The Weekly Shtikle - Vayigash

Yesterday, 5 Teves, was the 48^th yahrtzeit of my wife's grandfather, Rabbi Dr. Israel Frankel, a"h. This week's shtikle is dedicated le'iluy nishmaso, Yisroel Aryeh ben Asher Yeshayahu.

 

As the showdown between Yoseif and Yehudah escalates at the beginning of the parsha, Yoseif finally realizes that he could no longer go on deceiving his brothers and hiding his identity. He reveals to them that he is in fact Yoseif. However, he is able to keep up this chicanery for quite some time despite numerous hints. Rashi (42:8) writes that it was Yoseif's newly grown beard that prevented his brothers from discerning that it was him.

 

However, David Farkas, author of Ha-Doresh Vi-Hamivakesh, suggests another approach. Indeed, one looks different with a beard than without. But after all of the dealings the brothers had with him, could not one of them figure out that this Egyptian viceroy looks an awful lot like their brother? Rather, the Egyptian Pharaohs were known to have worn masks. While Yoseif was only the Prime Minister to the monarch, it is possible that he wore a mask as well. In such a case, only his voice would serve as any hint to his identity. It is thus much easier to understand that the brothers were unable identify him. [Note that the pasuk recounts Yoseif's recognition of his brothers immediately upon their arrival. However, we are not told that they didn't recognize him until after he speaks. This seems to suggest that until Yoseif spoke, the brothers had nothing with which they could possibly have identified him.]

 

While this suggestion might seem slightly outlandish at first, it seems Ramban in this week's parsha concurs. He writes (46:29) that Yaakov did not recognize Yoseif right away because his face was covered with some sort of head covering as per the custom of Egyptian royalty. And so too, Ramban adds, his brothers did not recognize him. Ramban clearly asserts that it was more than just a beard that concealed Yoseif's identity.

 

As mentioned above, Yoseif did drop numerous hints to his brothers and while they were baffled on occasion, they failed to come to the realization that it was Yoseif. If Yoseif was trying to conceal his identity, why did he in fact drop all those hints? And why did the brothers not pick up on them?

 

I heard the following approach in the name of R' Nosson Meir Wachtfogel, zt"l, mashgiach of Lakewood Yeshivah. He explains that when the brothers first encountered Yoseif in Egypt, the pasuk recounts (42:9) that Yoseif remembered his dreams and proceeded to charge his brothers with espionage. It's not that Yoseif necessarily used his dreams as a rationale for badgering his brothers. Rather, Yoseif developed a scheme by which he would allow his brothers to come to their own realization that he was the viceroy of Egypt. If they could discover this by themselves, it would be an acceptance of the integrity of Yoseif's dreams. An outsider might have easily identified Yoseif. The brothers, however, had an inner struggle to contend with. Yoseif kept on hinting to them. The facts were there in front of them. But inside, they could not bring themselves to accept it. Finally, it reached a point where Yoseif could no longer play his game. He tried to no avail. He had to spell it out for his brothers on his own.

 

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

For the most part, the stories in the Torah follow a linear timeline. That is, one story follows another and another, etc. Even when we invoke the maxim of ein mukdam um'uchar baTorah, that it is possible for anecdotes to be temporally out of place, that is only to say that the entire story belongs in a different spot. But if we step back to last week's parsha, we observe something somewhat unique. After the sale of Yoseif, we learn the full story of Yehudah and his sons and his subsequent encounter with Tamar, resulting in the birth of twin boys. The Torah then resumes with Yoseif's storyline as it continues into this week's parsha. But Yehudah's story arc certainly took some time to develop. His own trials and tribulations were developing at the same time as Yoseif's.

Understandably, it would have been impractical for the Torah to follow the events in a strictly chronological order so we are told of the complete story of Yehudah and Tamar first. The exact time the whole story to transpire is not laid out in the pesukim. According to some assessments, it actually took exactly 22 years – the same duration of time as Yoseif's story until Yaakov finally comes down to Mitzrayim in next week's parsha. This may seem like nothing more than a trivial – although interesting – fact. However, it might help us understand an issue that we have dealt with previously. Why did Yaakov reject Reuvain's offer to be responsible for Binyamin while Yehudah's pledge was accepted? Perhaps we can now understand that Yaakov was aware of the challenges Yehudah had just recently faced and perhaps was still embroiled with. He knew that Yehudah understood the loss of a child as he had lost two of his own. Yehudah's offer therefore appeared much more altruistic and Yaakov chose to put his trust in him.

Have a Chaunkah Samei'ach, a good Shabbos and chodesh tov!

