The Weekly Shtikle - Tazria / Metzora

The main topic of this week's parshios, Tazria and Metzora is the sickness known as tzara'as. Tazria deals mainly with the assessment of tzara'as. In Metzora, we begin to discuss the recovery process. We find that a metzora must bring two birds after his tzara'as has gone away (14:4). One of the birds is slaughtered and the other is sent away. Why?

Rashi there writes that the reason why birds are brought is because they talk a lot and the reason why one becomes afflicted with tzara'as is because he spoke leshon hara. Be'er Moshe, in the introduction to chelek 3 of his teshuvos, (as well as a number of other commentaries,) explains that the slaughtering of the bird is to symbolize how we must be aware of when to keep our mouths shut and to prevent whatever negative words we were going to say. However, the most complete way to battle leshon hara is not by complete verbal repression. One must be able to speak normally, using his mouth for good, for divrei Torah. He must be able to converse with individuals but in a way that he watches his words and doesn't say anything wrong. Therefore, the second bird is sent out into the world symbolizing how one is supposed to go out and talk naturally, but the bird is first dipped in the blood of the dead bird, to show how he must always keep in mind his responsibilities to refrain from speaking evil.

The Chofetz Chaim encountered numerous challenges trying to get haskamos for his sefer on leshon hara. On one occasion, he was given a test where someone engaged him in conversation for 6 hours on all sorts of issues of the day. Yet, any time the conversation would gravitate towards the denigration of individuals, he would put a quick end to it. Indeed, the Chofetz Chaim was the true embodiment of the above.

See also this year's offering from Noam Jacobson. He points out that many of the procedures that the metzora follows resemble those of aveilus. As we are told, someone who contracts tzara'as is compared to one who has died. Indeed, part of him has. The two birds symbolize these two aspects of the metzora himself – the part of him that died and the part that has survived and is now integrating back into society.

Have a good Shabbos and chodesh tov.

Eliezer Bulka

Shtikle Blog Weekly Roundup:

Dikdukian: White Hair

Dikdukian: Meaning of "kibus" by Eliyahu Levin

Dikdukian: Various Dikduk Observations by Eliyahu Levin

 

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The Weekly Shtikle - Pesach and the Final Days

As the loss of Rabbi Moshe Hauer, z"l, is still a fresh wound for many of us, I felt it would be appropriate to quote a beautiful thought I heard in a shiur from him a number of years ago.

While refraining from all leavened products for a week or so always proves to be quite the undertaking, in the Beis HaMikdash, it was the norm, with only a few exceptions. As we read a number of weeks ago, we are told (Vaikra 2:11) that all minchah offerings must be free of any leaven or sweetener. Allegorically, we find in the gemara (Berachos 17a) that se'or, leaven, is commonly associated with the yeitzer hara. However, Netziv in Haamek Davar offers another understanding of se'or and why it is forbidden on the mizbei'ach and relates it to Pesach as well.

The process of making bread will always require a significant degree of human contribution to process wheat into flour and then dough and then to bake it. However, the addition of a leavening agent represents an added degree of meddling with the natural process to alter the final product. (Those of us whose family has recently taken up the hobby of sourdough baking are certainly quite familiar with this reality.) The complete absence of all leaven represents the refraining from trying to inject our own intervention to manipulate the nature that HaShem has put in place, rather than letting things take their own Divine path.

Certainly, in the beis hamikdash, where our primary goal is to become closer to HaShem, it is appropriate to minimize our own machinations and submit ourselves to the will of HaShem. That is why leaven is not appropriate. As Netziv continues to explain, this is similarly the theme of the yom tov of Pesach – the rooting of emunah in HaShem in the collective hearts of our nation. With very little action on our part, we were witnesses to unimaginable miracles leading to our exodus from Mitzrayim.

Rabbi Hauer, z"l, (audio link, start at 24:38 mark) discusses this idea in a shiur on Netziv and extrapolates it to extend throughout Pesach to the last days of yom tov when we commemorate the splitting of Yam Suf. There too, amidst all of the panic in the wake of the steadily advancing Egyptian army at the apparent dead end, Moshe commands the nation (Shemos 14:13) not to fear but rather, to simply stand and witness HaShem's great deliverance. What better time to drive home this message for the ages than the end of a full week without any bread.

