The Weekly Shtikle - Shavuos

When HaShem came to B'nei Yisrael and offered them the Torah, we collectively answered unequivocally in the affirmative. This response is documented twice: in parshios Yisro (Shemos 19:8) and Mishpatim (24:7). (It's actually mentioned twice in Mishpatim so technically, it's three total.) The common text found in both locations is "kol asher diber HaShem na'aseh," we will do all that HaShem has stated. Meshech Chachmah raises a very simple issue with statement. It is impossible for any one person to actually do all 613 mitzvos. Some apply only to kohanim. Some apply only to men, some only to women. What then is meant by that statement?

 

This question is answered in two different ways, based on the different variations of the response. In Yisro, it is stated, "the entire nation responded together." Although no one member of Klal Yisrael can perform all 613 mitzvos, together as a unit we can cover the gamut. In Mishpatim, we have the extra word "venishma." We will do and we will listen. The term "shemiyah" is often associated with learning. The mitzvos that we are not able to actually perform, we can supplement with the actual studying of the laws pertaining to those mitzvos.

 

This understanding of this fateful moment in our history gives focus to two important aspects that we must keep in mind on Shavuos: the focus on learning the Torah as well as performing it, and the realization that we are all in this together and only if we function as a single unit, "k'ish echad b'leiv echad," can we truly realize the Torah's complete purpose.

Have a chag samei'ach!

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: Shavuos takes it on the chin

Dikdukian: Letzeis and On top of Old Smokey

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The Weekly Shtikle - Bemidbar

In the beginning of this week's parsha, at the beginning of the second month of the second year since yetzias Mitzrayim, B'nei Yisrael are split into their respective camps. These formations were a way of organizing the travel and resting throughout the sojourn in the midbar. Why then, asks R' Yaakov Kamenetsky, in Emes l'Yaakov, did it take an entire year for these formations to be actualized? He answers that the grouping and sectioning of B'nei Yisrael into individual camps is an idea that could potentially prove to be very divisive. Each tribe had their own colours, their own symbols and their own ideals. This could theoretically pose a great threat to the achdus, the cohesive togetherness that is such an integral component to the survival of our nation.

 

The only factor that could ensure that this division does not become a reality is the presence of the mishkan in the center of the camp. With the mishkan in the middle, each group and each individual maintained a common, principal focus. It established a certain degree of centrality in the realm of serving HaShem, as if everyone davened in the same shul, so to speak. No one had "that shul that they don't go to." This being so, the individuality and uniqueness presented by the division into camps was able to take a secondary role to the unity created by the mishkan. Thus, B'nei Yisrael could not be divided into camps until the building of the mishkan which only culminated a month before in the beginning of Nisan.

 

The importance of oneness and common focus is, of course, an significant theme to bear in mind as we approach Shavuos, celebrating when we stood together "k'ish echad b'leiv echad" to receive the Torah.

 

When B'nei Yisrael finally entered the land, after many years without a stable, permanent central location, David HaMelech ultimately established Yerushalayim as the eternal capital of Eretz Yisrael and epicenter of all spirituality. It is certainly fitting that during this week we commemorate 50 years since the reunification of Yerushalayim, through great miracles, the return of the Holy City to Jewish rule and its re-establishment as a venue for all Jews to come and pray. (Although, it should be noted that the actual victory 50 years ago occurred during the week of parshas Naso.) In our times, when unity is certainly one of our greater challenges, we need all the inspiration we can get to face a common direction towards a common goal.  

 
Have a chodesh tov and good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: Clarification of a Sheva Na rule

Al Pi Cheshbon: No Population Increase

Al Pi Cheshbon: Tens and Ones by Ari Brodsky

Al Pi Cheshbon: Rounded Numbers

Al Pi Cheshbon: Discrepency in Levi's Population

Al Pi Cheshbon: Explaining the Uncounted Levi'im

Al Pi Cheshbon: Pidyon HaBen Probability

Dikdukian: Be or Ba?

Dikdukian: Discussions on Bemidbar by Eliyahu Levin

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

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The Weekly Shtikle - Behar / Behcukosai

Today marks the yahrtzeit of my great aunt, Lady Amélie Jakobovits, a"h. The shtikle is dedicated le'iluy nishmasah, Mayla bas Eliyahu.

This coming Sunday, 25 Iyar, marks the yahrtziet of my mother, a"h. The shtikle is dedicated as well le'iluy nishmasah, Tzirel Nechama bas Tovia Yehudah.

Parshas Behar deals largely with the laws pertaining to the shemitah and yoveil years. The Torah addresses the understandable worry of the farmer who is forced to leave his field fallow for an entire year. "Lest you shall say what will we eat in the seventh year? We will not sow nor gather in our crops!. I will command my blessing upon you in the sixth year and it shall bring forth produce for the three years." (25:20-21) This is, indeed, quite a valuable guarantee. [Although the haftarah we read is that of Bechukosai, these two parshios are usually together. It is therefore fitting that the haftarah contains the famous pasuk, (Yirmiyah 17:7) "baruch hagever asher yivtach baShem."

My grandfather, Mr. George Jakobovits, a"h, told me of an intriguing insight that he heard from his rebbe, R' Eliyahu Lopian, zt"l, which is pertinent to this passage and especially relevant to the events of our time. He points out that we, as Jews are commanded as part of the thirteen principles of faith, to believe in the coming of mashiach and the resurrection of the dead. Yet the gemara in the last perek of Sanhedrin struggles to identify a passage that directly and irrefutably refers to this time. Why is it, then, that our Bible contains a precious few obscure references to the world to come while containing many more clear, this-worldly promises such as the aforementioned? Conversely, the "testament" of our Christian counterparts is replete with distinct references to the world to come.

