Rabbi's Blog

One area of life that really gets my ire up is the ever-expanding list of my pet peeves. For the average man a pet peeve is usually the exception to the norm; for me, the pet peeve is the norm and not just the exception. Pet peeve #84 on my list is when a person either takes something out of context or misuses a principle to prove his point.

A few weeks ago I attended a structurally small Shul in Eretz Yisrael. I had the pleasure of sitting literally a foot away from the Bimah from where the Torah was read. As I stood on the side of the Bimah, I heard a man who, after receiving an Aliyah to the Torah, was asked if he would like a ‘Mi Shebeirach” (literally the one who blesses) as it is not a steadfast rule in all Synagogues regarding this blessing.   Since I was within earshot of the Oleh (the man who had received the Aliyah), I overheard him say “no Mishebeirach, as it is Tircha D’tzibbur” - an undue burden upon the congregation. Upon hearing that statement,  my cynical personality emerged and I began talking to myself,  ranking out the guy,  even explaining to my family how wrong he was because a Mi Shebeirach should not fall under the category of Tircha D’Tzibur! I mean, give me a break, the few seconds it would take? The truth of the matter is that Tircha D’Tzibura IS even when it’s only a few minutes. I began to clarify that it is only a burden when the majority of the Shul/community is affected by it. This is not determined by a few individuals who might complain that  their time is being wasted. On a deeper level, the congregation really wants Olim to make an extra Mi Shebeirach because it usually comes along with an expected donation. In fact, we once calculated that Beth Jacob receives about ten thousand dollars annually directly through these donations. I would imagine that the benefit of these donations far outweighs the waiting of the small amount of time during Mi Shebeirachs. Taken one step further, there should be a resounding, clearly-explained benefit to these Mi Shebeirachs, encouraging people to forego their resentment of time being wasted.

One example of Tircha D’Tzibura is the need to have the Sefer Torah rolled to the correct place for the reading , so as to avoid the need to roll to the correct place while congregation waits. Another example is a general halacha not to quote verses by heart when giving a lecture. But if it would take time to find the exact sources in print, we give dispensation to quote by heart. The Rabbi of a Shul must be aware not to take too long, thereby forcing the congregation to wait, allowing instead that the Rabbi  motion to the Chazzan  - even in the middle of his Amida -  to continue on. Finally, we encourage limiting the number of men called to the Torah on Shabbos morning despite the law of being able to call up the entire Shul if necessary!

In researching Tircha D’Tzibura I was pleasantly surprised to find out that I was incorrect! In fact it is good to be wrong once in a while as it brings back some humility to a person. Rav Yonason Eibeshitz in his responsa Sheilas Yaavetz 1:64 discusses this custom of blessing others after an Aliyah. After a lengthy discussion of making a blessing for the sick on Shabbos, he concludes that what we commonly refer to as a “Mi Shebeirach” is clearly wrong to do. In fact, he states that it is a burden to the community! Nevertheless he concludes, “nowadays we accept the practice.” So…what can I do?

Many of the areas discussed regarding undue burden of a community or Tzibbur are found in Shul. We know that in the absence of the Beis HaMikdash every Shul - Beis Medrash  - is known as a Mikdash M’at, a small sanctuary. It is in this week’s Parshas Teruma where the Torah goes on to describe the building of the Mishkan (Tabernacle) which was the pre-cursor of the permanent [AB1] Temple in Jerusalem. Hashem does not spare any detail about the construction of the Mishkan. Nothing is left to the imagination. There is no guesswork as to how to assemble and build the Mishkan. Perhaps there is a hint in the details of this construction as to how we should conduct ourselves in our place of worship. A Beit HaKnesset, which literally means ‘a house of gathering’, serves the needs and functions for a Tzibbur  - a community of many people.

Policies and customs of a Shul are not dictated by individuals, but rather by what appropriately fits and makes most sense for the entire membership- at-large. The Shul is not about me or any single individual but rather about serving and offering something that will accommodate the spiritual growth of the masses. This can sometimes be a burden on individuals who don’t have the time and patience for the congregation. I truly understand the frustration of certain individuals who at certain times are “burdened” by the Shul’s practices. In order to overcome this perceived notion of “tircha”, one must mature to the level where he can say “it’s not about me or my wants or desires”. Rather, a mature thinker realizes if he extends patience and is willing to give up on some of “his time”, then he, all of us,  will be building a part of the community that needs him and everyone else as well.

As we begin to read about the building and the service of the Mishkan over the next few weeks, let us think about becoming a builder as well in the modern day Tabernacles of our Shul’s and Batei Midrashim. The word ‘Teruma’ is in essence a removing of a portion to give away for a higher cause. We all can give a little ‘Teruma’ of time and not feel that everything that happens in Shul is a Tircha - a burden. Rather use a little giving of your time as a reflection of the need to build up people and the building they occupy.

Ah Gut Shabbos

Rabbi Avraham Bogopulsky

*Rav Yonasan Eibeschitz was born in Krakow in 1690 and died in Altona in 1764. He was a Talmudist, Halachist, Kabbalist, holding positions as Dayan of Prague, and later as Rabbi of the "Three Communities": Altona, Hamburg and Wandsbek. He had a lifetime dispute with Rav Yakov Emden.

null