Parashat Shavua

Hemdat Yamim Parashat Truma 5763

Hemdat Yamim Parshat Terumah 6 Adar I 5763 ============================== This edition of Hemdat Yamim is dedicated to the memory of R' Meir ben Yechezkel Shraga Brachfeld o.b.m. ====================================== Eretz Hemdah is the premier institution for training young rabbis to take the Israeli Rabbinate's rigorous Yadin Yadin examinations. Eretz Hemdah, with its distinctive blend of Religious Zionist philosophy and scholarship combined with community service, ensures that its graduates emerge with the finest training, the noblest motivations resulting in an exceptionally strong connection to Jewish communities worldwide. ==================================================== The "Lowest" Common Denominator / Harav Moshe Ehrenreich In the first p'sukim of the parasha, describing the donations for the construction of the mishkan, the Torah uses the word, terumah (contribution) three times. The Yerushalmi (Shekalim 1:1) spells out how each mention corresponds to a different need that was fulfilled by the donations. "And they shall take for Me a contribution" (Shemot 25:2) corresponds to the collection for the adanim (the silver base which held the side beams of the mishkan). "From every person whose heart shall bring him to give, you shall take a contribution" (ibid.) refers to the collection of shekalim spent on public sacrifices. "And this is the contribution that you shall take from them" (ibid.:3) refers to the general collection for erecting the mishkan. ?he donation for the adanim and the sacrifices had to be worth exactly a half shekel, whereas the donation for the general building fund could be of any material or amount. Both the collection for the adanim and that for the rest of the mishkan had to do with construction. So why was it appropriate that different people contribute different amounts for the general fund and, specifically by the adanim, there had to be uniformity? The pasuk that hints to the adanim uses the term "take for Me." Vayikra Rabba 2:2 says that anytime the Torah says "for Me" it refers to something which does not change, not in this world and not in the world to come. The matter so referred to is "connected to Hashem," and just as He is eternal, so are the other matters everlasting (Eitz Yosef, ad loc.). Some examples are Bnei Yisrael, Eretz Yisrael, Yerushalayim, the mikdash, and the donation (of the adanim). Of all the matters mentioned, the one difficult one is the donation, which refers to a one-time act. What is the significance of the idea of an eternal value to this donation? Chazal learn from the pasuk, "And they will build for Me a sanctuary, and I will live within them" (Shemot 25:8) that Hashem will dwell not only in our encampment, but indeed in the midst of every individual person. It turns out that each Jew is like a mishkan, and thus he contains an element of each part of the mishkan. The adanim are, on one hand, the lowest part of the mishkan, lying low on the ground. On the other hand, they were the basis for the entire structure. So too, in reference to one's service of Hashem, the basis is one's "lowering himself" by total self-nullification in face of the Divine. He then can use the rest of his being, the heart, and mind, and limbs according to his specific abilities. Therefore, the contribution of the adanim, which corresponds to the humility at the base of the structure, must be one in which a person gives no more than anyone else. Regarding the rest of the mishkan (corresponding to general Divine service), one can give according to his will (using his unique personality). We should note that the self-nullification is specifically the thing which causes one to be considered "for Me" and connects him to Hashem, and, in turn, gives him an eternal element. =============================================== P'ninat Mishpat - Distancing Damages - Part VII - Damage of Sight One of the harder to define damages that one can protest is hezek r'eeya (damage caused by what one sees). There are different elements to this type of damage. In certain cases, there can be outright breaches of modesty. (See Rashi on Bamidbar 24:5, that Bnei Yisrael are praised for ensuring that one could not see into his neighbor's home). Another element is that there are times that one farmer, with too good a view of his neighbor's successful crops, can cause damage through ayin hara (Bava Batra 2b). The most standard type of hezek r'eeya is a general lack of privacy, which, for whatever reason, bothers many normal people. Thus, if two people break up a previously jointly owned courtyard, one can force the other to take part in erecting a fence between the two sections of the courtyard (Shulchan Aruch, Choshen Mishpat 157:1). Thus far, we have dealt with someone who wants to be out of the eye of others outside his family. However, even when there is no possibility or desire of full privacy, one may still demand partial privacy. One application is that people in a courtyard can force their neighbors to take part in the construction of a guard booth to prevent people from the reshut harabim (large, public domain) to be able to see into the relatively private courtyard (Bava Batra 7b; see Rashi on mishna). =============================================== Moreshet Shaul (from the works of Hagaon Harav Shaul Yisraeli zt"l) The Sanctity of Eretz Yisrael- part II (from Perakim B'Machshevet Yisrael, pg. 402) [We saw last time that there are two elements to the sanctity of Eretz Yisrael: the revealed, halachic element and the sublime, spiritual one. Some Jewish thinkers have stressed one, while others have stressed the other.] Eretz Yisrael also has a spiritual, healing element. R. Yehuda Halevi says that we should look at the cessation of prophecy during the Second Temple period as a punishment for the insufficient response of the Babylonian exiles to return to Eretz Yisrael at that time. In kind, the future, final redemption must be preceded by the nation reawakening to return