The Weekly Shtikle - Yom Kippur

In this tumultuous presidential election campaign season, there has been no shortage of entertaining memes. One video clip shows one of the candidates repeating the exact same line over and over again in various different speeches. In numerous different settings, this candidate is seen claiming to "see what can be, unburdened by what has been." While it is certainly a laughable string of clips, there might actually be a valuable message behind this catchphrase, extremely pertinent to Yom Kippur and the ideas of teshuvah.

This point is best brought out with a beautiful thought I heard from R' Tzvi Mordechai Feldheim in the name of R' Shimon Schwab, zt"l. Each and every night, in the hashkiveinu prayer we recite during maariv, we beseech HaShem to "remove the satan from in front of us and behind us." The satan in front of us is simple enough to understand. This is the force that stands between us and becoming closer to HaShem. It is ever-present, drawing us toward sin and preventing us from performing mitzvos. But what is the nature of the satan behind us?

Rav Schwab explains that the satan behind us is the cynical voice that emerges when we try to make significant change. It is particularly active during this time of year. When we make up our minds to do teshuvah, the satan behind us says "yeah, that's what you said last year, and the year before." It has you believing that things must stay the same because that's the way they have always been. (Perhaps we should name him Newton.) We ask HaShem nightly for assistance in combating this force that pulls us down and burdens us by what has been.

Have a good Shabbos and a gemar chasimah… tov? {See below)

 

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

 

Weekly Shtikle Blog Roundup:

Dikdukian: Remember Us for the Good

Dikdukian: A Happy Ending

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The Weekly Shtikle - Rosh HaShanah

I assume that I'm not the only one who, more than once, while itching for the end of mussaf on Rosh HaShanah, has read Artscroll's explanation of the symbolism behind the 100 shofar blasts. The source is Eliyahu Ki Tov's Sefer HaToda'ah, wherein he explains that Devorah, in her song following the defeat of Sisera and his Canaanite army, states (Shofetim 5:28-30) that Sisera's mother whimpered and groaned while she awaited her sons return. She did so 101 times, according to the midrash. We sound the shofar 100 "whimpers" to express our opposition to the barbarism Sisera's mother supported but we fall short by one blast to show the smallest inkling of sympathy for her pain.

Surely, there must be more behind this connection. The mother's whimpers are not enough for us to base such a significant custom on this episode in Tanach. (I have always thought it ironic that the heroine of the story of Sisera's defeat was Yael who single-handedly killed the ruthless general. The mishnah (Rosh HaShanah 3:3) states that the shofar used on Rosh HaShanah is the straight horn of an ibex, a "yael." This observation is made slightly less significant by the fact that our custom is not in accordance with that mishnah.)

The theme of Rosh HaShanah is accepting upon ourselves the yoke of HaShem's Kingship. We do this every day when we recite the Shema and declare that HaShem is One. The essence of a king is a single, authoritative entity with no superior and no equal. Thus, recognizing HaShem's oneness is a crucial part of accepting His Dominion. To achieve that recognition, we must come to accept that the good and the bad, life and death (as in this past week's parsha) all come from a single source. In the Torah, we are often confronted with seemingly contradictory messages - messages of kindness and compassion alongside messages of apparent cruelty and destruction. As well, on Rosh HaShanah, we often reflect upon the events that have transpired over the past year - the blessings and the good fortune, the tragedies and hardships. The challenge, again, is to realize that these are not conflicts but simply Divine decrees.

The story of Sisera presents a very similar challenge (although not necessarily unique in Tanach.) We read about poor Sisera - all he wanted was a glass of water and what did he get? A glass of milk and a tent pole through his skull. And then we read about his poor, grieving mother. Yet we must be careful to keep our emotions in check, to realize that Sisera was a man of great cruelty and that his demise was the will of HaShem and an essential component of B'nei Yisrael's miraculous victory. With this, the story of Sisera's demise is more closely related not only to shofar, but to the general theme of Rosh HaShanah itself.

