The Weekly Shtikle Blog: April 2023

The Weekly Shtikle - Acharei Mos / Kedoshim

At the end of this week's parsha, we are instructed (20:25), "vehivdaltem bein habeheimah hatehorah latemei'ah uvein ha'of hatamei latahor." We are told to distinguish between the animals and birds that are tamei and tahor. However, there is an obvious discrepancy in the pasuk. For animals we are told to distinguish between tahor and tamei, while for birds we are told to distinguish between tamei and tahor. The order of tahor and tamei is switched.

Chizkuni offers an interesting approach to this problem. When you have a mixture of a majority and a minority, the act of distinguishing generally entails picking the minority out from within the majority. He writes that it is known that within the group of animals there are far fewer tahor animals than tamei. Therefore, the havdalah is the tahor from the tamei. However, in the bird family, there are a greater number of tahor birds than tamei birds. Therefore, the Torah tells us to distinguish the tamei ones.

Perhaps there is another explanation for this discrepancy. The Torah, in telling us what animals we may eat, gave us signs of a tahor animal. Therefore, when we are distinguishing, we are picking out the tahor animals by means of the signs the Torah gave us. That is why "tahor" is first. With the birds, however, the Torah merely told us which birds are tamei. Therefore, the distinguishing process involves picking out the tamei birds. That is why "tamei" is first.

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: Qualification of the AHOY rule

Dikdukian: Sukas David

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Re: The Weekly Shtikle - Tazria / Metzora

Title: The White House

Is that too silly?

On Fri, Apr 21, 2023 at 5:38 PM Weekly Shtikle <weeklyshtikle@weeklyshtikle.com> wrote:

Parshas Tazria covers most of the laws pertaining to the declaration of a case of tzara'as. The specifics of a kohein determining when there is tzara'as on a body or garment are discussed there. Parshas Metzora begins with the post-tzara'as procedures necessary for the affected individual to become tahor once again. However, immediately following that we are told of the procedures involved in identifying tzora'as on a house. One would have expected this section to be connected to the other group in parshas Tazria.

We have dealt in the past with other examples where some of the things belong together - but they aren't. The key is usually an intrinsic uniqueness in the case of the section that doesn't belong. This instance is no different. The gemara (Sanhedrin 71a) informs us of an interesting fact concerning tzara'as of the house. According to one opinion, tzara'as of the house never happened and never will. Why then is it even discussed in the Torah? The gemara answers, derosh vekabel sachar, learn it and you will be rewarded. Perhaps it is the "impracticality" of tzara'as of the house that warrants its separation from the other more applicable cases of tzora'as.

[There is something that has always bothered me about the above gemara. The gemara explains that the reason why it can never happen is because the prerequisite for such a case is a blotch the size of two beans in the corner of the house, etc. which is so remote that it could never happen. My question is that the entire essence of tzara'as on the house is itself a total miracle outside the bounds of nature. Since it is all a miracle from Above to begin with, why do we deem it so remote that it could happen in this fashion?]

The gemara in Sanhedrin lists two other examples of laws in the Torah that never have and never will be implemented. The ir hanidachas, the wayward city, is a city which has worshiped idols as a whole and is therefore destroyed as a whole. However, this is not carried out in a city that has even one mezuzah. The ben sorer umoreh, the wayward son is put to death. However, the requirements for this scenario are so exact and specific that it is virtually impossible.

R' Yaakov Moshe Kulefsky, zt"l, would caution, however, that one might learn this gemara and be led to believe that the purpose of these sections in the Torah is only so that we may sit and toil learning the specific laws and be rewarded simply for the toil. But this is not the case. What the gemara is telling us is that although these cases might never happen, there are valuable lessons to be learned from each halachah. For example, the discussion surrounding ben sorer umoreh teaches us very valuable lessons in chinuch. The Torah discusses these laws so that we may learn the valuable lessons that are attached to them and through those lessons we will earn reward.

Back to the original question, on a practical level, tzara'as of the house was not applicable in the midbar, in contradistinction to the other forms of tzara'as. Perhaps the sections were arranged such that the people were first taught everything they needed to know for immediate application and only after that were they told of laws that would apply in the future.

