241. Terumah

‫הריני בא ללמוד תורה לשמה לעשות נחת רוח לאבינו שבשמים‬ ‫מוצאי שבת ר"ת‬

‫מוצאי שבת‬

241

Issue

'‫פקד יפקד ה‬

‫בס"ד‬

‫פרשת תרומה‬ ‫ד' אדר תש"פ‬

29 Feb 2020

‫קבלת שבת‬

JLM

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

JLM

BMTH

GLSCW

GHD

MAN

LON

6.50

6.58

6.53

6.13

6.37

6.46

6.35

6.38

6.30

4.59

5.31

5.33

5.23

5.28

5.22

IT’S NOT ALWAYS THE THOUGHT THAT COUNTS

theme of terumoh – an offering uplifted or elevated to a higher status.

The previous Bostoner Rebbe ztvk”l brings an insightful and beautiful interpretation of the opening pesukim of our parshah, in the name of the Yiso Brocho. He expounds that there are three scenarios to explain why the recipient of a gift may value that which they have received. The first is where both the donor and the recipient are close friends, in which case the present has innate significance as a token of the reciprocated love and friendship of both parties.

The second scenario arises where the donor, though not a close friend, is a person of strained financial means, who sacrifices what little he may have in order to present the recipient with the gift. In this case, the gift epitomises a sincerity and wholeheartedness in the act of giving, such that it becomes especially precious to the recipient.

The third scenario is where the value of the gift is very much bound up in its intrinsic worth, such as a gold or silver cup, which has significance irrespective of the degree of friendship between giver and recipient.

The Rebbe says that each of these scenarios is fully reflected in the language employed by the Torah. Ve’yik’chu li terumoh, they should take for Me a tithe, is to be seen in the context of the special relationship of love between Hashem and Bnei Yisroel. In this way, it is obvious that the terumoh given

by Bnei Yisroel to Hashem will carry the connotation of a gift between those with a close bond. The Torah continues me’eis kol ish asher yidve’nu libo – from each man whose heart is generous to give, which intimates the wholehearted gift of the person of limited resources. The third type of giving is contained within the next possuk, ve’zos

Chazan Michael Simon Author of Likutei Mimini Michoel, weekly email on the Parshah and Mo’adim

When I was at school, I had a classmate with whom I was not especially close.

However, returning to studies after a period of holidays, he told me that he had been to Eretz Yisroel and had brought me back a present. I thought how kind of him it was to think of me during his trip and was quite excited at the prospect of discovering what he had bought. A few days later he gave me the gift, which was wrapped up and I thanked him for his thoughtfulness. Of course, this was in an age when it would have been impolite to reveal the present there and then and so I waited eagerly for the moment when I would arrive home.

When I undid the packaging, I found that it contained a small tin with a ring-tab on the top. The tin colourfully and proudly announced its contents as aviras Eretz Yisroel – specially packed air from the Holy Land. It was above all the thought that counted.

Gifting is very much in the air, is it not?

As we prepare ourselves for the upcoming yomtov of Purim, everywhere we look is redolent of even more mehudar ways in which to fulfil the mitzvah of mishloach monos. Our parshah too headlines with the

‫ספר דברים‬

‫ספר במדבר‬

‫לע"נ ר' יקותיאל זלמן נאה ז''ל‬ ‫בן ר' חנניה יו''ט ליפא הי''ד‬ ‫נלב''ע ט''ז אדר תשע''ז‬

‫לע"נ מרת טויבא רחל נאה ע''ה‬ ‫בת ר' שמואל שמעלקא הי''ד‬ ‫נלב''ע כ''ה מנחם אב תשע''ז‬

‫ספר ויקרא‬

ha’terumoh … zohov vo’chesef u’ne’choshes – and this shall be the donation … gold, silver and copper/bronze. Indeed, these precious metals are inherently valuable and cherished by all on the receiving end. From this analysis of the pesukim, the Rebbe highlights how exceedingly precious and beloved is the terumoh given by Bnei Yisroel for the benefit of the Mishkan, demonstrating all three facets of a recipient’s feelings, as described by the Yiso Brocho.

These kavanos of our ancestors should serve as a lesson to us all when it comes to mitzvah donations. M

This week’s Oneg Shabbos is sponsored in honour of Aaron Greenberg ‫נ״י‬ by his family on the occasion of his Bar Mitzvah

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‫לע''נ ר' בנימין בן ר' מאיר דוד ז''ל‬ ‫נלב''ע ב׳ אדר תשע''ז‬

‫ספר בראשית‬

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2

Oneg Shabbos Issue 241.

This page is sponsored by M&N Insurance | mninsure.com

TORAH WITH YOU Always!