Have a chag samei'ach.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Al Pi Cheshbon: Omer Counting in Different Bases

Dikdukian: Exceptions Ahoy!

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The Weekly Shtikle - Leil Seder

(Apologies for not getting this out in time for the Israeli readers.) I originally posted this thought 12 years ago, following the Bar Mitzvah of a cousin who is named after my great uncle, Rabbi Lord Immanuel Jakobovits, z"l. I could not resist the timing as this same cousin has just concluded sheva berachos following his wedding last week.

I heard a very beautiful insight which is perfect for seder night. My cousin, Dr. Yoel Jakobovits, described how they recently discovered some unpublished notes from his father, Rabbi Lord Immanuel Jakobovits, z"l. This was one of the gems found therein.

We lead into Pesach with the haftarah of Shabbas HaGadol which ends with the tidings of the ultimate redemption and the arrival of Eliyahu HaNavi. In the gemara we find a number of references to Eliyahu's role in resolving disputes when that great day does come. In unresolved halachic matters the gemara will state teiku. Although the word does have an actual meaning in Aramaic, it is traditionally said to stand for Tishbi yetareitz kushyos ubaayos, Eliyahu (HaTishbi) will resolve the matter. In monetary matters we often find hashaar yehei munach ad sheyavo Eliyahu, the money that is subject to dispute will be placed aside until Eliyahu comes and resolves the matter. 

Lord Jakobovits explains why this role falls upon Eliyahu. It can be fairly safely stated that Eliyahu's defining moment was the showdown with the prophets of Ba'al at Har HaCarmel. He showed unwavering faith as he took on the masses, putting his life and everything he believed in on the line. But in addition to standing up to the staunch believers on the opposing side, he challenged the rest of the nation to quit sitting on the fence and waiting to jump on one bandwagon or the other. He demanded, with his timeless words, (Melachim I 18:21) "ad masai atem posechim al shnei haseipim," how long will you continue to waver between the two opinions? (Note the connection to Pesach with the use of the same word.) With this, Eliyahu earned the eternal role as the resolver of doubt. 

But while we yearn for Eliyahu to be called upon to fulfill this role in the ultimate redemption, we find that Eliyahu makes various "appearances" in our times. Notably, many of these visits seem to involve children. Eliyahu is known as the mal'ach haBris and we have a seat for him at each one. On the night of the seder, when there is so much focus on transmitting the stories and traditions to our children, Eliyahu visits once again. There is a connection. Lord Jakobovits posits that our children represent the essence of safeik, doubt. While we adults are, for the most part, set in our ways, the direction our children's lives might take very much hangs in the balance. We are tasked with shaping and molding them into the characters we would like them to become and we need the guidance of Eliyahu HaNavi to guide us on this mission.

Have a chag kasher ve'sameiach and a good Shabbos!

 

For a collection of previous seder night shtikles, please check out my archive of past Seder shtikles.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: Hagieinu vs Yagieinu

Dikdukian: Chad Gadya

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The Weekly Shtikle - Vayikra

Today, 2 Nissan, marks the 20^th yahrtzeit of my Bubbie. This week's shtikle is dedicated le'iluy nishmasah, Yehudis bas Reuven Pinchas.

This coming Sunday, 4 Nissan, marks the 8^th yahrtzeit of my wife's grandmother, Rebbetzin Faigie Frankel. This week's shtikle is dedicated le'iluy nishmasah, Leah Feiga bas Aharon Tzvi.

This week's parsha deals with a number of different versions of the korban chatas, the sin offering. The sin offering of the nasi is introduced in a slightly different way than the others. The other versions of the chatas offering are introduced with the word (ve)'im, and if... The nasi's chatas, however, is introduced (4:22) with the word asher, when the nasi sins.

 

Rabbeinu Bachya approaches this linguistic discrepancy in the simplest manner. He writes that it is the nature of a man in a position of power to be consumed by haughtiness and hubris which is most likely to lead to sin. So, while the sin of others is introduced more indefinitely, "if it would happen to be that a person were to sin," the sin of the nasi is introduced almost as a certainty.