Have a chosesh tov and good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: White Hair

Dikdukian: Meaining of "kibus" by Eliyahu Levin

Dikdukian: Various Dikduk Observations by Eliyahu Levin

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

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Eliezer Bulka

WeeklyShtikle@weeklyshtikle.com

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The Weekly Shtikle - Tazria / Metzora

Parshas Tazria covers most of the laws pertaining to the declaration of a case of tzara'as. The specifics of a kohein determining when there is tzara'as on a body or garment are discussed there. Parshas Metzora begins with the post-tzara'as procedures necessary for the affected individual to become tahor once again. However, immediately following that we are told of the procedures involved in identifying tzora'as on a house. One would have expected this section to be connected to the other group in parshas Tazria.

We have dealt in the past with other examples where some of the things belong together - but they aren't. The key is usually an intrinsic uniqueness in the case of the section that doesn't belong. This instance is no different. The gemara (Sanhedrin 71a) informs us of an interesting fact concerning tzara'as of the house. According to one opinion, tzara'as of the house never happened and never will. Why then is it even discussed in the Torah? The gemara answers, derosh vekabel sachar, learn it and you will be rewarded. Perhaps it is the "impracticality" of tzara'as of the house that warrants its separation from the other more applicable cases of tzora'as.

[There is something that has always bothered me about the above gemara. The gemara explains that the reason why it can never happen is because the prerequisite for such a case is a blotch the size of two beans in the corner of the house, etc. which is so remote that it could never happen. My question is that the entire essence of tzara'as on the house is itself a total miracle outside the bounds of nature. Since it is all a miracle from Above to begin with, why do we deem it so remote that it could happen in this fashion?]

The gemara in Sanhedrin lists two other examples of laws in the Torah that never have and never will be implemented. The ir hanidachas, the wayward city, is a city which has worshiped idols as a whole and is therefore destroyed as a whole. However, this is not carried out in a city that has even one mezuzah. The ben sorer umoreh, the wayward son is put to death. However, the requirements for this scenario are so exact and specific that it is virtually impossible.

R' Yaakov Moshe Kulefsky, zt"l, would caution, however, that one might learn this gemara and be led to believe that the purpose of these sections in the Torah is only so that we may sit and toil learning the specific laws and be rewarded simply for the toil. But this is not the case. What the gemara is telling us is that although these cases might never happen, there are valuable lessons to be learned from each halachah. For example, the discussion surrounding ben sorer umoreh teaches us very valuable lessons in chinuch. The Torah discusses these laws so that we may learn the valuable lessons that are attached to them and through those lessons we will earn reward.

Back to the original question, on a practical level, tzara'as of the house was not applicable in the midbar, in contradistinction to the other forms of tzara'as. Perhaps the sections were arranged such that the people were first taught everything they needed to know for immediate application and only after that were they told of laws that would apply in the future.

Have a chosesh tov and good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: White Hair

Dikdukian: Meaining of "kibus" by Eliyahu Levin

Dikdukian: Various Dikduk Observations by Eliyahu Levin

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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The Weekly Shtikle - Shemini

At the end of the parsha, summarizing the commandments relating to forbidden foods, the pasuk (11:45) states "Ki ani HaShem hama'aleh eschem..." Rashi comments that in all other instances it says hotzeisi but here it says hama'aleh and quotes from Tana d'Bei Eliyahu that the term ma'aleh implies that this mitzvah itself is a ma'alah, a virtue of its own right, for which B'nei Yisrael merited exodus from Egypt. The obvious inference is from the change of terminology from yetziah to aliyah.

However, there is another inference to be made. In most other instances, the word hotzeisi is used. It is in the past tense. Here, had the pasuk said asher he'eleisi then there would not have been such a strong implication that this mitzvah is a ma'alah but only that HaShem took us out and therefore we should keep it. Now that it is written in the present tense, it implies that with this mitzvah HaShem brings us up to a higher level and it is a virtue for us. The midrash is clearly not making this inference but it may still be used to arrive at the same conclusion. [Nevertheless, it should be noted that in the gemara (Eiruvin 19a) Rav Kahana asserts that although hama'aleh is structured in the present tense, it is clearly to be understood in the past tense. But on a drush level – a nice bridge to bring the themes of Pesach right into Shabbos.]

