The Weekly Shtikle - Beshalach

As the Egyptians realized they were doomed when their chariots began to collapse in the middle of Yam Suf, they proclaimed (14:25) "Let us flee from the Israelites for HaShem is fighting for them in Egypt!" At least, this is the simple literal understanding of what they said. But the last phrase is very puzzling. They were not in Egypt. HaShem wasn't fighting their battle in Egypt. Rashi starts by interpreting the word beMitzrayim as really meaning baMitzriyim, not in Egypt but with the Egyptians. That solves the problem rather simply.

He then brings another, less direct approach from the Mechilta. Just as those who in the sea were being smitten, so too those who remained in Egypt were being simultaneously smitten.

However, the Targum Onkelos on this pasuk is rather intriguing. He writes that the Egyptians were declaring that this was the same Strong Hand of God that fought B'nei Yisrael's battles in Egypt. A polytheistic belief system, such as that to which the Egyptians subscribed, is forced to attribute boundaries to their deities by some sort of criteria such as location, time or specific strength. As much as the Egyptians recognized HaShem's Hand in the meting out of the ten plagues, they still did not appreciate our monotheistic beliefs. It would seem from this pasuk that they believed that HaShem's powers were somehow confined to Egypt. They chased B'nei Yisrael with the belief that His Mighty Hand would not reach them outside of those boundaries. When they witnessed the miraculous collapse of their chariots, they finally began to realize their error. They recognized that the God who brought their nation to its knees on its home turf knows no boundaries and was now bringing them to their ultimate demise.

(I'm not 100% sure I have accurately understood the tense of the targum. But I believe the idea is valid independently, as well.)

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Happy 19th Birthday, Dikdukian!

Dikdukian: Ba'al Tzefon

Dikdukian: Exceptions Ahoy

Dikdukian: Midash, HaShem...

Dikdukian: Leave us Alone

Al Pi Cheshbon: Chamushim

AstroTorah: The Gemara's Aliens? by R' Ari Storch

 

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The Weekly Shtikle - Bo

This week's shtikle is dedicated le'iluy nishmas Dovid Pesach ben Tzvi Hirsh HaLevi whose 6^th yahrtzeit is this coming tomorrow, 6 Shevat.

I wrote the following 7 years ago as an observation regarding a raging political battle related to illegal immigration. Not a lot has changed since then:

Without getting too deep in the political weeds, one way to understand the dispute is a disagreement as to whether or not certain individuals are desired as residents of this country. Shall we build a wall to keep out all but those who wish to enter through fully legal means? Or is it proper to let anyone in who wants to enter? What shall be done with those who have already managed to enter illegally? Every nation needs to devote significant thought to the issue of whom they want to let in and at times, even consider those who are already there and whether they should remain.

There were certainly many facets to the subjugation in Mitzrayim and the subsequent redemption. This national issue was very much part of the story line. At the very beginning of Shemos, we learn about Paroah's convention to decide what to do about their "Jewish problem." One must assume that expulsion was an option that was on the table, in theory. Many nations throughout history have certainly had no qualms about that course of action. It seems from the dialog that "ve'alah min ha'aretz," mass emigration was not a desirable result. This strategy dates back even further to Paroah's clear apprehensions with the journey to bury Yaakov Avinu in Eretz Yisrael. And so, it was decided that the best strategy – not unlike that of the Soviet Union  –  was to keep, contain and subjugate them.

As the mission towards deliverance begins, the dialogue consists primarily of Moshe trying to convince Paroah to let B'nei Yisrael leave for B'nei Yisrael's sake, not the sake of Paroah or Mitzrayim. However, after the attrition of the initial seven plagues, at the beginning of this week's parsha, we begin to see a shift. After Paroah stubbornly ignores Moshe's warning about the locusts, his closest courtiers have had enough and insist (10:7) that he let them go. We all know how that turned out.

Later, in the preamble to the ultimate plague of makas bechoros, Moshe foretells (11:8) that these servants would give up on convincing their ruler and come to Moshe on their own and beg him to leave. Sure enough, as the events played out, Paroah himself came to Moshe and Aharon and the entire nation eventually came to the realization that under no circumstances could the nation sustain B'nei Yisrael remaining in their midst. Finally, we were given the one expulsion in our history that we were actually longing for.

Have a good Shabbos.

 

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

 

Shtikle Blog Weekly Roundup:
Dikdukian: Talented Locusts

Dikdukian: Better not Butcher This One

AstroTorah: Korban Pesach in the Sky by R' Ari Storch

AstroTorah: The Death Star (Ra'ah) the classic by R' Ari Storch

 

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The Weekly Shtikle - Va'eira

In this week's parsha, the story is briefly paused for a condensed review of the generations leading from the sons of Yaakov to the main players in the story. The pesukim review the children of Reuven and Shimon and then the progeny of Levi in order to reach Aharon and Moshe. One of the subtle differences between the review of Reuven and Shimon and that of Levi is that the former are introduced with (6:14) "The sons of…" Levi, however, is introduced with (6:16) "These are the names of the sons…"

I recently heard a shiur from Rabbi Frand in which he quotes the Shelah (Shenei Luchos HaBeris) who addresses this nuance. He writes that Levi saw with ruach hakodesh that the nation would be enslaved by Egypt but his descendants would not be subjected to the harsh subjugation like the rest of the people. He wanted to ensure that his offspring did not lack the sensitivity to commiserate with the rest of the nation. He therefore gave them names that would serve as a constant reminder of their predicament. Gershon is named for the fact that they were strangers in the land. Kehas is derived from the word indicating that their teeth were blunted and Merari's name was reminiscent of the bitter conditions.

