The Weekly Shtikle - Sukkos

Unfortunately, the forecast around these parts has taken some twists and turns and suggests that rain is possible over the first days of Sukkos, making the following shtikle most apropos:

As we make the move out of our house and into the sukkah to spend all of our meals and for many, our nights as well, one of our principal fears is the threat of rain. Excessive precipitation negates the mitzvah of sukkah and forces us back into our homes. It is for this reason that we delay the commencing of the “mashiv haruach umorid hagashem” prayer until after Sukkos (whereas the “morid hatal” prayer is initiated at the beginning of Pesach). The mishnah (Sukkah 28b) relates the following parable: “To what is this comparable (rainfall on Sukkos)? To a servant who came to dilute his master’s wine and the master spilled out the pitcher in front of him.”

The GR”A offers a fascinating insight into this parable. The month of Tishrei begins with Rosh HaShanah and Yom Kippur which are days of judgement. The chag of Sukkos is given to us immediately following as a gesture of mercy by means of the numerous mitzvos we are given to increase our merits and get the year off to a good start. The concept of strict judgement is symbolized by the sharp wine which, in earlier days, needed to be diluted before drinking. We, the servants, wish to dilute the strict judgement of Rosh HaShanah and Yom Kippur with mercy by means of the numerous mitzvos we perform. By bringing down rain, HaShem, the Master, shows that (Heaven forbid) He does not desire this modification of judgement and rejects the dilution. He therefore spills the pitcher of water (not of wine) in front of the servant to show that He does not wish for the wine to be diluted.

Let us hope that we can all avoid the rain and the negative implications thereof as much as possible over Sukkos.

Have a good Shabbos and good Yom Tov

 

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

 

Shtikle Blog Weekly Roundup:

Dikdukian: Sukas Dovid Hanofeles

Al Pi Cheshbon: Number of bakashos in Ya'aleh veYavo

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The Weekly Shtikle - Ha'azinu

In the beginning of this week's parsha in the song of Ha'azinu, HaShem is praised (32:4) as "Keil emunah v'ein avel," a God of trust with whom there is no wrongdoing. R' Eilyahu Lopian asks, in Lev Eliyahu, what should be an obvious question. What kind of praise is this? If we were to praise a dignified individual, would it be fitting to say that he was "not bad?" What is the meaning of this praise?

He answers that when a court of humans pronounces a judgement upon an individual, it may be what the defendant himself deserves. However, it is possible that this judgement could be a wrongdoing for others. It is possible that this judgement could affect someone else in an adverse way which he does not deserve. This man's friends and family may be righteous individuals who don't deserve to have to suffer through the hardship of this verdict. Nevertheless, the judgement must be made. However, when HaShem passes judgement on an individual, He takes into account how it will affect everyone around him. Someone who is deserving of a certain punishment may actually be saved from it due to the effect it will have on an undeserving friend or relative. It is for this reason that it is said that one who wants to merit a good judgement should make himself needed to the public. The saying goes, "ish haklal, nidon kiklal," a man of the community is judged as a whole community. Thus, with HaShem's judgement there is no wrongdoing - not for the judged one, and not for anyone else to whom he is close.

With this concept he explains the gemara (Rosh HaShanah 18a) in reference to the mishnah which states that all of us pass in front of HaShem on Rosh HaShanah like a herd of sheep, in a single file line. Rabba bar bar Chanah states "vechulam niskarim biskirah achas," all are marked with one marking. (A possible alternate translation: examined with one examination.) The marking of the sheep symbolizes the passing of judgement, but it is one long marking that marks all of us. With every one person's judgement, the effect on the rest of the community is considered.

Have a good Shabbos and chasimah tovah!