He answers that a promise for the world to come is one that can never be refuted. No one will ever be able to come back and say that the Bible lied about reward and punishment after death, God forbid. This renders these promises empty and meaningless on their own. The promises that offer us assurance in this world, such as the guarantees of shemitah and yoveil, and the promise that no enemy will covet our land when we leave it to go up to Yerushalayim for the shalosh regalim (Shemos 34:24), are far more "risky" pledges. If they are not fulfilled, God forbid, their falsehood would be revealed for all to see.

The world to come is discussed in great length in the gemara and we are required to believe it. However, blind faith is not demanded of us. The very first words of Rambam's Yad HaChazakah state that the foundation of foundations and the pillar of all wisdom, is to know that there is a God who preceded all existence. This is a far greater level than faith. It is unequivocal knowledge. The hypothetically refutable, yet incontrovertibly authentic promises made in the Torah are part of foundation that allows to know, not believe, that there is a Divine Hand that governs this world. The architects of Christianity, aware of the fraudulence of their treatise, were unable to make such promises and had to resort to empty promises which, although lofty, could never be disproved in this world. This perhaps offers some insight into the diabolic schemes of those who promote heinous, murderous atrocities by means of such empty promises as we have seen in our day. But this perspective allows us to maintain focus on the truth of our Torah.

Chazak, chazak, venischazeik!

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: Life as we Know It 

Dikdukian: Hearing Los

Dikdukian: How Lo Can You Go?

Dikdukian: Even Lo-er

Dikdukian: Qualification of the AHOY rule
Al Pi Cheshbon: An Ironic Observation

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The Weekly Shtikle - Emor

In this week's parsha, we find another enumeration of the festivals. After an introductory pasuk, the Torah surprisingly begins (23:3) with a discussion pertaining to Shabbos which is not usually included amongst the festivals.

 

Many commentaries deal with the unexpected inclusion of Shabbos here but the GR"A suggests that this pasuk is not talking about Shabbos at all. When the Torah says, "On the six days you shall do work but on the seventh day... you shall do no work," it is referring to the seven days of Yom Tov. On six of those days of Yom Tov - the first and last days of Succos, the first and last days of Pesach, Shavuos and Rosh HaShanah - it is permitted to do work such as cooking for food purposes. The seventh day is Yom Kippur. This day differs in its laws from the other days of Yom Tov in that it is exactly like Shabbos and even food-related work may not be done.

 

Another puzzling aspect of this sequence is the fact that the introduction seems to be repeated. In accordance with the opinions that the pasuk is indeed referring to Shabbos, I think the following understanding of the pesukim, which addresses both difficulties, may be suggested: Shabbos is considered among the other festivals because it is also a significant and unique day. However, the Torah separates Shabbos from the rest of the group. It is by means of the two introductions that this separation is accomplished. The first introduction (23:2) ends with the words "eileh heim moadai," these are My designated days. The pasuk refers to Shabbos as HaShem's own festival. This is because Shabbos is a day that was declared at the beginning of creation and can never be changed. Forever, Shabbos will occur every seven days.

 

The other festivals, however, are not called "moadai." They are prefaced by a significantly different introduction. The festivals are described as "asher tikr'u osam bemo'adam," those which you shall declare in their proper time. The word "osam" is written without a vuv, the same spelling as "atem," meaning you. The exact days of the festivals are contingent upon the declaration of Rosh Chodesh which is solely in the hands of beis din. Essentially, it is us, B'nei Yisrael, who are in control of the festivals. Indeed, the gemara (Rosh HaShanah 25a) and the midrash (Sifra Emor 9) cite this pasuk in asserting that the month is set according to beis din's decree even if it is in error. [Osam is actually written without a vuv in both pesukim. It would appear the inference is driven by the combination of the missing vuv and the word bemo'adam.]

 

This enumeration of the festivals is divided into two distinct parts. The first are HaShem's festivals, over which man has no control. The second set of festivals involve significant human intervention.

 

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: Ner Tamid

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The Weekly Shtikle - Acharei Mos / Kedoshim

In this week's first parsha we are told (18:5) "You shall keep My statues and My ordinances which, if a man does, he shall live by them." In the gemara (Sanhedrin 74a) we are taught that from the phrase "vachai bahem," and he shall live by them, we are to infer that one is meant to live by the mitzvos and not die for them. Thus, if one is put in a position where he has to choose between death and the transgression of a mitzvah, he should transgress rather than be killed. Of course, there are three exceptions to this rule. The strangely ironic part about the pasuk from our parsha is that it appears in the introduction to the passage dealing with the prohibitions of illicit relationships which is one of those very three. The Torah is telling us that we need not sacrifice our lives for the mitzvos just before it goes into lengthy detail regarding a mitzvah for which we must.

 

The mishnah (Berachos 33b) teaches that one who beseeches HaShem's mercy "like the mercy He has on the bird's nest" is silenced. One of the reasons given in the gemara is that this person is erroneously painting HaShem's ways with the broad brush of mercy. We do not understand the true motivation behind each and every mitzvah and it is wrong for us to assume that HaShem leans towards a specific trait.

 

Perhaps, this message is being conveyed here. The limitation excusing transgressions in the face of death might lead us to understand the Torah as inherently lenient. Conversely, the requirement to sacrifice one's life rather than transgress one of the three cardinal sins might lead us to understand the Torah as overly strict, putting human life in second place. But neither is true. The Torah puts these ideas together in the very same passage in order to impress on us that very idea. The laws are all decrees from Above and not indicative of any inherent leniency or stringency.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: A Revealing Note
Dikdukian: Stand up, goat!
Dikdukian: Mitum'os: Watch that plural

Dikdukian: Sukas David

Dikdukian: Qualification of the AHOY rule

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