Today's Learning Chullin 2:3-4 O.C. 472:14-16 Sponsored by Bechorot 37 Professor & Mrs. G. Ginsburg on the yahrzeits of mother Sarah Ginsburg a"h father Herzl Rosenson a"h and on the first yahrzeit of mother Lottie Rosenson a"h Hamaayan/The Torah Spring edited by Shlomo Katz Terumah Vol. XI, No. 19 (502), 8 Adar I 5757, February 15, 1997 In this week's parashah, we begin to read about the construction of the Mishkan/Tabernacle. The parashah begins: "Speak to Bnei Yisrael and let them take for Me a portion, from every man whose heart motivates him, you shall take My portion." On this the midrash observes, "Thus it is written (Devarim 15:10), 'You shall surely give him [i.e., a person in need], and let your heart not feel bad when you give him, for in return for this matter, Hashem, your G-d, will bless you . . .'" What connection does the midrash see between these two verses? Rav Aryeh Leib Zunz z"l (see page 4) explains that both verses teach that when a person gives charity, whether to build a Mishkan or to support a pauper, he is not giving of his own property. Everything we possess, in reality, belongs to Hashem, as King David said (Divrei Hayamim I 29:14), "Who am I, and what is my people, that we should muster the strength to donate in this manner [for the Temple]? For everything is from You, and from Your hand we have given to You." How then can Hashem reward a person for giving charity? The only thing that truly belongs to a person is his free will. This is the meaning of the verse quoted above, "[L]et your heart not feel bad when you give him, for in return for this matter," -- i.e., in return for your heart, your free will, agreeing to give, "Hashem, your G-d, will bless you." Similarly, the verse from our parashah says, "[F]rom every man whose heart motivates him . . ." The only part of the mitzvah that man can claim credit for is the fact that his heart motivates him; the remainder of the mitzvah is in the hands of G-d. (Shiyurei Kometz Haminchah, Drush L'parashat Beha'alotecha) ************************************ Parashat Terumah In Halachah This parashah contains three of the Torah's 613 mitzvot. These are: (#95) to build a Bet Hamikdash; (#96) never to removes the carrying-poles from the aron/ark; and (#97) to arrange the lechem hapanim/bread on the shulchan/table. (Sefer Hachinuch) "Like everything that I show you, the form of the Tabernacle and the form of all its vessels -- and so shall you do." (25:9) Rambam writes: It is forbidden to add to the city [of Yerushalayim] or to the courtyards [of the Temple], except through consultation with the king, a prophet, the urim v'tumim, and the sanhedrin of 71 members. This is learned from the above verse, particularly the phrase, "and so shall you do" (i.e., for all future generations), with Moshe taking the place of the king. (Hil Bet Habechirah 6:11) [In other words: There were certain sacrifices and other sanctified foods which were permitted to be eaten only within the Temple courtyards or within the walls of Yerushalayim. Because of the holy status assigned to these places, one could not expand them without the participation of all of the people listed above and the urim v'tumim/the Kohen Gadol's breastplate. This is learned from our verse, in which Hashem said to Moshe, "All of the conditions which are present when you are building the Tabernacle today must be present any time future generations wish to expand the Tabernacle's successor, the Temple." Although there was no king in Moshe's time, Moshe took the place of the king.] Regarding the ketoret/incense which was burnt in the Mishkan and later in the Temple, Chazal said, "If you would only add to it a measure of honey, no one could withstand its (pleasant) aroma. Then why don't we add honey? Because the Torah prohibited honey from being brought as a sacrifice to Hashem." Rav Avrahamele of Ciechanow z"l (see page 4) asked: What kind of question is that? Surely the sage asking it knew that an explicit verse forbids honey from being brought as a sacrifice?! The lesson, however, is as follows: Don't try to improve on the Torah. One who says, "I can make the aroma even better by adding honey" or "I can make such and such mitzvah nicer by altering it," is simply mistaken. ************************************ "[F]rom every person whose heart motivates him you shall take My portion. This is the portion which you shall take from them: gold, silver and copper (25:2-3) Rav Moshe Chafetz z"l (Italy; ca 1700) notes the apparent contradiction between verse 