The Weekly Shtikle Blog

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Friday, August 29

The Weekly Shtikle - Shofetim

The Weekly Shtikle is dedicated to the following Israeli soldiers: Amir ben Tzipporah, Daniel Aharon ben Esther, Binyamin Avraham ben Mindel Sarah, Elichai Aryeh ben Sarah Rivkah, Asher Refael ben Dinah Leah, Yechiel David ben Gella Rachel im kol chayalei Yisrael.

    Towards the end of the parsha we are taught more about accidental killers and the laws pertaining to them. The pesukim (19:8-10) then proceed to explain how more cities will be added in the future when mashiach comes. The pesukim then proceed to deal with the laws pertaining to the sonei, the accidental killer with a predisposed hatred towards his victim who is considered to have killed him intentionally. It would seem that these laws are directly pertinent to the rest of the laws of the accidental killer. Why then does the Torah interrupt with the tangential reference to the additional cities in the times of mashiach instead of going directly into the laws of the sonei?

    I am certainly no expert in understanding what life will be like following the ultimate redemption. Perhaps, in the times of mashiach - may he come speedily in our day - it would still be possible for someone to kill accidentally.  After all, we will certainly add those extra cities. However, it will be inconceivable that one Jew would hate his fellow Jew. Therefore, the laws of the sonei will not apply. For this reason, the Torah placed the law of the sonei after the reference to the times of mashiach to denote that the extra cities are relevant only to all of the laws mentioned until this point. But what the laws of the sonei, written after, will not apply.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Dikdukian: Two of a Kind

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

Friday, August 22

The Weekly Shtikle - Re'eih

The Weekly Shtikle is dedicated to the following Israeli soldiers (list expanded to include family members): Amir ben Tzipporah, Daniel Aharon ben Esther, Binyamin Avraham ben Mindel Sarah, Elichai Aryeh ben Sarah Rivkah, Asher Refael ben Dinah Leah, Yechiel David ben Gella Rachel im kol chayalei Yisrael.

In this week's parsha a word not used any where else in the Torah (although it is found 20 times in NA"CH) appears twice. The inhabitants of the ir hanidachas, the city that has been led astray, are referred to (13:14) as b'nei beliya'al. Later, when discussing the requirement to reach out to the needy and lend them money, we are warned (15:9) lest there be an inclination of beliya'al in our hearts not to lend to the needy since the shemitah year is approaching. This unique word is used to describe idolaters as well as those who refuse to lend money as shemitah approaches. Surely, there is a connection.


I have purposely left beliya'al untranslated. It is difficult to attach an exact meaning to the word and we must therefore turn to the commentaries for the etymology of the word. Rashi writes that it is a contraction of b'li ol, without a yoke. It refers to someone who has thrown off the yoke of the service of HaShem. Clearly, one may only throw off a yoke if it was once upon him. Perhaps we may explain in the second case that it is referring to one who has thrown off the yoke of communal responsibility. The Torah is talking of someone who might very well appear to appreciate the importance of charity. But when push comes to shove and his loan is in danger of having to be forgiven, he is unwilling to his duty to society. He bears the yoke when it suits him, but is quick to unload it when it does not.


Another insightful rendering of the word is given by Rav Hirsch. He explains that it is a contraction of bli al, without one above, someone who acts as if there is no one above him. This may also be applied to the apprehensive lender. The shemitah year (which will be upon us shortly) is one of the primary tests of faith. A farmer is required to put all his faith and belief in HaShem that despite the land being unworked for a full year, he will still pull through. The lender has to have a little faith as well. Someone who fears that the Shemitah will interfere with his financial dealings fails to see HaShem's Hand and considers himself a master of his own destiny. It is this behaviour specifically that is labelled as beliya'al and is, by association, likened to avodah zarah.


Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

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

Friday, August 15

The Weekly Shtikle - Eikev


The Weekly Shtikle is dedicated to the following Israeli soldiers (list expanded to include family members): Amir ben Tzipporah, Daniel Aharon ben Esther, Binyamin Avraham ben Mindel Sarah, Elichai Aryeh ben Sarah Rivkah, Asher Refael ben Dinah Leah, Yechiel David ben Gella Rachel im kol chayalei Yisrael.

