The Weekly Shtikle - Tzav

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

 

The torah world – indeed the Jewish world at large – is left reeling from the passing of HaRav Chaim Kanievsky, zt"l, earlier today at the age of 94. As readers of the shtikle may be aware, I have often quoted Rav Kanievsky's brilliant and unique insights on the parsha. I figured it would be fitting to dedicate this week's shtikle le'iluy nishmaso and quote a thought from him on parshas Tzav.

At the end of this week's parsha, we are described the ceremony of the consecration of the kohanim. As part of the proceedings, Moshe brought three korbanos: a chatas, an olah, and the eil hamiluim. In the pasuk that deals with the slaughtering of the last korban, (8:23) the note on the word "vayishchat" is the unique shalsheles, found only in four places in the Torah and three others in the rest of NA"CH.

R' Chaim, zt"l, explains why specifically this of the three korbanos has a shalsheles on the word "vayishchat." He says he saw in a sefer that a shalsheles denotes an extension or elongation of whatever word it is on. For instance, as Sedom was about to be destroyed, Lot lingered and did not go along with the angels. The pasuk (Bereishis 19:17) says "vayismahmah," with a shalsheles, for he lingered excessively.

Here, the other two korbanos required only a spilling of the blood on the mizbei'ach. The last korban, however, in addition to the spilling of blood on the mizbeiach required also the putting of blood on the thumb and big toe of Aharon and his four sons. Therefore, Moshe required to deal at greater length with the slaughtering of this korban so that he could make sure enough blood was gathered for all the necessary tasks. This is why there is a shalsheles on the word "vayishchat."

Have a good Shabbos.
Mishenichnas Adar marbim be'simchah!

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Dikdukian: נעשה

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The Weekly Shtikle - Purim

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

When Haman first cements his deal with Achashveirosh to proceed with his plan to destroy the Jews, he is referred to (3:10) as "Haman, tzorer hayehudim," Haman, the oppressor of the Jews. This same term is used two more times. However, much later, after his demise, in the very last mentioning of his name (9:24) he is called "tzorer kol hayehudim."

When the decree first came out, there was undoubtedly a sentiment that this whole predicament was brought about by Mordechai's stubbornness. If only he would have just complied and capitulated, things wouldn't be so dire. What would follow is the notion that Haman really didn't want to destroy the entire nation – only Mordechai and those of his ilk. Therefore, Mordechai is to blame.

To dispel this view, the megillah reveals Haman's true essence. This is done not as part of the story but as part of the explanation for why we all celebrate the holiday of Purim as one nation. Haman had a deep-seated enmity for the entire Jewish people. Mordechai may have been his excuse but he was not the cause. Malbim offers a very similar idea to explain the addition of the word kol.

The lesson conveyed in the megillah is indeed one for the ages and applicable to every generation. It is often tempting to point to a group, a movement or an event and declare, "That is why they hate us." Not only is this misguided, it is dangerous as it sows internal discord which is exactly what our enemies want. Seeing our foes as tzorerei kol hayehudim helps us stay united and keep the proper focus on our challenges together.

Purim samei'ach and good Shabbos!

Mishenichnas Adar marbim be'simchah

Please see my Purim archives for some more insightful (not inciteful) thoughts on Purim. 

Shtikle Blog Weekly Roundup:

Dikdukian: Dikdukian Posts on Megillas Esther

                                                                                                                                                     

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The Weekly Shtikle - Parshas Zachor

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

Once a year, we are required to recall the dastardly acts of the nation of Amaleik in attacking us abruptly upon our exit of Egypt. We are given two instructions, zachor and lo tishkach. To remember and not to forget would certainly seem, at first glance, like superfluous commands. But certainly that cannot be the case. Our requirement to lain Parshas Zachor once a year is actually part of the lo tishkach component. The gemara (Berachos 58b) indicates that the memory of someone who has passed on lingers for only 12 months. We must make a special reading of this commandment to make sure we do not forget. What, then, is entailed in the commandment of zachor?