Rabbi Shraga Kallus Rosh Kollel, Kollel Hora’ah L’Rabanim

as heard by Rabbi Avrohom Chaim Slansky

HaRav Ahron Kotler zt’’l had been in the hospital for some time, and it was clear that the end was near. He was in excruciating pain and was suffering tremendously. There was a rotation of different people that had the privilege to take a shift and spend time by his bedside. Someone who was privy to be part of that rotation, told the following story at a hesped for R’ Ahron.

He described that he once took a shift together with HaRav Shneur Kotler zt’’l, and although R’ Ahron was clearly in terrible pain, he was sitting and learning. The pain was visible, yet all he kept asking for were different volumes of his own notes, the ‘Mishnas R’ Ahron’, sitting and reviewing his learning until the very end.

In walked a non-religious intern and asked R’ Shneur if he could explain who this Rabbi Kotler was? The intern explained that Eleanor Roosevelt was currently in the hospital. She was very much a public figure and known to all. Yet, her room was very quiet, unlike the Rabbi’s. He noticed the non-stop flow of visitors to his room, the never-ending supply of letters, the constant presence of children chanting Tehillim outside. “Who is this Rabbi? And why have I heard of Eleanor Roosevelt but not of him?”

Many of the Keilim of the Mishkan and Bais HaMikdash are listed in this week’s parshah. It is very interesting that all the vessels are indispensable, aside for one, the aron. Perhaps the least likely item to be considered not integral, is just that. It is quite peculiar that the Mishkan and Bais HaMikdash cannot exist unless all the Kelim are there, but it can exist without the aron!

HaRav Belsky zt’’l explains that the above can be explained by the fact that that the aron is the only vessel that has to have the badim, staves, always attached to it. All the other vessels had the staves removed when the B’nei Yisroel encamped, and merely returned when it was time to travel. Yet, the aron was the one vessel that required that the poles, the staves were never allowed to be removed.

R’ Shneur began explaining the magnitude and awesomeness of Harav Ahron. “There are different types of Rabbis”, he began.

“There is a Rabbi of children, some of teens, and then there is the greatest Rabbi, the Rabbi of all those Rabbis, this is R’ Ahron.” As he concluded his explanation of R’ Ahron, he felt a tugging at his jacket.

He tried to motion to his father to wait a minute but the tugging persisted. He looked down and R’ Ahron whispered …

For questions on Divrei Torah, please email the editor Rabbi Yonasan Roodyn at editor@oneg.org.uk

The poles were never removed from the aron because the aron had to be ready to move at any moment – Torah is movable and must be readily transportable! Other areas of Judaism are relegated to specific times and places, but Torah is the one entity that must accompany each person at every juncture and occasion of his life. The mishkan could survive without the aron because the main function of the aron was not specific to the structure, but rather the aron signifies Torah, which is an entity that must accompany everyone, always!

R’ Ahron whispered, “Tell him that I learn Torah lishmah!” When R’ Moshe Feinstein zt’’l heard this story at the shivah he explained: “R’ Ahron was one that personified Torah lishmah. He could not bear hearing the honour accorded to him - someone saying that he is the greatest, and the Rabbi of all Rabbis! All he wanted was for people to realise that it was the Torah lishmah that propels everything.”

Even on his deathbed, in pain that no one should ever witness, the only thing R’ Ahron cared about was to review another line of that which he wrote - to continue his quest of Torah lishmah!

Hopefully not as a patient in the hospital, but at every juncture of one’s day and one’s life, one must make sure that the Torah is with him always. It does not suffice to learn for a few minutes, but one must find a way to have Torah with him constantly. Whether he is listening to a shiur as one walks or exercises, learning a quick Mishnah on the bus, discussing a vort over the table, the Torah must accompany each Yid, and not only in specific places. The aron is not part of the structure, because the structure is not its purpose, but rather to accompany and be inside each and every Jew - always. M

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29 Feb 2020

‫ד' אדר תש"פ‬

‫פרשת תרומה‬

3

Only Physical Building?

At the centre of Rabbi Simmy Lerner Parashat Truma JLE Campus Educator; Author, ‘The Rav Hirsch Podcast’ is a Divine (ravhirsch.org) promise: "‫ועשו‬ ‫ ושכנתי‬,‫לי מקדש‬ ‫“ "בתוכם‬They shall build for Me a sanctuary, and I shall dwell amongst them”.

The people are commanded to donate all kinds of metals and textiles for the cause of the construction of the Mishkan, with the assurance that the completion of this project will cause Hashem to “dwell” in their midst, referring to Hashem fulfilling his covenant with the Jewish people, with His presence providing protection and prosperity.

Taken at face value, this seems to mean that the mere physical construction of the Mishkan guarantees Hashem’s dwelling amongst us. This can’t be the case; there have been several times in history when Hashem has rejected the Mishkan or the later constructed permanent Beis Hamikdash. The prophets say that this was because of corruption in Jewish society, including mistreatment of the widow, the orphan, and the stranger, and the prevalence of grievous sins such as murder, adultery and idol worship. None of this has to do with the physical state of the Mishkan structure.

