The Weekly Shtikle - Ki Savo

The Weekly Shtikle is dedicated le'iluy nishmas my father, Reuven Pinchas ben Chaim Yaakov, a"h.

 

The Weekly Shtikle is dedicated le'iluy nishmas my Oma, Chaya Sara bas Zecharia Chaim, a"h.

 

This week's parsha begins with the process of the bringing of bikurim, the first fruits, and the passages that are to be recited at the time that they are brought. We are instructed (26:3) "And you shall come to the kohein in those days and you shall say to him: 'I have said today to HaShem your God that I have come to the land that HaShem has sworn to our fathers to give to us.'" Rashi, on the words ve'amarta eilav, and you shall say to him, comments "[to show] that you are not ungrateful." This implies that the very purpose of the recitation is to show that he is not ungrateful. My father, a"h, points out, however, that the very essence of bikurim is an expression of thanks to HaShem. We go out of our way to show that we appreciate that everything comes from HaShem by bringing our first fruits to Yerushalayim. Why would anyone think us ungrateful that we should have to recite this passage to refute that perception? Furthermore, it is strange that Rashi would make this comment on the words ve'amarta eilav, rather than on the actual words that are recited, where the gratitude is actually expressed.

 

My father's answer is based on a remarkable interpretation of bikurim from Netziv in Ha'amek Davar. He is bothered by the words "HaShem Elokecha," as opposed to "HaShem Elokeinu." Why are we referring to HaShem as the God of the kohein rather than our God. He answers that the purpose of the bikurim process going through the kohein is so that we may show gratitude to the righteous kohanim, that in their merit and through the Providence bestowed upon them by HaShem, that we are worthy of entering Eretz Yisrael. That is why we direct the opening passage towards the kohein.

 

Rashi, as well, is not suggesting that we are showing that we are not ungrateful to HaShem. Our actions are indicative enough in that regard. Rather, we are going out of our way to show that we are not ungrateful to the kohein for his spiritual influence on the nation and the merit that he brings to the nation as a whole. And that is why Rashi is explaining the words ve'amarta eilav. He is explaining why we are talking to the kohein. The kohein is more than just a middle man in the bikurim process. He is an essential figure. Rashi points out on the words (26:3) asher yihyeh bayamim haheim, that you have only the kohein of your day and your generation. It is not our task to delve into the level of righteousness of one particular kohein or another. By virtue of the service he performs for our nation, he is deserved of this gift.

 

Of course, much has been said over the last number of months about my father's dedication to kindness. However, there are two sides to every kindness. As much as my father, a"h, went out of his way to impress upon the masses the importance of performing acts of kindness, he also would put a lot of focus on the importance of recognizing kindness and showing gratitude. The recognition of the good that one does for you is a necessary step to express thanks. We are told at the end of this passage (26:11), "vesamachta bechol hatov," and you shall rejoice in all the good. This can be seen as a promise but also as a command. We need to go out of our way to recognize the good and rejoice and only then are we in a position to properly show gratitude.

 

An interesting story happened to me just yesterday that illustrates this. A couple of meshulachim showed up at my door. I schmoozed with them and after giving them a cold drink and a modest donation, as they were walking away, one of them said "thank you, and thank you for your smile." It's all about recognizing every little thing.

 

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Al Pi Cheshbon: Balancing the Shevatim at Har Gerizim and Har Eival
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The Weekly Shtikle - Ki Seitzei

The Weekly Shtikle is dedicated le'iluy nishmas my father, Reuven Pinchas ben Chaim Yaakov, a"h.

 

The Weekly Shtikle is dedicated le'iluy nishmas my Oma, Chaya Sara bas Zecharia Chaim, a"h.

 

In this week's parsha we are warned (24:17) not to pervert justice for the stranger or orphan and not to take a garment as collateral from a widow. Following that, we are again instructed to leave behind the stalks that are forgotten during the harvest and to leave olives and grapes behind for the stranger, the orphan and the widow. Both are followed by a reminder that we were slaves in Mitzrayim and that is why HaShem has commanded us such. However, in the first instance we are not only reminded that we were slaves. We are also reminded that HaShem took us out from Mitzrayim whereas there is no such mention in the second instance.

 

There is a fundamental difference between the first set of commandments and the second. The second set concerns an indirect relationship with the stranger, orphan or widow. You are to leave these stalks, olives or grapes behind so that they may come and gather them. You are not instructed to give them these gifts directly but rather, to leave them so that they may pick them up on their own at a time of their choosing. The first set, however, focuses on direct dealings with these individuals. In these cases, we are commanded to remember not only our slavery in Mitzrayim but also the compassion with which HaShem brought us out. We are required to exhibit this Godly attribute and show similar compassion in our dealings with them. In the second set of laws, where we are not given the opportunity to meet the beneficiaries of our charity, we are expected only to put ourselves in their position by remembering our poor state in Mitzrayim, thus impressing upon us how much this gift is appreciated by them.