This challenge has certainly become more prevalent over the past year. In the response to the horrific terror attacks of a year ago, we have witnessed scenes of heart-wrenching devastation. While these scenes evoke feelings of sympathy, we must also understand that this destruction is part of a necessary step to uproot evil and keep our people safe. I am not in a position to suggest exactly how to strike the balance of those emotions, just to observe that the challenge exists.

May you all have a shanah tovah umsukah, a kesiva vachasimah tovah and a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: HAL

Dikdukian: Remember us for the Good

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The Weekly Shtikle - Nitzavim / Vayeilech

This week's shtikle comes with some sad news, the passing of my dear uncle, Rabbi Dr. Israel Rivkin, z"l, in Yerushalayim. This week's shtikle is dedicated le'iluy nishmaso, Yisrael ben Refael Zev, z"l.

Nitzavim contains a most important and timely discussion of the significance of teshuvah and the study of Torah. The pesukim proclaim 

 "For this mitzvah (the whole Torah, according to Rashi) that I command you today is not removed from you, nor is it far. It is not in the heavens that you may say who will go up to the heavens and take it for us and teach it to us and we shall do it. Nor is it across the sea that you may say who will cross the sea and take it for us and teach us and we shall do it." (30:11-13)

At first glance, this passage seems to be expressing a leniency, comforting us that Torah and teshuvah are not out of our grasp. These are not difficult things for us to achieve. However, R' Kulefsky, zt"l, points out that Rashi reveals that in fact, the passage may be indicating the exact opposite. Rashi quotes from the gemara (Eiruvin 55a) that while the Torah is reassuring us that it is not across the sea or in the heavens and therefore, one need not journey there to attain it, it is implying that if it were, we would be expected to go such lengths. The Torah is, in fact, relating a stringency in HaShem's expectations of us. No matter how far from our reach the Torah is, no matter what extremes are necessary to grasp it, those extremes are nevertheless expected of us.

R' Kulefsky would illustrate this idea with a story that was told of R' Zalman of Volozhin, the brother of R' Chayim. When studying late at night, if he were to need a sefer which was not immediately available to him, he would not simply move on. He would travel even to another city to obtain that sefer. His actions were based on the above. If the Torah were across the sea or in the heavens, one would be expected to sojourn there to attain it. If the Torah he seeks is in another city, surely he is expected to make the journey.

Have a good Shabbos and a kesivah vachasimah tovah.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Dikdukian: Nitzavim Takes it on the Nee

Dikdukian: Don't you Worry

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The Weekly Shtikle - Ki Savo

As a general rule, the passage chosen for the haftarah is meant to mirror the Torah portion in one or many ways. We are currently in the midst of the seven consecutive haftaros of nechamah, comfort, as a rebound from the three devastating haftaros we read in the lead-up to Tish'ah B'Av. Still, at the same time, there are definitely connections to be made to the parsha. There is one that stood out to me in the case of Ki Savo.

In this week's haftarah, we find among the comforting words of Yeshaya (60:17) that HaShem will replace copper with gold, iron with silver, wood with copper and stone with iron. The most prominent portion of the parsha is, of course, the ominous tochacha. In it we find the following warnings: (28:23) "The skies above you be like copper, and the earth underneath you iron." (28:36) "…where you will serve other gods of wood and stone." (28:48) "an iron yoke."

The Torah uses specific materials in expressing the curses that will befall us if we do not follow in the proper path. Those very materials are then used in the comforting words of the haftarah. (It is interesting to note that while the tochacha does not mention gold and silver specifically, it does mention gods of wood and stone. Very early in next week's parsha, there is a reference (29:16) to gods of wood and stone, silver and gold.)

Have a good Shabbos.

 

Eliezer Bulka

WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Al Pi Cheshbon: Balancing the Shevatim 

Dikdukian: Tough Day at the Office

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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 - 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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