Rabbi Frand goes on to explain that Levi's mission was surely accomplished. When he is tending the flock of Yisro, he is captivated by the burning bush and comes closer to observe. Traditionally, based on the midrash, the bush symbolized the Jewish people. As much as they were mistreated and persecuted, they are still never consumed. This is what caught Moshe's attention. It is unclear at what age Moshe left Egypt but by all accounts, this was over 60 years after he had fled. Still, after all these years, his people were top of mind.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

 

Shtikle Blog Weekly Roundup:

Dikdukian: Plurals and Singulars

Dikdukian: Netziv and the Missing Yud

Dikdukian: The Strange thing about Frogs

Dikdukian: Dikdukei Va'eira by Eliyahu Levin

Dikdukian: Leshon Yachid veRabbim by Eliayhu Levin

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The Weekly Shtikle - Shemos

Long before the invention of computers, there was a different kind of "artificial intelligence" that certain sectors of the public relied on – astrology. It is clear that there was some validity to the art. But just like modern artificial intelligence, there were some obvious flaws.

At the beginning of this week's parsha, Paroah decrees (1:22) the entire nation to throw their newborn boys in the Nile. Rashi, elaborating on the gemara (Sotah 12a), explains the Egyptian astrologers became aware that the eventual saviour of the Hebrews was born on that day but they were unclear as to whether he was from the Egyptians or the Israelites. The (unsuccessful) decree was meant to cover all the bases. So, what went wrong with the stars?

Kli Yekar exposes the flaw that left the Egyptians astrologers befuddled. Moshe was indeed born from a Jewish mother. However, he was adopted by Bisyah, Paroah's daughter, to the extent that the pasuk recounts (2:10) "and he was a son for her." The gemara (Megillah 13a) teaches from here (with an accompanying pasuk in Divrei Hayamim 4:18) that one who raises an orphan in their own home is considered as if they had given birth to him. This is not an empty platitude. Even the Divine forces that govern the signs that are delivered by the stars consider this as fact. This is why the Egyptians could not be sure.

This idea helped me decipher an issue I had a couple of weeks back. The midrash (couldn't track it down at this time) explains that Potifar's wife chose to pursue Yoseif because she saw through astrology that they would share a common progeny. Her mistake was that this was to come about through Yoseif's marriage to Osnas, her daughter. But we are also taught that Osnas was actually adopted by Potifar and his wife but in truth, she was the daughter of Dinah. So how did Potifar's wife see in the stars that she would share offspring with Yoseif? But now we may understand that the signs provided by the stars were not based solely on absolute biological parenthood. Adopting Osnas made her truly part of the family, as far as astrology was concerned.

Have a good Shabbos.

 

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Dikdukian: Nothing to See but Fear Itself

Dikduian: Bas Paroah
Dikduian: From the Children of the Hebrews
Dikduian: The Strange Thing about Straw
Dikduian: Affliction
Dikduian: Raamseis

Dikduian: Dikduk Observations on Shemos by Eliyahu Levin

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The Weekly Shtikle - Vaychi

Yesterday, 12 Teves, was the 18^th yahrtzeit of Rabbi Joseph Schechter of Ner Yisroel. This week's shtikle is dedicated le'iluy nishmaso, Yoseif ben Eliezer Z'ev.

Before Yaakov blesses all his children together, Yoseif brings his sons to Yaakov to be blessed. "And he blessed them on that day saying, by you Israel shall bless saying, may HaShem make you like Efrayim and Menasheh." Rashi validates Yaakov's prophecy by explaining that the blessing was that for generations to come Jews would bless their children to be like Efrayim and Menasheh. Indeed, it is the practice of most Jews to bestow this blessing upon their sons every Shabbos night. Yaakov was blessing his grandchildren that they should merit to be the paradigmatic children like whom all parents hope and pray their children will become. 

Although the pasuk begins vayevarecheim, and he blessed them, the actual blessing itself begins becha, by you, in the singular. The word bachem would have been expected in that situation.

When we bless our children to be like Efrayim and Menasheh, it is certainly a tribute to them and their righteousness, having been brought up in a foreign land, surrounded by negative influences and nevertheless emerging as the great men they were. However, the word becha would seem to be referring to Yoseif. It is a tribute to Yoseif and the diligence and dedication with which he brought up his precious children in the most loathsome of societies that we pray that our sons be like his. Therefore, this blessing of Yaakov was very much directed to Yoseif as well.

Chazak, chazak, venischazeik!

 

Have a good Shabbos.

 

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Dikdukian: You Make the Call: Aveil Mitzrayim

Dikdukian: Efrasah, What is your Real Name

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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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