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 in 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 this 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... or under the shin

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, a 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 today we commemorate 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. Unfortunately, however, it seems at the same time the challenges to unity are as great as they have ever been. With HaShem's help, hopefully we can overcome these obstacles and bring the coming of Mashiach and the rebuilding of the house we will all daven at.

 
Have a good Shabbos and chodesh tov.

 

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

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The Weekly Shtikle - Behar / Bechukosai

This coming Sunday, 23 Iyar, is the 13^th yahrtzeit of my great aunt, Lady Amélie Jakobovits, a"h. The shtikle is dedicated le'iluy nishmasah, Mayla bas Eliyahu.

 

This coming Tuesday, the 25th of Iyar, is the 22^nd yahrtzeit of my mother, a"h. The shtikle is dedicated le'iluy nishmasah, Tzirel Nechamah bas Tovia Yehudah.

 

At the very beginning of the parsha we have the very famous question of Rashi (25:1): "Ma inyan shemittah eitzel Har Sinai?" Why is Har Sinai mentioned in connection to the mitzvah of shemittah more so than any other mitzvah? This phrase is so well-known that it has become a Hebrew colloquialism equivalent to, "What does that have to do with the price of tea in China?" Rashi's answer is that just as the entire mitzvah of shemittah and all its minutia were all spelled out at Har Sinai, so too, all the mitzvos were taught in their entirety at Har Sinai.

But it seems the question still remains unanswered. Why is shemittah chosen as the paradigmatic mitzvah with which to teach us this? I believe a possible answer relates to the immediacy of the application of the mitzvos. Of the 613 mitzvos, there were many that were applicable immediately. Some mitzvos became applicable later. Some that were connected to Eretz Yisroel only became applicable after they crossed over into the land, some later still. The mitzvah of shemittah was not observed until much later. The midrash states that the mitzvah didn't even apply until after the land was conquered and divided and thus, it wasn't until the 21st year that it was observed. There was certainly no rush to deliver the complex details of this special mitzvah. And yet, we are told that it was taught at Har Sinai. Surely, all other mitzvos were as well.

(One might ask, what about yoveil? Yoveil contains an explicit mitzvah for beis din to count the years leading up to it and therefore, it became applicable immediately, or at least at year 15.)

!חזק, חזק, ונתחזק

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
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. 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 – Rosh HaShanah, the first and last days of Succos, the first and last days of Pesach, Shavuos - 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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