The Weekly Shtikle - Vayeitzei

The Torah recounts (29:32) that Leah named her first child Reuvein because HaShem saw (ra'ah) her affliction, for now her husband will love her. However, the gemara (Berachos 7b), quoted by Rashi, suggests and alternate explanation of Reuvein's name: "See (re'u) the difference between (bein, or maybe it's bein as in son, not sure) my son and my father-in-law's son (Eisav) who sold the rights of the firstborn to his brother (yet hated him for it later) whereas my son (Reuvein) had his firstborn rights given to Yoseif against his will and still made no objection. Not only did he make no objection, but he tried to save him from the pit." The gemara does not suggest an alternate rationale for the names of any of the other sons of Yaakov. This puzzling comment regarding Reuvein's name is therefore the subject of much discussion.

 

The GR"A and Maharsh"a suggest possible motivations behind the gemara's contention that the pasuk was not sufficient in explaining Reuvein's name. The GR"A writes that with all the other sons, the reason for the name is stated before the actual name. For instance (29:35) "This time I shall give thanks to HaShem. Therefore, she called his name Yehudah." Reuvein is the only child for whom the reason is given after the name. Therefore, Chazal felt that there must be an additional, unmentioned reason why he was given that name.

 

Maharsh"a writes that the rationale recorded in the pasuk accounts for the re'u part of the name but not for bein. Due to this inadequacy, Chazal felt that there must be an additional reason behind Reuvein's name which justified both parts of his name. He explains further that the explanation given by the gemara was not a conscious thought in Leah's mind but rather a Divine inspiration based on future events of which she was unaware. The explanation she expressed consciously was that which was recorded in the Torah.

 

Although these explanations justify the need for an additional reasoning behind Reuvein's name, they fail to reconcile the two. It still remains to be seen why there were two reasons and how they fit together, if at all. P'nei Yehoshua offers a novel interpretation which brings the pasuk and the gemara together. According to the gemara (Bava Basra 123a) Leah, being Lavan's eldest daughter, was destined to marry Yitzchak's eldest son, Eisav. When she learned of Eisav's wicked nature, she cried until her eyelashes fell out. The explication of Reuvein's name in the gemara was used by Leah to show Yaakov that since her son was the diametric opposite of Eisav, it is clear that she was destined to marry him and not Eisav. When Leah said, as chronicled in the pasuk, that now she will be loved by her husband, she was not referring merely to the fact that she gave birth. The future was still unclear. Rachel might have gone on to give birth to many more children than Leah. Rather, Leah was referring to the thoughts expressed by the gemara. Because of Reuvein's name and the symbolism behind it indicating Leah's worthiness as Yaakov's mate, her husband would now surely love her. The pasuk and the gemara together form a compound explanation of Reuvein's name and the reason given in the gemara is not an alternative to that of the pasuk but rather an elucidation thereof.

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

This week's shtikle is dedicated le'iluy nishmas my rebbe and Rosh HaYeshivah of Yeshivas Ner Yisroel, Harav Yaakov Moshe Kulefsky, zt"l (Yaakov Moshe ben Refael Nissan Shlomo) whose yahrtzeit is this coming Tuesday, the 3rd of Kisleiv.  

    When Eisav returns from his hunting escapades, he is so mortally fatigued that he was willing to give up his first-born rights for a simple bowl of lentils. After Yaakov and Eisav finally agree, the pasuk recounts (25:34) that Yaakov gave Eisav bread and lentil soup. Why did Yaakov give him bread? That was never part of the deal.

    R' Ari Storch, in "Tif'eres Aryeh," offers a novel approach. This sale is altogether puzzling as the first born-rights have not yet come into existence, a davar shelo ba la'olam. According to Talmudic tradition, the sale of such an entity is not valid and it is as if it were never sold. How then did this sale even work? 

    The Tur deals with this issue and discusses many possible answers. He suggests one answer from his father, the Rosh. When a sale is accompanied by the taking of an oath, the oath validates that sale even if it is of a seemingly illegitimate nature such as this one. We see clearly that Yaakov added an oath to the sale which would have otherwise been considered unnecesary. 

    From the gemara (Nedarim 28a) it appears that an oath which is taken by duress may be invalidated by contrary thoughts at the time of the oath. That is, if the oath taker was thinking at the time that he was only taking the oath to escape the situation of duress, that oath may be null and void. Eisav came back from his outing thinking he was about to die. He could certainly have claimed that the oath he made with Yaakov was simply made for his own survival, but he did not mean it. Yaakov therefore first fed him bread after which his life was no longer in jeopardy. Eisav then had no claim to invalidate the oath he took to affirm the sale of the first-born rights for the lentil soup.

 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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The Weekly Shtikle - Chayei Sarah

This week's shtikle is dedicated le'ilui nishmas my brother Efrayim Yechezkel ben avi mori Reuven Pinchas whose yahrtzeit was this past Tuesday, the 18^th of Cheshvan.