 

Eliezer Bulka

WeeklyShtikle@weeklyshtikle.com

 

Weekly Shtikle Blog Roundup:

Weekly Shtikle: Skipping around the haftarah

Dikdukian: HAL

Dikdukian: A Happy Ending

Dikdukian: Remember Us for the Good

 

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The Weekly Shtikle - Rosh HaShanah

I heard the following in a shiur this week from R' Tzvi Mordechai Feldheim. On the first day of Rosh HaShanah, we read about the birth of Yitzchak Avinu and the events that follow. There is a lot of laughter surrounding this momentous event. Although the same word is used every time, there is a different meaning to each. Avraham first expresses his joy in the form of laughter when he learns of the impending news. Sarah laughs internally and is chided for her reaction. And after his birth, Sarah declares (21:6) that all who hear the good tidings will rejoice for her. But then, Yishmael is immediately observed by Sarah to be playing. The same word – metzacheik – is used. This is a cynical, mocking laughter of Yishmael realizing that he is not on Yitzchak's level and thus putting him down. For this, Sarah declares that he can no longer remain in the house.

In the ensuing episode, Hagar is forced to leave with her son and they very soon run out of water and are in danger of death. There is quite an intriguing nuance in the pesukim that follow (21:15-17). Hagar places Yishmael under a bush. Certain that he will soon die, she sits a distance and raises her voice and cries bitterly. As the well-known story goes, HaShem hears the voice of the boy – ba'asher hu sham – and reassures Hagar. But at no point does it ever mention that the boy cried, only that Hagar did. R' Feldheim suggests that Yishmael was not crying or even praying. He was lying in the bushes in persistent cynicism, lamenting his situation and everything that has befallen him, being abandoned by everyone around him. But HaShem hears that behind that bitter contempt is a cry of pain and of yearning that HaShem should help him and he wants to be better. This is not a cry that is heard by anyone. It is one that only HaShem can discern.

This certainly speaks to the theme of every Rosh HaShanah. While we may fall short in our attempts to capture the essence of the day to declare HaShem as our King, we wish that HaShem hear our deeper unheard cries that perhaps we cannot fully vocalize. Even more so, in a year such as this when we do not blow the shofar on the first day. The crying sound of the shofar is not heard. Instead, it is our desire that HaShem hears the cry from within our hearts that we cannot express or articulate, our desire to improve and become better people.

Have a good Shabbos, a good Yom Tov and a shanah tovah umsukah.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikkdukian: Remember us for the Good

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The Weekly Shtikle - Nitzavim / Vayeilech

At the beginning of parshas Vayeilech, Moshe proclaims to the people (31:2) "I am 120 years old on this day. I can no longer go out and come in, and HaShem has told me 'You shall not cross the Yardein.'"

Rashi comments that when Moshe says he can no longer "go out and come in," we know he could not possibly be referring to any physical deficiencies. His first interpretation is that Moshe is not referring to his ability to lead B'nei Yisrael - not that he is not able, but that he is not allowed. Rashi suggests that the rest of the pasuk is in fact an explanation of this statement. Moshe is saying "I can no longer lead you because HaShem has told me that I may not cross the Yardein."

The difficulty with this explanation is the use of the vuv hamosif – "vaShem amar eilai…" - the additive vuv which is usually meant to add something separate, rather than to imply causation.

Perhaps Moshe is indeed referring to his leadership as Rashi suggests initially, but is still making two separate statements. First, he conveys to B'nei Yisrael that his ultimate desire is to lead the people into the Promised Land. Alas, he has been told that he will not lead the people and Yehoshua will take over. But lest one think that it is Moshe's ambitions of grandeur and craving for honour that are fueling that desire, Moshe assures the people that he would have been more than happy to forgo his position of leadership and enter the Land as a layman while Yehoshua leads. All he wanted was just to enter Eretz Yisrael. But even this was not to be, for HaShem had told him that under no circumstances would he be crossing the Yardein. So, in this pasuk, he is indeed making two separate statements relating to his desire to either bring or accompany the nation into Eretz Yisrael.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: Nitzavim Takes it on the Nee

Dikdukian: Don't you Worry

Dikdukian: A Happy Ending

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