     In this week's parsha, Eretz Yisrael is praised as (8:8) "A land of wheat and barley and grapes and figs and pomegranates, a land of olive oil and honey." These species are given a special status when it comes to making berachos. Shulchan Aruch (OC 211:4), based on the gemara (Berachos 41,) rules that if you have in front of you two foods that are both of the aforementioned seven species, the berachah should be made on the one that comes earliest in the pasuk. For example, if you have a grape and a fig, you should make the berachah on the grape. However, the determining factor is the proximity of the food to the word eretz in the pasuk. The word eretz is repeated before olive oil and honey. Thus, if you have a date (the source of the honey) and a grape, the berachah should be made on the date because it is the second food from the second eretz whereas the grape is the third from the first eretz. Why, though, did the Torah specifically repeat the word eretz?

    The GR"A writes that the pasuk is split into two categories. The first five species are all mentioned for their very essence. It is the fruit or grain itself for which Eretz Yisroel is praised. However, the last two species refer to the olive and the date but are only mentioned for the substances that are extracted from them. This is why the pasuk is divided by two instances of the word eretz.

    Meshech Chachmah offers an alternate interpretation. He suggests that the first five species were available in Mitzrayim as well. His support for this is the dialogue preceeding the incident of Moshe and the rock, when the nation complained (Bemidbar 20:5) "And why have you taken us out from Mitzrayim to bring us to this terrible place, not a place of grain or figs or grapes or pomegranates and there is no water to drink." It is evident from here that the first five species were also abundant in Mitzrayim. The pasuk is therefore singling out olive oil and honey as the two species that are uniquely abundant in Eretz Yisrael by repeating the word eretz.

    There is a slight difficulty with this interpretation. When Dasan and Aviram refused to appear before Moshe, they exclaim (Bemidbar 17:13) "Is it not enough that you have brought us out of a land flowing with milk and honey to kill us in the dessert!" It seems from here - assuming Dasan and Aviram were not simply "throwing stones" and there was some truth to their statement - that there was an abundance of honey in Mitzrayim as well. Why then should the Torah single it out along with olive oil as unique to Eretz Yisroel?

    A friend of mine showed me a quote from a sefer Shomer Emes endeavouring to answer this question. He references Rashi in a number of different locations (Vayikra 2:11, Sukkah 6a) who writes that any sweet substance derived from fruit is called devash. Indeed, in the gemara (Kesubos 111a) we find a reference to devash te'einim, fig honey. He suggests, therefore, that what Dasan and Aviram were referring to was other forms of fruit honey that might have been available in Mitzrayim. But the abundance of date honey was still unique to Eretz Yisrael. As for why bee honey is not suggested, perhaps the reason is that even though it originates as nectar from plants and is minimally processed by the bee (otherwise it would not be kosher), since it isn't produced from the ground in a form that may be harvested by humans, it would not qualify as something by which to praise the land. 

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Dikdukian: To Afflict the Corrector
Dikdukian: To Make a Misnaged Cringe
Dikdukian: Those Bad Egyptians

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

Friday, August 8

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.

The Weekly Shtikle is dedicated to the following Israeli soldiers (list expanded to include family members): Amir ben Tzipporah, Daniel Aharon ben Esther, Binyamin Avraham ben Mindel Sarah, Elichai Aryeh ben Sarah Rivkah, Asher Refael ben Dinah Leah, Yechiel David ben Gella Rachel im kol chayalei Yisrael.

 At the beginning of this week's parsha, after Moshe makes his plea to enter Eretz Yisrael, he is told (3:27) to go to the top of the mountain, to lift his eyes west, north, south and east and see with his eyes for he will not cross the Jordan River. Why is he told to see with his eyes? What other part of the body would he otherwise have seen with?