2 and verse 3. On the one hand, Hashem says that gifts for the mishkan should be taken from those who offer out of the goodness of their hearts. On the other hand, Hashem says, "This is the portion which you shall take from them," implying that it should be taken forcefully. The reason for this is very simple, says Rav Chafetz. Many people are pious and well-meaning, and their hearts motivate them to do G- d's mitzvot. Nevertheless, when it comes time to part with their gold, silver and copper, the yetzer hara is just too strong, and you (Moshe) will have to take it forcefully. (Melechet Machshevet) ************************************ From the humor of our sages . . . "From every man whose heart motivates him you shall take my portion." (25:1) Rav Moshe Leib of Sassov z"l explained to a certain miser: What is the difference between looking through a window and looking at a mirror? When you look through a window you see other people, but when you look at a mirror you see only yourself. And why? Are they not both plates of glass? The difference is that a silver lining blocks the view through the mirror. ************************************ "Oil for illumination, spices for the anointment oil and the aromatic incense." (25:6) The Ba'alei Tosfot ask: Why are these three items listed here among the building materials for the mishkan? After all, the Torah does not list: "Flour for the bread and animals for the sacrifices"! The answer is that the oils and the spices were among the construction materials. The anointment oil was necessary to prepare all of the mishkan's vessels for use; the oil for illumination and the aromatic spices were necessary so that the mishkan could be completed. One who builds a palace for a mortal king would not tell the king that the work was finished if the house was dark and unpleasant smelling; how much more so one who builds the house of the King of Kings. Adds Rav Chaim Elazary z"l: A practical consequence of whether or not these items were considered to be construction materials is whether women would be obligated to participate. Women are not obligated to fund the operations of the Temple, though they are obligated to help build it. (Netivei Chaim) ************************************ Rav Avrahamele Landa of Ciechanow z"l born 5549 (1789) - died 5 Adar I 5635 (1875) In the generation after Rabbi Akiva Eiger, one of the most prominent scholars of the last two centuries, this sage was called the "Rabbi Akiva Eiger" of his time. This praise was all the more remarkable considering that our subject was a chassidic rebbe. (The popular, though not accurate, image of a 19th-century chassidic rebbe is someone whose piety exceeds his scholarship.) Little is known about Rav Avrahamele's early years, including how he came to chassidut. His primary teacher of chassidut was Rav Fishel of Strikov, while his teacher of Torah was Rav Aryeh Leib Zunz, rabbi of Plock. (A dvar Torah from Rav Leib -- aka "Reb Leib Charif" -- appears on the front page.) Rav Avrahamele was an unusual chassidic rebbe in several respects. One of the criticisms often leveled at chassidim was their propensity to disregard certain laws (e.g., observing the set times for prayer, which were sacrificed on the theory that one could not daven until he was spiritually ready). Rav Avrahamele, however, adhered meticulously to the Shulchan Aruch in every respect. (See below.) When Rav Avrahamele felt that one of his own grandsons was lax in respecting the property of others, Rav Avrahamele advised the young man's prospective father-in-law to break the engagement. Also unusual was the fact that Rav Avrahamele davened Nusach Ashkenaz, whereas chassidim as a group adopted Nusach Sepharad. Even Rav Avrahamele's descendants davened Nusach Sepharad. A number of times, groups of chassidim tried to make him their rebbe, but he refused. However, when the first Gerrer Rebbe died in 1866 leaving no adult heir, Rav Avrahamele finally acquiesced. Rav Avrahamele always learned Torah standing up, just as (the gem ara records) was the custom from the days of Moshe Rabbenu until late in the Second Temple era. He left a number of works, although he wrote nothing during the last four decades of his life. In 1943, Rav Avrahamele's body was exhumed and reinterred where, it was thought, it would be more secure from the Nazis. It was noted at that time, almost 70 years after Rav Avrahamele's death, that his body had not decomposed. ************************************ Donations to Hamaayan are tax-deductible