to its land. Only then will the nation be able to return to its spiritual health, using the Land's curing powers. The two approaches to the sanctity of the Land have found expression in regard to the modern phenomenon of the Return to Zion. Some put the stress on the practical mitzvot of the Land and the ability to reach clear, spiritual heights in Eretz Yisrael. This applies to a small cadre of holy people or, at most, those who will properly keep the mitzvot. Being in Eretz Yisrael, they felt, is spiritually dangerous for those who don't carefully keep all mitzvot, those who are overly involved in the mundane elements of the life on the Land, and certainly those who use it as a stage for actual violations. Therefore, there were those great rabbis who opposed the modern Zionist movement. Other Torah giants took R. Yehuda Halevi's positive approach to the nation's renewed attraction to Eretz Yisrael, even when motivated, in part, by external factors [like global anti-Semitism] and by segments of the Jewish people who were far from a spiritual life. They saw the situation surrounding the modern Zionist movement as a revelation of Divine Providence to begin a slow process of connection to the Land, which would bring on a flow of spirituality that will cause a return to Hashem. With this outlook, Rav Kook z.t.l. felt an obligation to encourage aliyah from all groups and to deal with those who lagged behind spiritually with care and sensitivity. One must be realistic in his demands on those stragglers and calmly explain to them the special essence of Bnei Yisrael. When "secular," agricultural settlements would be neighbored by religious ones, living examples of proper use of the Land, matters would improve sooner or later. Some continue to oppose Rav Kook's approach and point to the deterioration of the secular element of society as proof that he erred. However, they ignore two important points. Firstly, the religious community did not, to a great extent, answer the call to cooperate with the movement to return to Zion, and thus missed the opportunity to breathe life into those elements of our people. Secondly, it is still too early to judge the full outcome of the unfolding historical processes. It is not unrealistic to hope that the sparks of resurrection and increased soul-searching of much of the nation will turn into a powerful force which will march the nation toward renewing the covenant with its G-d, the G-d of the World and the G-d of the Land. ============================================== Ask the Rabbi (Due to the nature of this important question, this week we will only present the first leg of communictions between an architect and us to clarify the issues. Our final response will come next week. Read the question well, as it is as important as any answer. Please save this page, as we will only summarize the question briefly next week). Question: I am an architect, who routinely hires consultants (structural engineers, etc.) in order to draw up safe, complete plans. I did a rather small plan on a structure that required, as stated in the client's contract, consultation with engineers. It turned out that the engineers' work, which turned out to be crucial, cost close to my own charge for the plans. The client has refused to pay for their work, saying that he doesn't accept that a simple job should require such elaborate consultation and that he suspects we are "sticking him" unjustifiably. Usually, an architect does not pay his consultants until the money comes in, a practice about which I have some qualms. Should I pay the engineers out of my own pocket? They (devout, ethical non-Jews) have kindly told me that they want me to get paid before they do, but I want to do the right thing. On the other hand, at this stage in my career, the loss I would incur by paying would be a sizable chunk of my earnings, money I can use for family needs. Response: We salute you in the most enthusiastic terms for your resolve to do the right thing. According to halacha, you certainly are not required to pay someone who is willing to forgo payment, at least in the meantime. But business ethics is a matter that needs strengthening, and it is proper to do the right thing even when one has an excuse not to, including that the money can be used for good things. If more people would think like you (hopefully, many already do and/or will), then we can look forward to people referring to Jewish businessmen as "the devout, ethical, Jewish type." We trust Hashem to enable us to support our families, while not working on Shabbat, paying for Jewish education, etc. So too we should sanctify His name by doing the morally right thing and trust Him to enable us to survive and even prosper in this world and to pay our reward in the world to come. Practically speaking, as well, a reputation for integrity is a good investment, and you deserve one. We need to clarify the following before answering. Do you serve as a trusted middleman between clients and consultants, or do you hire the consultants on your own and use their charges to justify your total charge? Do you make any stipulations with your consultants on conditions? Are there clear standards among architects and engineers regarding questions of partial or non-payments? Do you feel you were at all negligent in your handling of the work done by the engineers and the preparation of the client for the possibility of a larger than expected payment? If so, how? ======================================================== Hemdat Yamim is published weekly in conjunction with Gemara Berura. Harav Shaul Israeli zt"l Founder and President Deans: Harav Yosef Carmel Harav Moshe Ehrenreich ERETZ HEMDAH 5 Ha-Mem Gimmel St. P.O.B 36236 Jerusalem 91360 Tel/Fax: 972-2-5371485 Email: eretzhem@netvision.net.il web-site: www.eretzhemdah.org American Friends of Eretz Hemdah Institutions c/o Olympian 8 South Michigan Ave. Suite 605 Chicago, IL 60603 USA Our Taxpayer ID#: 36-4265359

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