Rabbi's Blog

I would be remiss not mentioning something about the land of Israel, having had the privilege of being here for almost two weeks. Going to Eretz Yisrael on a Mission is mutually beneficial for Israel and for us, the visitors. Despite being a small group at the outset, we joined forces with another tour for the second half, meeting new people and going to places for the very first time. I, as a repeat visitor to many places I had previously seen, experienced many new insights, new discoveries, and new exhibits, in addition to viewing the many improvements throughout Israel.

Israel has dramatically changed over the course of its sixty-nine years of modern existence. Personally, I have  witnessed many changes over the last thirty-five years since the first time I arrived in Israel to learn. Everyone who comes witnesses incredible growth, constant building, and learns first-hand of the amazing contributions Israel gives to the world. I would like to share an observation that continues to occur in Israel. In my humble opinion (many, I’m sure, will disagree with me on this), Eretz Yisrael continues to thrive despite the vast cultural, economic, religious and social differences which exist amongst its people. Instead of pointing out or even highlighting the major differences that exist among the Jews of Eretz Yisrael, I will point out the central core and reason why all the diversity works. The answer is simple: it is Eretz Yisrael. It is Eretz Yisrael that draws all walks of life, fulfilling  the variety of purposes for why they came here - whether for religious or Zionistic or for political or personal freedom - Jews come here and establish an ultimate, common goal. The struggle is how each group feels its way, seeking  the truth and the correct path. In my point of view, it is refreshing to see the religious and non-religious, or non-observant, Jews get along with and appreciate each other just a little more than they did before. The relationship among the Jews of all backgrounds in Israel is far better than the relationship of their counterparts in the United States. One disclaimer: my observation includes mainstream groups. There are, of course, the fringe groups, the extremes to the far right and the far left,  that will never see eye to eye. Within those extreme groups, I don’t believe it’s likely that they even get along amongst themselves. It is not just any land that brings Jews together;  it’s the Holy land of Eretz Yisrael. It is ‘Kedusha’ that attracts all of us to each other, regardless of the difference in perspectives. In addition to ‘Kedusha’ – Sanctification – there was another unifying piece to the Jewish puzzle:  the Mishkan – the Tabernacle – the portable earthly dwelling place of God.

In this week’s Parsha Teruma we read about the making of the utensils and articles of the Mishkan. The one thing that created the ability for these holy items to perform their ’magic’ in the Mishkan was the collection of money to fund it all. The Torah states in Shemos 25:2 “Dabair El B’Ne Israel V’Yikchu Li Terumah, Mei’eis Kal Ish Asher Yidvenu Libo Tikchu Es Terumasi”. “Speak unto the children of Israel, that they take for Me an offering; of every man whose heart maketh him willing ye shall take My offering”. There are two parts to this verse: the first to give money to the building of the Mishkan and the second the manner in which the person gave the money.

The Netzi”v, Rav Naftali Tzvi  Yehuda Berlin, in his commentary Haamek Davar, explains an aspect of the donation process to the Mishkan. The Tosefta in chapter two of Gemara Megilla teaches us that any Keli/utensil that was first made for ordinary things can no longer be donated to Hekdesh. This is derived from the passuk “V’Asu Li Mikdash” - and you shall make for Me a sanctuary. The word ’Me” indicates exclusively made for Hashem and nothing else first. With regard to how the donations were made - either voluntarily or against their will - is derived from a Kal Vachomer. A Tosefta in the first perek of Bava Basra states that the Jews of a community were forced to contribute money to build a Shul in their city. This is derived from the biblical and positive commandment to build the Mishkan. The principle of Kal Vachomer applies here: If one must contribute to a Shul, having been assessed by the local Vaad, how much more so must one contribute to the collection of funds for the Mishkan, which was taken by the Gabbaim (collectors) against the will of the givers. Each person and family was assessed a fee according to their means.

Additionally, the Torah mentions ‘if the heart of the person wants to give’ which seems contradictory. The Netzi”v answers it was only the ‘Adanim’ or sockets that follows this that were specifically warned that the rich could not give more and the poor could not give less. However, anything additional was voluntary in nature, so much so that if a person found it within his heart to give more than the stipulated amount, it would be accepted. An additional point on the word ‘Tikchu’ -  it was taken - seems to indicate forcibly. In this case, someone who pledged and separated the donation out would be forced to give the money, even against his will. The reason is that once it is separated it no longer belongs to him; it belongs to God.

To include my own variation of the Netzi”v’s pshat is the act of forcing people to give the proper amount which they are obligated to give. This is only enforced if the individual has not  come forward, giving  it willingly. Everyone is given an opportunity to give the determined share of his own free will. But if a person does not live up to his shared responsibility which was determined by the Temple treasurers, then it was collected  by force against the will of the individual.

Every Jew has a certain obligation of giving that should be collected or given by the heart’s desire to give. If, however, the individual should renege this obligation, force may be needed. There are a few areas in every Jew’s life which require his contribution. I will only mention a few here. All of us are obligated to give to Eretz Yisrael, to the Shul we attend, and to the poor of our town. We must join our brethren who maintain and continue to develop Eretz Yisrael because they realize how important and holy it is. Our own sanctuaries, the Shuls of our communities, are like the Mishkan. Lastly, every human being is a small sanctuary within which God resides, and we must contribute to the well-being of that Holy receptacle.

We do not have the ability to force people to donate, to  give what they really should be giving. Nevertheless, every one of us should feel the pressure that I MUST give. People are not allowed to think they are giving because ‘They want to’.  It is mandatory to give;  there is no choice. If a person has given his full assessment and now wants to give an extra amount, that will be accepted as well. One should never feel he is doing a favor by giving tzedakah to the organization in Israel or to his Shul. Sorry, but it is an obligation to give!

Giving of ourselves, willingly meeting up to the obligation of giving our due assessment, is required of every Jew. Let us learn to appreciate the inner fulfillment of giving freely as expected and to give more - even when it is not expected.

Ah Gut Shabbos

Rabbi Avraham Bogopulsky