 

Today, the 21^st of Chesvan, is the  yahrtzeit of my great uncle, Rabbi Lord Immanuel Jakobovits, z"l. The shtikle is dedicated le'iluy nishmaso, Yisroel be Yoel.

 

    One need not look too far to find a connection between this week's parsha and haftarah. The very first words of the haftarah, (incidentally the first words of sefer Melachim) VehaMelech David zakein ba bayamim, are almost an exact copy of the words in the parsha (24:1), veAvraham zakein ba bayamim. Just as our parsha deals with Avraham reaching his latter years and the happenings that ensued, the haftarah deals with David reaching old age, albeit a much younger old age, and a number of events that took place then. The saga is continued in the haftarah of Vayechi when David HaMelech actually passes away, in correspondence with Yaakov Avinu's passing in that parsha.

 

    However, most of the haftarah goes on to deal with the story of the rebellion of Adoniahu, one of David's sons who stages a coup to seize the throne, despite the fact that David HaMelech swore that Shelomoh would be his successor. David HaMelech confirms that Shelomoh will be the next king and Adoniahu's campaign comes to an end, (although his ultimate demise is not yet discussed.) This does not seem to be directly connected to any part of this week's parsha. It seems, however, that this story is strongly connected to one in last week's parsha which is indirectly referred to in this week's parsha. Before passing away, Avraham Avinu grants all his possessions to his son Yitzchak (25:5). This one-sided generosity is a direct result of the episode in last week's parsha (21:9-14) when Yitzchak and Yishmael do not seem to be getting along. Sarah insists that Yishmael be banished for he will not inherit with Yitzchak. HaShem gives His stamp of approval on this statement affirming with Avraham (21:12) that Yitzchak is to be considered his seed. Rashi (21:10) infers that the disagreements between Yitzchak and Yishmael were, in fact, on the issue of inheritance. Then it is decided that Yitzchak will be the sole inheritor. Avraham brings this decree into fruition with the doling out of his possessions to Yitzchak in this week's parsha. This is in parallel with David HaMelech's granting of the throne to Shelomoh and Shelomoh only.

 

    Additionally, we find that Avraham was not fully aware of Yishmael's misdeeds or at least unaware of their severity and threat to Yitzchak. It was Sarah Imeinu who stepped in with her motherly instincts to make things right. The same situation is found in the case of Adoniahu's rebellion which was unbeknownst to David HaMelech. Once again, it was the mother, Bas-Sheva, who heroically intervened to save her son from his half brother.

 

    Adoniahu showed tremendous defiance in seizing the throne. He knew full well what his father had decreed but ignored it nevertheless. Perhaps the parallel to this aspect of the story came much later on in history. The descendants of Yishmael knew full well what was written in the Torah. However, it was not to their liking. With no other choice, they simply changed it. Much of the Islamic belief system is based on a character swap of Yitzchak and Yishmael. They believe it was Yishmael who was bound on the altar and further, Yishmael who inherited Avraham's assets. I am unsure how the chain of lies continues from there. History has shown that just as Adoniahu spurned his father's edict and made a run at the throne which he did not deserve, the descendants of Yishmael have rejected the authentic ancient text which affords them no portion of the physical and spiritual riches bestowed upon Avraham with fabricated lies based on a completely inaccurate text.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Dikdukian: Different Forms of Yirash

Dikdukian: My Master's Brother(s)

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The Weekly Shtikle - Vayeira

When HaShem instructs Avraham to take Yitzchak and perform the akeidah, He commands (22:2), "Please take your son, your only son, that you love, Yitzchak..." Rashi writes that HaShem did not want to take Avraham by surprise and thus progressed gradually as he commanded him to bring his son as a sacrifice.

Ohr HaChayim offers an interesting insight on this pasuk. He suggests that the three terms used to refer to Yitzchak, bincha, yechidecha, and asher ahavta correspond to three forms of love we are commanded to show HaShem. Every day in the shema, we read (Devarim 6:5) that we must love HaShem with all our heart, with all our soul, and with all our resources or possessions.  The first reference, "your son," corresponds to the commandment of bechol levavecha, with all your heart, as there is no love, writes Ohr HaChayim, like the love one has for his son. Yitzchak is referred to as his only son in correlation to bechol nafshecha, with all your soul. Sacrificing Yitzchak would have left Avraham essentially childless which is tantamount to death as stated in the gemara (Nedarim 64b). Finally, Avraham loved Yitzchak more than all of his possessions and thus, asher ahavta, the son that you love, is a manifestation of bechol me'odecha. We therefore observe from this pasuk that Avraham, in carrying out the akeidah, fulfilled every necessary component of ahavas HaShem.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

AstroTorah: A Scratch on the Wall

AstroTorah: Witnesses to Sedom's Destruction

AstroTorah: The Mysterious Midrash by R' Ari Storch

AstroTorah: Lot's Twilight Escape by R' Ari Storch

Dikdukian: Different Forms of Yirash

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