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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The Weekly Shtikle - Ki Savo

This coming Wednesday, 20 Elul, is the 2^nd yahrtzeit of my uncle, Rabbi Dr. Israel Rivkin. The shtikle is dedicated le’iluy nishmaso, Yisrael ben Refael Ze’ev.

The bulk of this week's parsha is taken up by the tochacha, literally the rebuke, in which we are warned of the terrible consequences of not heeding HaShem's word. The tochacha is preceded by a shorter, yet significant list of blessings that are bestowed upon us when we do perform the will of HaShem. There is a phraseology that is expressed almost identically in both the blessings and the curses. With regards to the blessings, it is written (28:2), "uva'u alecha kol haberachos ha'eileh vehisigucha," and these blessings will come upon you and overtake you. Regarding the curses, it is written (28:45), "uva'u alecha kol hakelalos ha'eileh urdafucha vehisigucha," and these curses will come upon you and chase you, and overtake you.

Although these pesukim seem extremely similar, R' Chayim Kanievsky, in Ta'ama D'kra, notes that when speaking of the blessings, vehisigucha is written without a vuv. However, when speaking of the curses, it is written with a vuv. He offers a fascinating interpretation of this discrepancy.

In parshas Naso (Bemidbar 6:23) the kohanim are instructed as to how to bless the nation. The Torah commands "amor lahem," say unto them. Rashi points out that although the word "amor" could have been written without a vuv, aleph-mem-reish, here it is specifically written with a vuv. The midrash (Bemidbar Rabbah 11:4) learns from this that the kohanim must not bless the nation hurriedly but rather carefully, intently and wholeheartedly. R' Chayim extrapolates from here that in general, a word written in its shortened form denotes hurry, whereas if it is written completely, it denotes a lack thereof. The meaning in our case, therefore, is that the blessings will come swiftly and rapidly. The curses, however, if they must come, will come slowly and gradually. An example of this is the slow progression with which tzara'as inflicts a person, rather than inflicting his body, clothes and house all at once. The purpose of this is to give a person the opportunity to react early and repent before the punishments grow and overtake him.

As one reader pointed out, this idea is found even more explicitly in the tochacha of Bechukosai where there is a clearly delineated progression associated with the curses whereas the blessings come all at once.

This theme may also explain the appearance of the word urdafucha, and they shall chase you, regarding the curses but not regarding the blessings. This refers to the "chasing" period when the retribution is only starting out gradually. At this point, the person is being chased to repent. It is only when he does not answer this call that the curses will overtake him. The blessings, conversely, will not chase you but simply come full force immediately.

This theme is quite pertinent to the month of Elul, in which this parsha always falls out. We are always given a window of opportunity, even an encouraging push, to repent for our sins before being punished fully. The month of Elul is prescribed for repentance and mending of ways so that we may achieve a favourable judgment for the coming year.

Have a good Shabbos.

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

Early on in the parsha, we are taught of two different mitzvos between man and his neighbour which share a common warning.  We must expend great effort to return a lost object to its rightful owner, be it an inanimate object or an animal. Immediately following, we are told that we must help our fellow Jew who is having difficulty loading his animal. In both cases, we are warned against ignoring the situation. (22:1-4)

What is curious about these warnings is the specific words used by Targum Onkelos. You shall not see the lost object - vehis'alamta. You shall not see the struggling animal - vehis'alamta. In both cases, Onkelos renders vesiskeveish. This is in line with  Rashi who translates it as a closing of one's eye as if he does not see. But for the lost object, the pasuk repeats at the end - lo suchal lehis'aleim. The word seems to be the same but here Onkelos renders l'iskasa'ah. One might translate this to mean you cannot conceal yourself. Interestingly, this is the same word that Onkelos uses in last week's parsha in the introduction to the case of the zakein mamreh - 17:8 ki yipaleh mimecha davar - when a certain case is baffling. The targum is arei yitichsei, when the matter is concealed from you.

Unfortunately, I haven't come to a clear understanding as to why the translation changes in our case. However, I did reveal a significant clue. This root does appear many times in the Torah (see Concordance.) There appears to be a pattern as to how Onkelos translates the word. Any time it is used in a passive sense such as referring to something being forgotten, he uses kasah. When the pasuk refers to an active ignorance, such as our cases and the case of a nation refusing to prosecute the crime of giving one's child to the molech, (Vayikra 20:4), the word kavash is used. The Commentaries on Rashi make quite an issue of the fact that Rashi repeats the same commentary on the second instance. Perhaps, their understanding of Rashi sheds some light on how Onkelos understood these two phrases. 