 

Rashi provides a more homiletic interpretation of the word asher from the midrash. Asher is like ashrei, praised. The pasuk is actually giving praise to the nasi, not for committing the sin, God forbid, but for having the integrity to come forth and admit it. After all, without the admission there would be no sacrifice. The high public position makes it all the more embarrassing to admit guilt. Praised is the generation whose nasi swallows that embarrassment and has the gumption to do what is required of him.

 

Malbim offers another positive approach related to that of Rashi's. The words asher and im are actually interchangeable (see Rashi Rosh HaShanah 3a). There is one slight difference between the word im and the word asher, used to mean im. The word asher is used to denote a possibility which we would like to occur while im simply implies a possibility. The best example of this is in parshas Re'eih. The parsha begins by explaining what will trigger the blessings and the curses. The pasuk states (Devarim 11:27) "Es haberachah asher tishme'u... (pasuk 28) vehakelalah im lo sishme'u." The translation is the same for both, if you will listen or if you will not listen. However, since listening is what we want to happen, the word asher is used whereas the word im is used for not listening. Here, too, we want the nasi to be one who will come forth and admit his sins. It is his position of power and influence that makes it most important for him to possess this quality. Therefore, the Torah introduces his sin offering with the word asher.

 

Have a good Shabbos and chodesh tov.
Mishenichnas Adar Marbim beSimchah (see Rashi, bottom of Taanis 29a)

 

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Dikdukian: Keves vs. Kesev

Dikdukian: Birkas HaIlanos

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The Weekly Shtikle - Vayakheil / Pekudei

In this week's parsha, (35:30-35) Moshe Rabbeinu informs B'nei Yisrael that Betzalel will be in charge of overseeing the construction of the mishkan. He states that HaShem has instilled in him a special spirit of wisdom and understanding. After explaining this wisdom in more detail, Moshe adds (35:34) "ulhoros nasan belibo," and He has placed in his heart the ability or desire to teach. It was not sufficient for Betzalel to be familiar with all the crafts necessary for the construction of the mishkan. He needed to be able to teach it to others so that they may participate as well.

In examining this pasuk more thoroughly, there are two very important lessons that are taught in this seemingly simple phrase. The first is that no wealth of knowledge ever guarantees the ability to teach. Betzalel was brought to the highest levels of knowledge and understanding but that was not enough. In addition to the wisdom vested in him by HaShem he also required a separate Divine inspiration for the ability to give over that wisdom to others. The art of teaching is a necessary wisdom unto itself. This point is made by Ohr HaChayim and R' Moshe Shternbuch on this pasuk.

This pasuk also teaches us that while one might attribute other areas of wisdom to the brain or mind, the essence of teaching is in the heart. It is not even enough for one to spend day and night studying and learning how to teach. No matter how much knowledge one is able to place in his brain, without a teaching heart it just does not work. Therefore, in addition to enriching Betzalel's intellect with the wisdom and knowledge to perform all the necessary tasks, HaShem instilled in him all the necessary components to make the training process as smooth as possible. (In truth, it has been noted that throughout Tana"ch, we don't find a separate word used to refer to the brain. So lev would also cover matters of pure intellect and this second inference is not so strong.)

Chazak, chazak, venishchazeik!

Have a good Shabbos.

Mishenichnas Adar Marbim beSimchah!

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: A Wise Correction

Dikdukian: Ve'asa Vetzalel

Dikdukian: Kikar Zahav

Dikdukian: The Lord and the Rings

Dikdukian: Tarshish Shoham

Dikdukian: Sham and Shamah

 

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The Weekly Shtikle - Ki Sisa

I heard the following recently from a shiur by R' Asher Weiss. There is a famous approach attributed to Ramba"n (20:12) regarding the aseres hadibros. With the obvious exception of the commandment to respect one's father and mother, the first half of the dibros are very distinctly confined to matters bein adam laMakom – between Man and his Maker. The second half quite conversely deals with matters between Man and his neighbour.