 When Moshe delivers his plea, he begins by emphasizing that HaShem had begun to show him His Greatness and Powerful Hand. Surely, Moshe was not referring to having been shown these visually. We know that he was denied that privilege. Here, the term re'iah does not refer to physical seeing as it often does, but rather to an experience. Moshe had witnessed and experienced HaShem's greatness. He then asks to be allowed to cross over and "see" the good land, the good mountain and the Levanon. Surely, Moshe wanted more than to see the land. Here again, Moshe Rabbeinu is asking not to see the land but to live it and experience its greatness, to behold the Land of Israel. HaShem denies Moshe and grants him only to climb the mountain and see the land. That is why he is told to see with his eyes, indicating that he will not be granted the re'iah for which he yearned but rather, only a physical re'iah with his eyes.

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
AstroTorah: 15 Av is the Wrong Date? by R' Ari Storch

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

Friday, August 1

The Weekly Shtikle - Devarim

The Weekly Shtikle is dedicated to the following Israeli soldiers (list expanded to include family members): Amir ben Tzipporah, Daniel Aharon ben Esther, Binyamin Avraham ben Mindel Sarah, Elichai Aryeh ben Sarah Rivkah, Asher Refael ben Dinah Leah, Yechiel David ben Gella Rachel im kol chayalei Yisrael.

    As part of Moshe Rabbeinu's introduction to his review of the last forty years, he makes mention of the fact that (1:10) "HaShem has allowed you to multiply and you are now numerous like the stars in the sky." Rashi is bothered by the obvious exaggeration. B'nei Yisrael were a nation of merely 600,000 men which is infinitesimal compared to the infinite stars. Rashi offers an alternate understanding of the pasuk. However, I believe it is possible that Moshe was indeed comparing B'nei Yisrael to the stars in the sky at that very time.

    This understanding is based on a commentary of R' Chayim Kanievsky in parshas Lech Lecha (Bereishis 15:5). HaShem brings Avraham Avinu outside and tells him to observe the uncountable stars and tells him that his progeny will be likewise uncountable. Rashi there quotes a midrash that states that HaShem removed Avraham from the atmosphere and placed him above the stars to observe them. R' Chayim questions, why was this necessary? Why was it not sufficient to simply look at the stars from where he was? He answers that we are taught in the adjacent commentary to Rambam's Hilchos Yesodei HaTorah (3:8) that there are a finite number of stars visible from Earth, 1022 to be exact. (See AstroTorah for a discussion as to the accuracy of that figure.) Beyond the scope of our vision there exists an abundance of stars which are too many to be counted. Avraham had to be removed from Earth in order to appreciate that.

    Therefore, when Moshe Rabbeinu spoke to B'nei Yisrael, they were very much comparable to the stars in the sky. In a very short time, B'nei Yisrael had indeed multiplied from a mere 70 to an impressive 600,000. Like the stars that are visible from Earth, they were great in number, yet still countable.

    The word larov here is assumed to be a noun, meaning "for multitudes" which would imply that the multitudes have already been achieved. This is what is bothering Rashi. While this is, in fact, the meaning of the word in most of its many occurrence in Tanach, it may also be used as a verb, to multiply (as in Bereishis 6:1). Perhaps Moshe was not stating that B'nei Yisrael were multitudes like the stars, but rather, they will multiply like the stars. Just as the visible stars may be a countable, finite group, yet "potentially" infinite, B'nei Yisrael were a countable many, with the potential to become infinite. After all, has anyone ever calculated how many total Jews have lived in the history of the world?

    Moshe Rabbeinu was speaking to B'nei Yisrael as they were on the verge of crossing over into Eretz Yisrael and realizing the ultimate goal of their deliverance from Egypt. This was a reminder of the star-like potential they were promised to realize following this auspicious moment in their history. It is therefore fitting that Moshe followed this statement with a blessing that HaShem will indeed multiply B'nei Yisrael thousand-fold, to develop them from a modestly small nation like the countable, visible stars, to a prolific nation like the infinite stars of the universe.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

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

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