The Weekly Shtikle - Ki Seitzei

Did you have unusual difficulty reciting kiddush levanah last week? You are not alone. See my post on the subject.

I also direct you to an intriguing (short) shiur from Rabbi Dovid Heber regarding the special uniqueness of tonight's kiddush al hakos. Don't worry if you only see this after Shabbos. Next week's is even more special. View or listen on TorahAnytime.

In this week's parsha we are taught of the prohibition against plowing with an ox and a donkey together (22:10). Rashi writes that this prohibition applies to any combination of two animals. Rambam, however, is of the opinion that this applies only to a combination of a kosher animal and a non-kosher animal. Ba'al HaTurim explains that if the non-kosher animal sees the kosher animal chewing its cud it will think that it was fed and this will cause unnecessary distress to the non-kosher animal. R' Yaakov Kamenetsky in Emes l'Yaakov notes that this reasoning is not sufficient for Rambam's opinion. According to that reasoning, it would be permitted to plow with an ox and a camel, both of which chew their cud. However, Rambam clearly holds that it is forbidden.

Sifsei Kohein explains this pasuk in a symbolic manner. He writes that the words lo sacharosh beshor uvachamor yachdav are indicative of a prohibition against the extensive discussion and deliberation on the matter of the two צessiahs, Mashiach ben Yoseif and Mashiach ben David. The shor is a reference to Mashiach ben Yoseif, as we see that on Yoseif it is said (33:17) bechor shoro.. The chamor refers to Mashiach ben Dovid who is described (Zechariah 9:9) as ani verocheiv al chamor. The word tacharosh refers to thinking, plowing of the mind so to speak, as it does in Mishlei 3:29.

Sha'arei Aharon cautions, however, that this position of the Sifsei Kohein is not to be confused with the constant requirement we have to anticipate the coming of mashiach as stated in Chavakuk 2:3 and stressed more strongly in the gemara (Shabbos 31a). We are commanded to yearn for the deliverance of mashiach constantly and, as stated in the Rambam's 13 Principles of Faith, based on the pasuk in Chavakuk, even if he tarries, still we wait for him every day that he shall come. The unnecessary deliberation over the technicalities involved in the coming of mashiach, explains Sha'arei Aharon, ultimately facilitates a lapse in the fulfillment of these duties. If we know too much of when and how he will come, we will no longer yearn for his appearance daily as we are required.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: Shiluah Ha...

Dikdukian: Shva vs Kamatz by R' Ari Storch

 

        Shiluach HaKein Game

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The Weekly Shtikle - Shofetim

At the end of this week's parsha, we are taught of the intriguing laws of the eglah arufah. The elders of the city that are required to bring the calf wash their hands over the beheaded animal and declare their innocence, stating that their hands did not shed this blood, nor did they see it. Rashi (21:7) quotes the very well-known exchange from the mishnah (Sotah 45b), "Would we even consider that the sages of the beis din were murderers? Rather, they are stating that they were not guilty of sending him away without food and escort.

The subsequent gemara (46b) extolls the virtues of providing escort as an act whose merit knows no bounds. It is certainly a nice thing. But what is it that makes the act of escorting so great? I heard a beautiful explanation last year from R' Eli Cohen of Baltimore.

First, let us examine the more general charitable act of hachnasas orchim, bringing in of guests. Why is this the name that is chosen? If you provide a meal for a person in need, shouldn't that be titled the feeding of guests? Why do we focus on bringing in? The first mishnah in meseches Shabbos uses the metaphor of the ba'al habayis and the pauper to illustrate the act of carrying from a private domain to a public domain. The walls of the house provide a natural barrier between the homeowner and the poor man for whom he is providing. He can certainly provide a charitable gift without breaking that barrier. But when you bring the needy into your home, you are making quite the significant statement. "I am not simply satisfied with giving you a gift. I want you to come into my domain to become a part of what I have." This brings the charitable act to a whole different level.

Levayah, providing escort, is the flip side of that gracious act. The host can simply remain comfortably in his chair and bid farewell to his guest as he continues on his way. At that moment, the virtual barrier is re-established. Escorting the guest is the "cherry on top," showing that the host insists on keeping that barrier broken. He has invited the guest to share his experience and now, with just a few steps he is sharing in the guest's experience as he leaves.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Weekly Shtikle: Additional Symbolism of the Shofar

Dikdukian: Two of a Kind

Dikdukian: Clean Blood

 

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

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