 

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

 

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

Dikdukian: Na'asah Nes

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 - Vayeishev

There is much intrigue surrounding the story of the brothers' treatment of Yoseif and the crime that was ultimately perpetrated. Even establishing the exact facts of the incident can be challenging, let alone understanding the motives and thought processes behind each character's actions. The first step of the sale of Yoseif is his sale to the Yishmaelim. Yehudah suggests (37:27) "let us sell him to the Yishmaelim… for he is our brother, our flesh." A thought occurred to me – is it possible that Yehudah could have been referring not to Yoseif but to Yishmael?

Sure enough, Kli Yekar, makes that very suggestion. He goes to great lengths to explain the brothers' plans and change of plans and posits that they specifically sold him to the Yishmaelim with the expectation that as "cousins," they would show mercy towards Yoseif and not mistreat him.

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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The Weekly Shtikle - Vayishlach

When Yaakov learns that Eisav is coming to meet him with 400 men, he expresses great fear as stated (32:8) "vayira Yaakov me'od vayeitzer lo." There are various suggestions given as to the exact definition of the word vayeitzer. The predominant interpretation seems to be that it is from the same root as tzar, implying that Yaakov was stressed.

I suggest that perhaps this word is from the root of the word yeitzer which comes from the same root as tzurah, a form. While the body is the physical form of the human being, the yeitzer - both the yeitzer tov and the yeitzer hara - comprises spiritual form of the human being. Yaakov's yeitzer, his spiritual form, was one that directly opposed murder and violence, unlike his brother Eisav. Rashi writes that while vayira was indicative a fear that he himself may be killed, the connotation of vayeizter is that Yaakov was worried that he might be put in a position where he would have to kill others. In other words, Yaakov was troubled that he would be forced to act in a way that is antithetical to his yeitzer. Thus, vayeitzer can be interpreted to mean that his yeitzer was being bothered.

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

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The Weekly Shtikle - Vayeitzei

A number of years ago, an interesting story surfaced in one of the Jewish news outlets. A gas attendant at a station on the Palisades Parkway came up with a clever scam. When filling up for an Orthodox Jew, he would mention that on Passover, "one of your guys" filled up on gas but forgot his wallet and he paid for it instead. Many individuals ended up giving this man money in order to make a kiddush Hashem. But this is the 21^st century and thanks to social media, these stories began to spread and the attendant was exposed as a con artist. He targeted Orthodox Jews, however, because he knew he could rely on their honesty and integrity and feeling of responsibility.

To some degree, it is a similar tactic employed by our enemies around and within Israel who seem to constantly seek the signing of treaties and accords with Israel. The value of these deals, of course, is that the Jews can always be relied on to naïvely keep their word while their supposed counterparts in peace barely heed their side of the bargain. (This shtikle was originally published well before the groundbreaking Abraham Accords. We can only hope and pray that those treaties do not follow a similar pattern.)

This is by no means an original ruse. In fact, the last couple of parshiyos expose this as one the oldest tricks in The Book, literally.  First, Avraham is approached by Avimelech (21:22). It appears Avraham's success has led Avimelech to the realization that this is someone he better make sure to keep on his side. So, he engages him in a pact not just for the present but for generations to come. Then, as Yitzchak grows ever powerful, Avimelech approaches him as well (26:26) to secure a mutual deal. History would go on to show that while the progeny of Avraham and Yitzchak carefully kept their side of the deal to the best of their abilities, the Philistine descendants of Avimelech most certainly did not.

Finally, in the end of our parsha we find Lavan pulling a very similar stunt. After realizing he could never overcome Yaakov as a foe, Lavan demands a covenant with Yaakov, ensuring that Yaakov would not act against him. But many generations later, Bil'am had no qualms about dishonoring this agreement in attempting to destroy Yaakov's offspring. (See commentaries to Bemidbar 22:25 who note that the donkey was running Bil'am into the very monument that is mentioned in our parsha in order to remind him of this covenant.)

And so it has been and so it will likely always be. But I am not at all suggesting that this is something that should change. In fact, in a Rosh HaShanah shtikle, I suggest that it is in the merit of our steadfast trustworthiness in honouring our agreements with others – whether they keep their side or not – that HaShem honours the covenant made with our forefathers, even if we are guilty of violating our pledge to keep the Torah in its entirety. It is simply a virtue that makes up the fabric of our nation.

Have a good Shabbos.

 

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: Wordsthatsticktogether

Dikdukian: From his Sleep

Dikdukian: Complete it

Dikdukian: Qualification of the AHOY rule

Dikdukian: Different Types of Kissing

Dikdukian: Come on, People - Part II

AstroTorah: Did Yaakov Leave the Solar System by R' Ari Storch

AstroTorah: Yaakov's Lesson on Zemanei HaYom by R' Ari Storch

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The Weekly Shtikle - Toledos

This week's shtikle is dedicated le'iluy nishmas my rebbe and Rosh HaYeshivah of Yeshivas Ner Yisroel, Harav Yaakov Moshe Kulefsky, zt"l (Yaakov Moshe ben Refael Nissan Shlomo) whose 25^th yahrtzeit is this coming Sunday, 3 Kisleiv.

