son, was born, she said (29:34) hapa'am yilaveh ishi, this time my husband will accompany me. When Leah had but one son, she was certainly capable of tending to his needs on her own. Even when the second was born very soon after, she was still plenty capable. After all, if she had two arms, she could hold two babies. However, once the third was born the babies outnumbered the arms. Leah couldn't possibly take care of the three boys on her own. Certainly, it would be necessary at this point for her husband to lend a hand. She therefore named him Levi.

 

    It was seeing me with my two hands full and the inability to handle anything else that inspired my friend to come up with this interpretation of Leah's words. And, as a nice follow-up to that story, we were blessed that year with another girl, our third child.

    Now, while this interpretation might have been the product of spontaneous inspiration, there is actually quite a precedent for it among the commentaries. It is apparently found in Chizkuni and Alshich as well as R' Chaim achi haMaharal in Igeres Hatiyul, Chelek haPeshat.

 

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: Wordsthatsticktogether

Dikdukian: From his Sleep

Dikdukian: Complete it

Dikdukian: Different Types of Kissing

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The Weekly Shtikle - Toledos / Machar Chodesh

With Rosh Chodesh falling on Sunday (and Monday), we do not read the regular haftarah for Toledos but rather, we read the special haftarah for the day before Rosh Chodesh, from Shmuel I perek 20. Yehonasan tells David that tomorrow is Rosh Chodesh and there will be a seudah. (For a discussion on how exactly Yehonasan knew it would be Rosh Chodesh since it was based on testimony, see the AstroTorah link below.) They devise a whole plan to confirm whether Shaul still bears mortal enmity towards David. R' Shimon Schwab, in Maayan Beis HaShoeiva, is bothered, is it only because of the fact that Yehonasan mentions the words "machar chodesh" that we read this haftara? Surely there is a greater reason to push aside the regular haftara in favour of this one. 

Rav Schwab explains, Yehonasan's intentions in telling David not to escape until after the seudah of Rosh Chodesh were because Rosh Chodesh, as the moon enters a new cycle around the Earth, symbolizes a time of renewal, on opportunity for repentance and atonement. Yehonasan was telling David to wait and see if Rosh Chodesh will possibly have this positive effect on Shaul and he will change his mind. Therefore, we read this haftara to impress upon the masses this important aspect of Rosh Chodesh. Additionally, Rosh Chodesh is a time destined for geula which is why we recite in Mussaf, Mizbeach chadash b'Tzion tachin. And if Moshiach doesn't come, we are left wondering "why has ben Yishai not come, not yesterday and not today" (20:27, a pasuk in the haftara.) The Navi remarks, vayipaked mekom David, David's place was vacant, an allusion to the fact that we, too, are lacking the presence of ben Yishai. And just as it was gratuitous hatred that caused David's absence from the party, it is exactly that that causes Moshiach to be absent today.

Have a good Shabbos and Chodesh Tov.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: (From the) The Fats of the Land

Dikdukian: Be'er Sheva / Shava

Dikdukian: I will eat, You will eat

AstroTorah: Yaakov and Eisav's Interesting Birthdays by R' Ari Storch

AstroTorah: When is Rosh Chodesh? by R' Ari Storch

AstroTorah: Fighting in Kislev by R' Ari Storch

AstroTorah: Sweet Fifteen by R' Ari Storch

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