The Weekly Shtikle - Vayechi

This past Sunday, 12 Teves, was the 16^th yahrtzeit of Rabbi Joseph Schechter of Ner Yisrael. This week's shtikle is dedicated le'iluy nishmaso, Yoseif ben Eliezer Z'ev.

 

In pasuk 48:22 Yaakov refers to what seems to be a certain piece of land that he captured becharbi uvkashti. The simple translation of these words is "with my sword and my bow." However, Targum Onkelos translates "bitzlosi uv'vausi", with my prayer and my supplication. Meshech Chachma (Rabbi Meir Simcha of Dvinsk) explains the use of these two words as the translation of the words in the pasuk and the difference between the two types of prayer to which Onkelos refers.  He was actually preceded by Netziv in Harchev Davar, although Meshech Chachma often gets the credit.

 

The word tzelosi refers to the regular prayers that have been specifically prescribed by the Anshei Keneses HaGedolah. The halachah regarding these prayers is that one does not require specific kavanah for these prayers to work. Therefore, it is the translation of charbi, sword. A sword is likewise used in close battle and requires little control in order to strike the target. For the most part, the sword "kills" in any circumstance.

 

Ba'usi, which literally means "needs," refers to one's own personal prayers to HaShem outside of those daily prayers mentioned above. With these prayers one requires specific kavanah in order for them to be at all effective. Simply reciting the words is not enough. These prayers are likened to the keshes, the bow and arrow. Without a skilled shooter, it is ineffective and will more often than not miss its target. It requires specific aim in order for the arrow to reach its desired destination.

 

Interestingly, the word uvkashti without its vowels may be read ubakashasi, and my requests. The word could just as easily have been vekashti, omitting repetition of the bais as a prefix. Perhaps the specific choice of words is a hint to Onkelos' interpretation.

Chazak Chazak veNischazeik!

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Dikdukian: You Make the Call: Aveil Mitzrayim

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The Weekly Shtikle - Vayigash

Before Yoseif reveals his true identity to his brothers, (45:1), he calls everyone else to leave the room so as not to embarrass his brothers when he reveals himself (Rashi). The midrash (93:9) quotes, "Rebi Chama bar Chanina said, Yoseif did not act accordingly for if any one of the brothers had kicked him, he would have died instantly." By sending out all his men, Yoseif forfeited all the security that he had and left himself vulnerable to the brothers, if they had gotten angry at him which, apparently, they already were. What bothered me about this midrash is that the gemara (Sotah 10b) derives from the episode of Yehudah and Tamar (see Rashi 38:25) that it is better to have yourself thrown in a fire in order not to embarrass your friend in public. If so, even if Yoseif was putting his life in danger, was it not the right thing to do under the circumstances, rather than embarrass his brothers?

 

On a simplistic level, it can be suggested that the midrash is speaking merely from a strategic perspective. Yoseif was putting himself in danger by secluding himself with his brothers. The gemara is where the moral and ethical component is discussed.

 

However, on closer inspection, this situation with Yoseif is in fact distinctly different from that of Yehudah and Tamar. In Tamar's situation, she was able to put the ball completely in Yehudah's court by presenting all of the evidence to him. She was able to say to him, "If you do not wish to put yourself through embarrassment, then I am willing to have myself thrown to the fire." Tamar was prepared to die but she did not make this decision on her own. Conversely, the brothers were not aware of the potential embarrassment. Yoseif had no way of presenting them this ultimatum. The lesson of the gemara is that the embarrasser must be prepared to die but that is only if the embarrassee so desires. It was therefore wrong of Yoseif to make himself vulnerable for he had no way of knowing if his brother's "preferred" his death over embarrassment. One would have to assume that if after killing the Egyptian viceroy the brothers found out they had killed Yoseif, they would have been quite regretful. 

 

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Al Pi Cheshbon / Dikdukian: Can you count to 70?

Dikdukian: Pain in the Neck

Dikdukian: Just Do It!

Dikdukian: Shepherd(s)

Dikdukian: Ram'seis

Dikdukian: Dikdukei Vayigash by R' Eliyahu Levin

 

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The Weekly Shtikle - Mikeitz

This coming Sunday, 5 Teves, is the 46^th yahrtzeit of my wife's grandfather, Rabbi Dr. Israel Frankel. The shtikle is dedicated l'iluy nishmaso, Yisroel Aryeh ben Asher Yeshayahu.

This week, we will read the rare haftarah of Mikeitz. Although we read it only 3 years ago, it will be another 17 years until we read it again. Here is an interesting shiur discussing this rarity and some interesting nuances that surround it, from Baltimore's own Rabbi Dovid Heber via TorahAnytime.

 

Before the search for the missing silver goblet, the brothers blindly declare (44:9) that he with whom the goblet is found shall die. Earlier, when Lavan is searching Yaakov's possessions for his stolen idols, Yaakov says (31:32) that he/she with whom you shall find your gods will not live. Rashi teaches us there that it was this declaration that cursed Rachel and caused her to die on the way back from Lavan's abode. This is despite the fact that the idols were not found with her as we are taught that the curse of a chacham is carried out no matter what. Here, Binyomin was indeed found with the goblet in his bag. Nevertheless, (to my knowledge), there is no record of any ramifications of this curse on Binyamin.

Perhaps the answer lies in the exact wordings of the two declarations. Yaakov said that the one with whom the idols are found "lo yichye," shall not live. This implies a certain lessening of life. Some life must be taken away from the subject of the curse. For this, Rachel's life was shortened and she died on the way rather than dying later. However, the brothers here declared that the one with whom the goblet is found shall die - no mention of when he shall die. After all, doesn't everyone die?

Additionally, it has been suggested that Yaakov was not giving Lavan permission to harm anyone with whom he might find his idols. Rather, he was declaring that a penalty of death should be decreed upon him or her from Shamayim. The brothers' declaration was much different. They were, in fact, stating that if one of them were found with the goblet, the authorities would have permission to execute them. Since that option was declined, Binyamin was in the clear.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: Who's agitating my dots?

Dikdukian: Be Strong

Dikdukian: Just Do It!

Dikdukian: You Make the Call: Ukra'ahu

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The Weekly Shtikle - Chanukah

A number of years ago, I was explaining the various historical episodes referenced in Maoz Tzur when it occurred to me that there is a chronological anomaly in the order of the verses. The third stanza relates the rebuilding of the Beis HaMikdash and the crowning of Zerubavel after 70 years of exile (which is of course also referenced in the haftarah we read on Shabbos.) However, the next stanza summarizes the story of Purim which, of course, predated the rebuilding of the Beis HaMikdash. 

 

The gemara (Yoma 9b) is comparing the merits of the generations that saw the destruction of each Beis HaMikdash. The consensus seems to be that the fact that the Beis HaMikdash has not been rebuilt, in contrast to the relatively short initial exile of 70 years, is proof of the greater merit of the earlier generations.

 

We are taught (actually Yerushalmi in this same perek): "kol dor she'eino nivneh b'yamav, ma'alin alav k'ilu hecherivo," any generation in which it is not rebuilt, it is considered as if they have destroyed it.

 

It would seem that the responsibility for bringing the Beis HaMikdash back would lie in the hands of the subsequent generations in exile. Yet, the gemara seems to tie it back to the generation in which it was destroyed. I suppose one support for this could be that the prophecy of the 70-year exile was already given to Yirmiyahu (29:10). The gemara must understand that it was due to the merit of the generation of the destruction that an expiry was put on the ensuing exile from the very beginning, whereas as no such favour was granted the second time.

 

Since apparently, it was the generation of the churban, on whose merit the Beis HaMikdash was so speedily rebuilt, the verse in Maoz Tzur actually belongs before the story of Purim as it was put in motion well before.

 

Have a Chanukah samei'ach!

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Dikdukian: Clear the Halls (Chanukah)

Dikdukian: Na'asah Nes

 

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The Weekly Shtikle - Vayeishev

When the brothers come to tell Yaakov that a tragedy has befallen Yosef, they present the bloody coat to him and Yehuda asks (37:32) "Haker na...", do you recognize if this is your son's coat? The gemara (Sotah 10b) says that just as Yehudah used this method of informing his father, the same method was used by Tamar to inform him that she was pregnant with his child(ren), (38:25) "Haker na...", do you know to whom these belong? Ba'al HaTurim quotes this gemara here and he interprets it as a criticism of Yehudah. Just as he informed his father in this "sneaky" way, instead of telling him outright, Tamar informed him in the same way.

R' Chaim Kanievsky, however, interprets it as a praise of Yehudah. Yehudah was careful not to startle his father by abruptly telling him "Yosef's dead!" Rather, he broke the news to him gently and lightly, allowing him to come to the discovery on his own. Tamar therefore employed this roundabout manner as well to inform him that he was the father of her children so as not to shock him and allowing him to discover it on his own.

Have a good Shabbos and Chanukah Samei'ach!

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: Clear the Halls (Chanukah)

Dikdukian: Naaseh Neis (Chanukah)

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Re: The Weekly Shtikle - Vayishlach

Title: No More Running

On Fri, Dec 1, 2023 at 3:58 AM Weekly Shtikle <weeklyshtikle@weeklyshtikle.com> wrote:

This week's parsha contains the famous showdown (32:23-30) between Yaakov and the angel when Yaakov finds himself alone at night after having helped his family across the Yabok crossing. After emerging victorious, he is given his new name, Yisrael. The Torah text does not explain why or how Yaakov was by his lonesome at that moment. Most school children will likely be very familiar with Rashi's explanation that he went back to retrieve some small jars he had left behind. However, last year, a friend referred me to a channel from Noam Jacobson, offering a very short, well-produced video thought on the parsha. He offers a fascinating approach to this whole episode.

 

I highly recommend hearing it straight from Noam himself for his emotional, personal touch:

Noam Jacobson Vayishlach (English)

Noam Jacobson Vayishlach (Hebrew)

However, for those who do not wish to or are unable to access YouTube, as well as for the benefit of Shabbos reading, I will do my best to rewrite his thoughts here.

 

Rashba"m suggests shockingly that Yaakov's intent was actually to run away and avoid a confrontation with Eisav altogether. The angel was not coming to prevent Yaakov from meeting Eisav but rather, to prevent his escape. In fact, running away was simply what Yaakov had become accustomed to doing. The skirmish with the angel was meant to prove to him that he need not run away anymore. He needs to face Eisav directly. And he can, because he overcame an angel.

 

He (Noam Jacobson, not Rashba"m) suggests that this correlates with the addition of the name Yisrael, relating to the word yashar, straight. Besting the angel gave Yaakov the inspiration to stop trying to run in all sorts of directions but to face adversity head on.

 

Have a good Shabbos.

 

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: The Great Dishon Confusion

Dikdukian: Appearances

Dikdukian: Efrasah, What is your Real Name?

Al Pi Cheshbon: Goats and Amicable Numbers by Dr. Ari Brodsky

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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Eliezer Bulka

WeeklyShtikle@weeklyshtikle.com

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The Weekly Shtikle - Vayishlach

This week's parsha contains the famous showdown (32:23-30) between Yaakov and the angel when Yaakov finds himself alone at night after having helped his family across the Yabok crossing. After emerging victorious, he is given his new name, Yisrael. The Torah text does not explain why or how Yaakov was by his lonesome at that moment. Most school children will likely be very familiar with Rashi's explanation that he went back to retrieve some small jars he had left behind. However, last year, a friend referred me to a channel from Noam Jacobson, offering a very short, well-produced video thought on the parsha. He offers a fascinating approach to this whole episode.

 

I highly recommend hearing it straight from Noam himself for his emotional, personal touch:

Noam Jacobson Vayishlach (English)

Noam Jacobson Vayishlach (Hebrew)

However, for those who do not wish to or are unable to access YouTube, as well as for the benefit of Shabbos reading, I will do my best to rewrite his thoughts here.

 

Rashba"m suggests shockingly that Yaakov's intent was actually to run away and avoid a confrontation with Eisav altogether. The angel was not coming to prevent Yaakov from meeting Eisav but rather, to prevent his escape. In fact, running away was simply what Yaakov had become accustomed to doing. The skirmish with the angel was meant to prove to him that he need not run away anymore. He needs to face Eisav directly. And he can, because he overcame an angel.

 

He (Noam Jacobson, not Rashba"m) suggests that this correlates with the addition of the name Yisrael, relating to the word yashar, straight. Besting the angel gave Yaakov the inspiration to stop trying to run in all sorts of directions but to face adversity head on.

 

Have a good Shabbos.

 

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: The Great Dishon Confusion

Dikdukian: Appearances

Dikdukian: Efrasah, What is your Real Name?

Al Pi Cheshbon: Goats and Amicable Numbers by Dr. Ari Brodsky

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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