At the beginning of this week's parsha, we have the well-known episode of Rivkah's difficult pregnancy and the subsequent birth of her twin sons. As her pregnancy concludes, we are told (25:24) "v'hinei somim b'vitnah," behold there were twins in her womb. As many commentaries point out, the word hinei is used to express the novelty of the matter. This would be understandable under any other circumstance. However, the pasuk just before details the prophecy that Rivkah received, making it very clear that she was carrying twins. So there should have been no surprises when she actually gave birth to twins.

Some commentaries suggest that even though Rivkah knew she was carrying twins, no one else did. The novelty of the matter was only experienced by the others present at the time. However, it remains to be seen why that fact alone would be worth accentuating in the pasuk.

R' Yaakov Kamenetsky, in Emes L'Yaakov, offers a fascinating approach. He suggests that in those times, twins were not all that uncommon at all. If we incorporate all of the midrashim, there were indeed multiple instances just in sefer Bereishis. However, the common occurrence was twins of opposite gender. To have twin boys was actually quite rare. This explains why the pasuk is worded in this way.

(He uses this same idea to explain Chavah's assumption at the birth of Sheis. The previous boys were born with twin sisters. Shais, however, was not. This was a clear indication to her that his birth was to fill the void left by Hevel's demise.)

Have a good Shabbos and Chodesh Tov.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: (From the) The Fats of the Land

Dikdukian: Be'er Sheva / Shava

Dikdukian: I will eat, You will eat

AstroTorah: Yaakov and Eisav's Interesting Birthdays by R' Ari Storch

AstroTorah: When is Rosh Chodesh? by R' Ari Storch

AstroTorah: Fighting in Kislev by R' Ari Storch

AstroTorah: Sweet Fifteen by R' Ari Storch

 

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The Weekly Shtikle - Chayei Sarah

Rashi (24:10) comments that Avraham's camels were discernible for they would go out muzzled so as to prevent them from eating from fields that did not belong to him. Ramba"n (pasuk 32) objects based on the gemara (Chullin 5b) that states that HaShem does not bring about mishaps even through the animals of tzadikim. The example given later (7a) is the donkey of R' Pinchas ben Yair that would not even eat tevel. If so, how could it be that Avraham had to be worried about his animals stealing to the point where he had to muzzle them? Should this same merit not have been present in the house of Avraham Avinu?

There are a number of answers given. R' Ovadia miBartenura answers that perhaps the donkey of R' Pinchas ben Yair was different because it was the donkey he used personally for travel and there was a stronger bond, so to speak, between the donkey and him. But these camels were not camels that Avraham used but just camels that he owned and perhaps that is why they were not subject to this merit. But maybe Avraham's own personal donkey was.

R' Yaakov Kamenetsky, in Emes l'Yaakov, makes an interesting suggestion, based on one of the kinos from Tisha B'Av. It seems that this "miracle" of the animals avoiding issurim was connected to Eretz Yisrael. Maybe it was only in Eretz Yisrael that this happened. But in chutz la'Aretz – Charan for example – the animals would need to be muzzled. The difficulty I found with this offering, though, is that this seems to be based on Rashi and Ramban's argument being later on in pasuk 32. But Rashi says already on pasuk 10, when Eliezer first left, while still in Eretz Yisrael, that the camels went out muzzled. A reader has pointed out, though, that perhaps we can suggest the kedushah of Eretz Yisrael which is presumably the catalyst of this miracle, was not yet present to the same degree in the times of Avraham. 

Sha'arei Aharon offers a different approach. Tosafos in Chullin seem to make a distinction between food that is itself forbidden in its essence and food that is not by its nature forbidden, but is forbidden due to external circumstances. The example in Tosafos is eating before havdala where there is nothing wrong with the food itself but rather the time it is being eaten. Perhaps that is the difference here. The donkey of R' Pinchas ben Yair would not eat tevel. Tevel is universally forbidden in its essence. But the food that Avraham's camels would have eaten was not forbidden by nature, but only because it belonged to others.

Another suggestion made by the same reader as above is that the animals' special, observant behaviour is very much a miracle. In the story of R' Pinchas ben Yair's donkey, he was not aware that the food was tevel. Avraham, however, would not be permitted to rely on this miracle and assume that his camels would not eat other people's food. Additionally, Avraham constantly endeavoured to set an example to the people around him as to how a person should act. Even if he could rely on his camels to not steal from neighbouring fields, it was necessary for his camels to be muzzled to set an example to the masses.  

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Dikdukian: Different Forms of Yirash

Dikdukian: My Master's Brother(s)

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