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

This week's parsha discusses a wide range of topics. Among them are the unique laws of eidim zomemim, the false, plotting witnesses who are given the exact punishment they planned to cause to the defendant. The manner in which they are refuted must be very specific as well as the timing of their disproof. The mishnah (Makkos 1:6) teaches that the refutation must come after the defendant had been sentenced but before the sentence was carried out in order for these laws to take effect. This is the famous conundrum of eidim zomemim, that the false witnesses are punished accordingly only if they ultimately fail but not if they succeed. The mishnah learns this law in cases of capital punishment from the pasuk (19:19) "And you shall do to him as he plotted to do to his brother." The fact that the Torah refers to the defendant as his brother indicates that he is still alive. If he has already been given the death penalty, the punishment referred to in this pasuk does not apply.

Similarly, the gemara (Sanhedrin 10a) learns from the pasuk (25:3) "And your brother shall be flogged before your eyes" that the punishment of lashes must not result in death for after the lashes, he must remain your brother.

Many commentaries question this understanding of the word ach, brother. After all, the pasuk (Vayikra 21:2) teaches us that a regular kohein may become tamei for the purpose of the burial of an immediate family member. There, the word ach is clearly referring to someone who is no longer alive. How can the aforementioned sources assume ach to be a living person?

Rasha"sh on the gemara in Sanhedrin offers an interpretation. The Torah uses the word ach in two different contexts. Sometimes it used to refer to an actual brother with a familial relationship. In this case, the relationship is not broken by death and thus, he remains a brother even after passing on. However, when the Torah uses the word ach to refer to a fellow Jew, the rationale is that he is your brother in mitzvos. He shares the same obligations as you. When he dies, he is absolved of his obligation to perform mitzvos and this brotherly relationship is severed. Therefore, the gemara justifiably extrapolates from the usage of ach that we are referring to someone who is still alive.

Have a good Shabbos and chodesh tov.
 
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

A special Weekly Shtikle mazal tov to my nephew, Tovia Yehuda Bulka of Yerushalayim on his bar mitzvah this shabbos.

In this week's parsha a word not used anywhere else in the Torah (although it is found 20 times in NA"CH) appears twice. The inhabitants of the ir hanidachas, the city that has been led astray, are referred to (13:14) as b'nei beliya'al. Later, when discussing the requirement to reach out to the needy and lend them money, we are warned (15:9) lest there be an inclination of beliya'al in your hearts not to lend to the needy since the shemitah year is approaching. This unique word is used to describe idolaters as well as those who refuse to lend money as shemitah approaches. The gemara (Kesubos 68a) draws a parallel between the two based on this one word and declares that one who averts his eyes from the mitzvah of tzedakah is as if he has engaged in idol worship. But what is the intrinsic connection?

I have purposely left beliya'al untranslated. It is difficult to attach an exact meaning to the word and we must therefore turn to the commentaries for the etymology of the word. Rashi writes that it is a contraction of b'li ol, without a yoke. It refers to someone who has thrown off the yoke of the service of HaShem. Clearly, one may only throw off a yoke if it was once upon him. This presents a difficulty regarding the reference to tzedakah as we are referring to someone who manages to completely escape the situation. Perhaps we may explain in the second case that it is referring to one who has thrown off the yoke of communal responsibility. The Torah is talking of someone who might very well appear to appreciate the importance of charity. But when push comes to shove and his loan is in danger of having to be forgiven, he is unwilling to fulfill his duty to society. He bears the yoke when it suits him, but is quick to unload it when it does not.

Another insightful rendering of the word is given by Rav Hirsch. He explains that it is a contraction of bli al, without one above, someone who acts as if there is no one above him. This may also be applied to the apprehensive lender. The shemitah year is one of the primary tests of faith. A farmer is required to put all his faith and belief in HaShem that despite the land being unworked for a full year, he will still pull through. The lender has to have a little faith as well. Someone who fears that the shemitah will interfere with his financial dealings fails to see HaShem's Hand and considers himself a master of his own destiny. It is this behaviour specifically that is labelled as beliya'al and is, by association, likened to avodah zarah.

Have a good Shabbos.

Eliezer Bulka
WeeklyShtikle@weeklyshtikle.com

Shtikle Blog Weekly Roundup:
Dikdukian: Oh Deer!

Dikdukian: Jewish Milk

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