In our parsha, when the luchos are given to Moshe (31:18) the word luchos is written without a vuv, as if it is singular – luchas. Rashi comments that this nuance is meant to indicate that they were equivalent. Rashi, however, does not elaborate as to what the nature of this equivalence is. R' Asher Weiss suggests these two ideas may be fused together. The dibros could have been delivered on one slab of stone. Why was it necessary to split them into two? It is never sufficient to be especially diligent regarding mitzvos bein adam laMakom while being lax in matters with other people. Nor is the inverse acceptable. Both realms of Torah observance are absolutely necessary to achieve any level of completeness in the service of HaShem. This idea is expressed further in the events that followed the giving of the luchos.

When Moshe comes down from the mountain and observes the devastating situation that had unfolded (32:19) he throws down both luchos in anger. The pasuk, as we read it, states that he threw them from his hands. However, the word yadav is written without a second vuv, as if it is to be read to miyado, from his one hand. R' Yisroel Salanter explains that when Moshe observed the golden calf, it was abundantly clear that the nation had failed in their observance of the first tablet. They directly disobeyed the commandment not to have other gods. But Moshe had a notion that perhaps they could still maintain their connection to the second half of the dibros. But HaShem made it such that both were thrown down and destroyed to bring home this notion – that there is no such thing as observing one half of the covenant with HaShem while ignoring the other. If one part goes down, it all comes down.

Have a good Shabbos.

Mishenichnas Adar Marbim beSimchah!

 

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:

Dikdukian: Kol Annnos

Dikdukian: Yeiaseh vs.Taaseh by Ephraim Stulberg

Dikdukian: No More Drinking

Dikdukian: Minimizing Sin

Dikdukian: Whys and Wherefores

Dikdukian: Need to Bring this Up

Dikdukian: Oops (Parah)

Dikdukian: Let Your Heart Not be Desolate (Parah)

 

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The Weekly Shtikle - Purim

By now I'm sure most of you have seen or read all sorts of inspiring thoughts making the obvious connection between the events of the day and the story of the megillah. (One clever observation I saw from Noam Jacobson highlighted the fact that the Iranian regime was the epitome of a Haman, more so than any of the numerous individuals and nations who sought to obliterate us over the generations. They all had elaborate schemes which would certainly take years to carry out.  Only the Iranians, with their nuclear ambitions, sought to carry out an instantaneous genocide – beyom echad – as Haman did.)

This morning, I noticed a much different historical context in the story of Purim. As is well-known and much discussed, there is a deep connection, albeit ironic, between Purim and Yom HaKippurim. It begins with the similarity of the name and goes off in many different directions. On Yom Kippur, we read the story of Yonah who was commanded to inform the great city of Nineveh that they were to be destroyed for their wicked deeds. One of the common understandings of Yonah's reluctance to deliver this prophecy is that he was afraid that if the gentile city of Nineveh were to repent – as they, in fact, did – it would reflect drastically upon the Jews of the time who seemed resistant to the many rebukes from the prophets.

Perhaps Yonah's reasoning was virtuous and even justified, if looked at merely in the context of the present day. But a line in the selichos for Taanis Esther reveals what the flaw in his approach might have been in the greater context of Jewish history. In the first selichah, as we poetically retell the story of Purim, we recount that they learned the lesson from Nineveh that through teshuvah and tefillah, we can annul a most devastating decree.

Even if the teshuvah of Nineveh had negative consequences for the Jews of the time, it served as a blueprint for future generations to inspire them to never lose hope to achieve salvation through prayer and repentance. And the inclusion in the selichos is surely a call to all further generations – including our own – to never lose hope in the most trying times and to always have faith in the power of our deeds and our words to bring deliverance to our nation.

Have a  Purim sameiach!
Mishenichnas Adar marbim be'simchah

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Please see my Purim archives for some more insightful (hopefully not inciteful) thoughts on Purim. 

Shtikle Blog Weekly Roundup:

Dikdukian: Dikdukian Posts on Megillas Esther                                                                                                                                              

Please visit the new portal for all Shtikle-related sites, www.weeklyshtikle.com

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

 

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