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: Lehavdil

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The Weekly Shtikle - Shevi'i shel Pesach

A special mazal tov to Weekly Shtikle reader David Farkas and family on the recent engagement of their son, Avi, to Shoshi Feld of Cleveland.

I thought it would be apropos to share a thought I recently heard at a vort which relates to the last day of Pesach, as well as the beginning of meseches Sotah which was started by the daf yomi cycle under two weeks ago. On the very first amud (2a) we encounter the famous passage asserting that bringing a husband and wife together is as difficult as keriyas Yam Suf, the episode of the splitting of the sea which is the highlight of the last day(s) of Pesach. In truth, the conclusion of the gemara is that this refers only to a second marriage. Nevertheless, this particular line has been analyzed and sermonized almost as much as the haggadah.

Still, the chasan at this vort presented an idea I hadn't heard before. Tosafos (Arachin 15a) suggests an intriguing geographical perspective on the "crossing" of the sea. In fact, it is suggested that the sea wasn't crossed at all. Rather, the Jews entered the sea and emerged on the very same side, further north. However, many a child will tell you, based on midrashim, that each tribe had its own lane and traveled together. This means that an overhead view of the Jews marching through would not look like 12 parallel lines but rather, more like 12 concentric semi-circles. Furthermore, the distance traveled by each tribe would vary significantly. The tribe stationed furthest to the north would have the inside track and end up as the southernmost camp while each subsequent tribe would travel a bit more on a longer track.

This is the lesson that this chasan wished to glean from the gemara. Part of the difficulty of the matchmaking process is that everyone has a unique experience with his or her own challenges – some few, some many. Accepting these challenges becomes a challenge unto itself. Truthfully, this lesson can easily be applied to nearly all aspects of life but perhaps it is more greatly accentuated in this specific chapter of life.

Have a chag samei'ach!

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Al Pi Cheshbon: Omer Counting in Different Bases

Dikdukian: Exceptions Ahoy!

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The Weekly Shtikle - Leil Seder

We have discussed on a number of occasions the dominance of the theme of praise and thanks in the procedures of seder night. As well, the recurrence of the number 4 - 4 cups, 4 questions, 4 sons, etc - is also well known. The gemara (Berachos 54b) states that there are four individuals whose situations demand that they give thanks to HaShem: Those who travel by sea and reach their destination, those who traverse a desert safely, those who emerge from captivity and those who survive an illness. In the times of the beis hamikdash, this thanks would be expressed in the form of a korban todah which was just discussed in last week's parsha. Today, one makes birkas hagomel in the presence of a minyan. The Shulchan Aruch (OC 219:1) provides a mnemonic for this foursome: "vechol hachayim yoducha selah." The word חיים stands for חולה, יסורים, ים, מדבר.

If we examine the yetzias Mitzrayim experience as a whole, from the very beginning to its ultimate culmination with the entry into Eretz Yisrael and building the beis hamikdash, we find that HaShem's great salvation covered all four of these situations. First, we broke free from centuries-long captivity in Mitzrayim. We were led through the Yam Suf to safety. We were protected through decades of travel in the desert. Although we were not stricken with serious illness (unless you consider the magaifos in the desert,) we certainly find that the Egyptians were inflicted with possibly hundreds of maladies from which we were spared. As well, the midrash (Tanchuma Yisro 8) recounts that all blemishes and disabilities were healed at Har Sinai. With this perspective, our feelings of gratitude and thanks on seder night are all the more intensified.

I have heard that the source for this thought is the Vilna Gaon.

Have a chag kasher ve'sameiach and a good Shabbos!

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: Shiras HaLevi'im

Dikdukian: Hagieinu vs Yagieinu

Dikdukian: Chad Gadya

Daily Leaf: