The Weekly Shtikle Blog: August 2024

The Weekly Shtikle - Re'eih

This week's parsha presents the contradiction of the following two pesukim. First we are told (15:4) that with the proper fulfillment of the laws of shemitah as they pertain to loans "there will not be any needy among you." In the very same perek we are told (pasuk 11) "For the needy shall never cease from within the land." Rashi explains homiletically from the Midrash (Sifrei Piska 114) that when we are performing HaShem's will, the needy will be among others and not among us. But when we are not performing HaShem's will, there will be needy among us.

On a simpler level, however, perhaps the contradiction may be reconciled as follows: The first pasuk is indeed giving us an assurance that with the proper performance of the laws of shemitah, poverty will be wiped out from the community. The second pasuk, however, is stated regarding the mitzvah of tzedakah. It is not a prediction of the future. Rather, the Torah is stating a practical fact as a reason why charity is always necessary. You should never say, "someone else will take care of him, he'll make it somehow." The Torah is teaching us a lesson that the poor will never just cease to be. In order to tackle poverty, you must take the initiative and give tzedakah and never rely on someone else to do the job.

On a related note, an observation I recently made: There are a number of instances in the Torah where the word tzedakah is used. In some cases, the commentaries discuss how the word tzedakah is appropriate in this specific case. For example, when HaShem promises Avraham that he will have a son (Bereishis 15:6) and Avraham trusts HaShem's word. Additionally, in the parsha from two weeks ago, (6:22) we are told that it will be for us as a tzedakah when we take heed to do the mitzvos.

In this week's parsha we have the actual passages directing us to "give a little tzedakah – for the poor and needy" in the pesukim discussed above (15:7-11). Interestingly, there is no use of the word tzedakah or any derivative thereof. The root of the word actually means truth and justice. I am unsure – but would be intrigued to learn – how the word became synonymous with compassionate acts of charity.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Dikdukian: Oh Deer!

Dikdukian: Jewish Milk

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The Weekly Shtikle - Eikev

Traditionally, preventative prohibitions tend to fall under the purview of rabbinic decrees. For example, the laws of muktzeh were instituted to preserve the sanctity of Shabbos and prevent the transgression of biblical prohibitions. However, there are significant instances – particularly in the realm of interaction with surrounding societies – where the Torah declares a prohibitive commandment as a means of preventing further, more serious transgressions. Just at the end of last week's parsha, (7:2-4) we are prohibited from rendering free provisions or making treaties with the 7 nations. We are restricted from allowing our children to marry theirs. All of this, as stated in the pasuk is so that they do not turn future generations away from the service of HaShem. Elsewhere (Bemidbar 33:55) we are warned that if we neglect to expel the nations from the land, they will ever remain a thorn in our side.

This sentiment is expressed again in the beginning of this week's parsha in what seems like a rather bizarre warning. After being promised a series of gracious blessings we are warned (7:16) not to show any pity and not to worship their gods for that will be a trap for you. The framework for the above prohibitions is simple – do not do such-and-such slightly less major transgression, in order to avoid one far more grave. But what is the trap to which this pasuk refers? Worshipping other gods is rock bottom. That is the ultimate sin which other prohibitions are designed to prevent.

Some commentaries (Seforno, Malbim, Ohr HaChayim) conclude that the phrases in this pasuk must be rearranged in order to properly understand the message. Do not show pity to these nations for this will set a trap for you that will lead to you worshipping their deities. The term mokeish hu, it will be a trap, is still puzzling as it is in the singular form, whereas the nations are mentioned in the plural. Ohr HaChayim explains that it is either a reference to each one of the nations, or a reference to the act of pity we are being warned against.

However, other commentaries (Ibn Ezra, Haamek Davar) actually interpret the pasuk in its actual form and understand the foreign gods to be the trap. Netziv explains that you might be inclined to worship their gods without genuine intent in order to please our enemies. But even that will prove to be a trap that will ultimately lead to the actual worship of those gods. Ibn Ezra explains that the singular form refers to each one of those gods.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Dikdukian: To Afflict the Corrector

Dikdukian: To Make a Misnaged Cringe

Dikdukian: Those Bad Egyptians

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The Weekly Shtikle and related content are now featured on BaltimoreJewishLife.com

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The Weekly Shtikle - Va'eschanan

A very special Weekly Shtikle mazal tov to my nephew, Eliyohu Boruch Shonek and his wife, Tova (née Fine) upon their marriage this past Wednesday. Mazal tov to the extended Shonek and Bulka mishpachos.

Monday, the 15th of Av, marks the 15^th yahrtzeit of my Opa, Mr. George Jakobovits. This week's shtikle is dedicated le'iluy nishmaso, Tovia Yehudah ben Yoel, a"h.

I got a bit of a late(r) jump this week so I will throw out a question that has been bothering me lately – one which we have a whole 8 months to work on.

In the Haggadah Shel Pesach, we explore the diverse experience of the four sons, their questions – if they are able – and the answers we should be providing them. While three of the four sons have their source texts deriving from Shemos, the chacham is discussed in this week's parsha (6:20). The Torah lays out a very thorough response to give to the chacham, leading with the well-known phrase of "avadim hayinu." However, as beautiful as this answer is, it is not at all the answer we provide in the haggadah. Similar questions may be asked on some of the other sons but the contrast seems most glaring with the chacham. I did see that Malbi"m does address this in his haggadah. However, I am not able to fully grasp and paraphrase his approach at this time. I was wondering if this ever jumped out at anyone else and what other explanations anyone has to offer.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: You were shown

Dikdukian: Raise the Valleys

Al Pi Cheshbon: Moshe's Pleas

Al Pi Cheshbon: Gemtrias off by 1

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The Weekly Shtikle - Devarim

As part of Moshe Rabbeinu's introduction to his review of the last forty years, he makes mention of the fact that (1:10) "HaShem has caused you to multiply and you are now numerous like the stars in the sky." Rashi is bothered by the obvious exaggeration. B'nei Yisrael were a nation of merely 600,000 men which is infinitesimal compared to the infinite stars. Rashi offers an alternate understanding of the pasuk. However, I believe it is possible that Moshe was indeed comparing B'nei Yisrael to the stars in the sky at that very time.

This understanding is based on a commentary of R' Chayim Kanievsky in parshas Lech Lecha (Bereishis 15:5). HaShem brings Avraham Avinu outside and tells him to observe the uncountable stars and tells him that his progeny will be likewise uncountable. Rashi there quotes a midrash that states that HaShem removed Avraham from the atmosphere and placed him above the stars to observe them. R' Chayim questions, why was this necessary? Why was it not sufficient to simply look at the stars from where he was? He answers that we are taught in the adjacent commentary to Rambam's Hilchos Yesodei HaTorah (3:8) that there are a finite number of stars visible from Earth, 1022 to be exact. (See AstroTorah for a discussion as to the accuracy of that figure.) Beyond the scope of our vision there exists an abundance of stars which are too many to be counted. Avraham had to be removed from Earth in order to appreciate that.

Therefore, when Moshe Rabbeinu spoke to B'nei Yisrael, they were very much comparable to the stars in the sky. In a very short time, B'nei Yisrael had indeed multiplied from a mere 70 to an impressive 600,000. Like the stars that are visible from Earth, they were great in number, yet still countable.

The word larov here is assumed to be a noun, meaning "for multitudes" which would imply that the multitudes have already been achieved. This is what is bothering Rashi. While this is, in fact, the meaning of the word in most of its many occurrences in Tanach, it may also be used as a verb, to multiply (as in Bereishis 6:1). Perhaps Moshe was not stating that B'nei Yisrael were multitudes like the stars, but rather, they will multiply like the stars. Just as the visible stars may be a countable, finite group, yet "potentially" infinite, B'nei Yisrael were a countable many, with the potential to become infinite. After all, has anyone ever calculated how many total Jews have lived in the history of the world?

Moshe Rabbeinu was speaking to B'nei Yisrael as they were on the verge of crossing over into Eretz Yisrael and realizing the ultimate goal of their deliverance from Egypt. This was a reminder of the star-like potential they were promised to realize following this auspicious moment in their history. It is therefore fitting that Moshe followed this statement with a blessing that HaShem will indeed multiply B'nei Yisrael thousand-fold, to develop them from a modestly small nation like the countable, visible stars, to a prolific nation like the infinite stars of the universe.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: Don't you worry!

Dikdukian: Past and Future

Dikdukian: Yahtzah, what is your name?

AstroTorah: Like the Stars of the Heavens

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The Weekly Shtikle - Matos / Mas'ei

Today, 27 Tammuz, is the 6^th yahrtzeit of my cousin, Mrs. Michelle Jakobovits. The shtikle is dedicated le'iluy nishmasah, Rochel Mirel bas Shmuel HaLevi.

Towards the end of the parsha, we are taught of the mitzvah of exiling one who killed by mistake, shogeig. If he leaves his designated city of exile, the close relative of the victim is allowed to kill him. There is a discussion in the mishnah (Makkos 11b) as to whether or not the killing of the killer is a mitzvah or not. R' Chaim Kanievsky makes an interesting observation on the exact wording of this parsha. Almost everywhere else that the Torah commands us to kill someone, the verb of the root misah is used, usually in the form "v'heimis." This is because it is considered killing but not murdering. Here, however, the verb veratzach is used, the same root as the commandment, "lo sirtzach," do not murder. He explains that even according to the opinion that it is a mitzvah to kill the killer, it is not an obligation but only a mitzvah if he does it. It is his choice. Therefore, it is referred to by the Torah, whether it is a mitzvah or not, as murdering.

It is interesting to note, that the part of the parsha dealing with the willful murderer (meizid) states that the relative of the victim shall kill the murderer and there the word "yamis" is used. According to the explanation of R' Chaim, it would suggest that in this instance, it is in fact an obligation for the relative to kill the murderer.

Chazak, Chazak, veNischazeik!

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: The Cold has Passed

Dikdukian: Watch out for those Mapiks!

Dikdukian: To Afflict or to Answer

Dikdukian: The Interrogative

Dikdukian: The first aliyah in Mas'ei

Dikdukian: They are Correct, Sir!

Dikdukian: Whose Tribe is it Anyway?

Al Pi Cheshbon: Splitting up the Animals

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