 

The simplest translation of the word zachor is to remember. But it seems that the word can take on a much deeper meaning. This is evident in the fourth commandment, zachor es Yom HaShabbos. Is it really possible to forget Shabbos? It happens once a week. The Torah is certainly not telling us to simply make sure we don't forget about Shabbos. Rather, as Rashi states there (Shemos 20:8), the word zachor clearly indicates a persistent state of being. As we are taught in the Mechilta, when we happen upon a nice fruit or other object during the week, we should save it for Shabbos.

 

Therefore, zachor is a commandment to be constantly mindful. It is not enough to remind ourselves of Amaleik's treachery once a year through this special reading. Unfortunately, until the final redemption, we will not find ourselves girding for physical confrontation with Amaleik. However, we must constantly be mindful of the exceptional evil that Amaleik represents. We must study their ways and understand how they stand in direct opposition to our belief system and way of life. This is necessary to allow us to be cognizant of the manifestation of Amaleik in current times. Whenever the Torah tells us zachor, it is demanding of us far more than to simply remember.

 

As explained in the Rashi I love to quote this time of year (bottom of Taanis 29a) we have ushered in a "Season of Miracles" which culminates with Pesach next month. Then too we have a commandment which relates to one of zechirah. Perhaps the above understanding can lend some insight into what we will engage in in one month's time.

Have a good Shabbos.

Mishenichnas Adar Marbim beSimchah!

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Dikdukian: Zachar Amaleik? What was he smoking?

Dikdukian: All posts on Megilas Esther

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The Weekly Shtikle - Pekudei

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

This week we will read the haftarah for parshas Pekudei which is somewhat rare, as it is never read in a non-leap year. Nevertheless, it did not crack the top 5 rarest haftaros (see Shaarei Zemanim by Rabbi Dovid Heber.) The connection to the parsha is just about as straight-forward as it gets. While Pekudei details the culmination of the construction of the mishkan, this passage from Melachim I (7:51-8:21) covers the completion of the beis hamikdash constructed by Shelomoh HaMelech.

In the final pesukim of the haftarah, Shelomoh recounts a dialog with HaShem regarding David HaMelech and how he could have been the one to build the beis hamikdash. However, HaShem disqualified David for reasons we will soon discuss (although they are not mentioned here) and Shelomoh was chosen as the one to build it "in his place." With this exposition, Shelomoh is making a declarative statement that this is very much David's building, just as much as it is his. Surely, there is a purpose for this focus.

For a parent, one of the most satisfying and rewarding feelings is experienced when one observes his child performing a good deed or exhibiting a virtuous trait and subsequently realizes that this is directly resulting from the chinuch he provided. Conversely, if a child does something less favourable and displays a bad trait, it is all the more frustrating and upsetting when the parent looks inward and realizes that the child has inherited this trait from him.

In a more detailed exchange, (Shmuel II 7:5-17) HaShem reveals to David through Nasan that he will not be the one to build the temple. In Divrei HaYamim (I 22:8) David explains to Shelomoh that the reason for this is because he has much blood on his hands and has waged many wars. Clearly, David's wars and bloodshed were primarily Divinely ordained and approved. However, this was an absolute fact that disqualified him from using those same hands to build HaShem's ultimate dwelling place.

What remained to be seen was how all of David's experiences would affect his progeny. Did war and bloodshed become part of his very being or was his true essence one of dedication to the Divine word that unfortunately involved some violent means? The emergence of Shelomoh as the worthy builder of the beis hamikdash was a true testament that David was in fact fully focused on carrying out the will of HaShem. Shelomoh therefore dedicates this magnificent edifice to his father who, although he didn't build it, was very much responsible for it being built.

Have a good Shabbos.

Mishenichnas Adar marbim be'simchah!

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: Tarshish Shoham

Dikdukian: Sham and Shamah

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

 

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