 

There is perhaps an even more intriguing nuance in these commandments. Following both groups of commandments, we are told, "that is why I command you to do this." In both instances HaShem is seemingly referring to more than one commandment. Therefore, it would appear more appropriate to refer to hadevarim haeileh, these things. Furthermore, each of the commandments is a prohibitive one, instructing us what not to do. It would therefore have been more appropriate to say, "that is why I command you not to do these things." Rather, each and every one of these commandments focuses on one central theme - showing care and empathy towards those less fortunate than us. It is easy to get caught up in the fine details of these individual mitzvos. But with this pasuk, HaShem is telling us that there is one goal behind it all and this is what HaShem wants from us. The various mitzvos are the avenues prescribed to express this. But what HaShem is really demanding of us is the careful kindness and compassion that lie behind these practices.

 

It is certainly not difficult to find a connection between this theme and the life that my father, a"h, lived. While he may not have had the opportunity to perform leket, shichchah or pei'ah, he was a veritable expert in the theme these mitzvos encapsulate and had the creativity to always be mindful of different ways in which he could perform HaShem's will in this regard, as well as inspiring others to do the same.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

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The Weekly Shtikle - Shofetim

The Weekly Shtikle is dedicated le'iluy nishmas my father, Reuven Pinchas ben Chaim Yaakov, a"h.

 

The Weekly Shtikle is dedicated le'iluy nishmas my Oma, Chaya Sara bas Zecharia Chaim, a"h.

 

This week, we sent off our oldest son, Efrayim, to learn in Eretz Yisrael. I thought it would be apropos to include an insightful observation from him from 8 years ago.

 

In a book of meshalim on the parsha, it is told that a group of maskilim once produced a satirical play about a Jewish army that was led to war according to the guidelines spelled out in this week's parsha (20:5-8). The officer first announced that anyone who recently built a new house should return, upon which a thousand men got up and left the battlefield. The same occurred after the following announcements regarding having planted a vineyard or having recently betrothed a future wife. In the end, only the Vilna Gaon and the Sha'agas Aryeh remained.

 

The Brisker Rav, upon hearing of this production, commented that it was completely accurate, only that they left out the most important part - that they still win the war!

 

Efrayim took issue with the way the process was related in the play, based on the mishnah (Sotah 8:5) quoted by Rashi. There is a dispute over the term yarei verach haleivav. Rabbi Akiva asserts that it is understood literally as someone who is fearful of combat. Rabbi Yosei HaGelili, however, maintains that it refers to someone who is fearful based on his transgressions that he will not merit to survive the war. He goes on to explain that this is the actual reason the Torah included the other exceptions, to save the fearful one from embarrassment as no one will know exactly why he is leaving the battlefield. Efrayim objected that in order for this arrangement to work, it would be futile to dismiss each group after each announcement. Clearly, they must have made all four declarations at once at which point all those subject to exemptions would leave together, thus concealing those who left because of their sins.

 

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: Two of a Kind

Dikdukian: Not necessarily a dumb correction

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The Weekly Shtikle - Re'eih

The Weekly Shtikle is dedicated le'iluy nishmas my father, Reuven Pinchas ben Chaim Yaakov, a"h.

 

The Weekly Shtikle is dedicated le'iluy nishmas my Oma, Chaya Sara bas Zecharia Chaim, a"h.

 

Five months ago, as we approached the month of Nissan, we would have read the haftarah of machar chodesh. However, since it was shabbas parshas hachodesh, that special haftarah was deferred. Now, once again, (at least according to most traditions) this special haftarah is pushed aside so as not to interrupt our momentum in the seven haftaros of nechamah. Our next opportunity this coming Teves will also be thwarted by Chanukah and the simple fact that Shabbos is also Rosh Chodesh. So we will end up going a full year-and-a-half without reading machar chodesh.

The pasuk in this week's overriding haftara, (Yeshaya 55:1) demands, "Hoy kol tzame l'chu lamayim," all who are thirsty, go to (drink) water. The gemara (Taanis 7a) explains that water is a metaphor for Torah. All who are thirsty shall go and learn Torah. Why is Torah compared to water? There is an approach I have heard from a number of different sources and found in R' Chaim Kanievsky's Ta'ama D'kra. We are taught (Shulchan Aruch Orach Chayim 204:7) that there is a distinct difference between water and all other food and drink. All other food and drink require a berachah regardless, because under all circumstances, one derives a certain amount of pleasure from the food or drink. Water is different. One only makes a berachah on water if they are drinking it because they are thirsty. If they are drinking it because they are choking on a piece of food, for example, a berachah is not required because no pleasure is derived from it. Similarly, the only way to really fulfill oneself with Torah, is if you are thirsty for it. One who learns Torah without a genuine thirst for it, will simply not get out of it what he should.

R' Elie Wolf applies this idea to explain the famous gemara (Bava Metzia 85b) which comments that one of the sins which led to the destruction of the first Bais HaMikdash was that "They did not make a berachah on the Torah first." Many commentaries are bothered how it is possible that they did not recite Birkas HaTorah. There are various explanations given. With the above idea we may understand that they did not learn Torah out of thirst and thus, did not learn it in a manner that would require a berachah in the way that a berachah is required for water.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Dikdukian: Don't Feed the Animals

Dikdukian: Jewish Milk

 

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