This means that there is some other factor involved in meriting Hashem’s dwelling amongst the people.

Rav Hirsch emphasises that this additional factor must be found within the process of the building of the Mishkan. After all, it does say that if the people build a sanctuary Hashem will dwell amongst them. It must be that there is more to the building of the Mishkan than the mere physical construction of a material edifice.

The solution to this problem is alluded to in the wording of the promise itself. It doesn’t say “They shall build for Me a sanctuary and I shall dwell in it”, but rather “I shall dwell in

them [amongst them]”. The building process is meant to do something to the people engaging in it, thus making them fit to receive Hashem’s Presence.

The building of the Mishkan is supposed to symbolise and facilitate the sanctification of the lives of the Jewish People for the service of Hashem. Just as they give of their material possessions for the construction of a building sanctified and dedicated for the service of Hashem, so too they must give of themselves, of all of the aspects of their humanity, for the active service of Hashem with the tools of this world.

R’ Hirsch then enters into a fascinating analysis of the symbolic meaning of all the actual materials used to build the Mishkan, showing how they all represent different aspects of humanity, morality and dedication.

The Raw Materials of Mankind We can divide the materials into two categories: metals and textiles.

We will just touch on the metals Through an analysis of the use of metals in prophetic metaphors throughout Tanach, R’ Hirsch determines that three aspects of metals have symbolic meaning in the Torah: density, value, and metallurgical properties.

Density symbolises strength, endurance, resistance to temptation. Strong metals like iron carry this meaning.

Value symbolises moral value, wisdom, kindness, integrity, and the like. Gold and silver are used to represent the great value of these traits.

Metallurgical properties of metals include the fact that they hold their form until hard work is done on them, when they will assume a new form also to be held until more work is done. This symbolises a person’s moral character. One needs to work on it in order to change it. The fact that metals are usually found in nature in varying states of impurity, requiring purification by fire and heat, symbolises the difficulty of extracting negative character traits in order to refine the positive ones. Metals in higher states of purity endure longer than those in lower states. In the prophets, trials and tribulations are often said to have the function of purifying people like heat purifies metals.

The general message of all of this is that these materials represent the various aspects of humanity and the human condition, and thus form a whole that when dedicated to the construction of the sanctuary, symbolise a dedication of all that it means to be human in the world to the service of Hashem. M

4

Oneg Shabbos Issue 241.

This page is sponsored ‫לע''נ ביילא בת ר׳ משה ע''ה‬

M

To Give or Not To Give

”‫“ויקחו לי תרומה‬

any meforshim explain the interesting choice of ‫ לשון‬of ‫ויקחו‬, meaning “to take” as opposed to, to give. We are all familiar with the old adage that often when we think we are giving, we are in fact taking and vice versa, sometimes when we are taking, we are in fact giving. So too the Midrash (Rut Rabbah 5:9) tells us, ‫“תני בשם רבי יהושע יותר ממה‬ ‫ העני עושה עם בעל הבית‬,‫שבעל הבית עושה עם העני‬. Put simply, the poor man does more for the rich man than the rich man does for the poor man.

Of course we know this to be true in interpersonal relationships. A simple example of this is when my family and I visited Eretz Yisrael a few summers ago; my wife went to visit a friend who was recently married. They were living a very simple life and were really struggling financially. Even their wedding was paid for via different organisations. Before arriving, the friend asked my wife if she could buy something for her in England and bring it over. This was an item you couldn’t buy in Eretz Yisrael, (as I’m sure we are all asked, every time we travel, only to then await the dreaded question by the Israeli security, “Did anyone give you anything to take for them?”) Of course we obliged.

When my wife visited her, she brought with the package. A few minutes after leaving, my wife got a message from her friend saying “So sorry! I didn’t give you the money for the item you bought for me.” Obviously, our initial reaction to a comment like that, in light of their financial situation, would be: “Please don’t worry, it’s a gift.” After all, it was only £4. However I thought for a moment and then shook my head, indicating that I didn’t want her to say that. Instead we sent the following message. “No problem! Here are our bank details. Send it over whenever you can.”

The question is, why would we insist on her paying?

The answer is, ‫ויקחו לי תרומה‬. Because sometimes the greatest way to GIVE, is to actually TAKE. Yes, we were taking £4 from her, someone who had very little money. But much more valuable than the £4 we were taking, was the self-respect and dignity that we were giving her back. Rather than putting her in the position of feeling like she is lacking, she can now feel like someone who can be self-sufficient.

To which obviously I would reply, “Do Rabbi Yitsy David you think Hashem Managing Director, Chazak UK really NEEDS our prayers, our compliments? Is He lacking self-esteem, like all of us? Of course not. Why then does Hashem require so many korbanot in the Temple? Is Hashem such a carnivore that He needs our steaks? Of course not. Why are there so many mitsvot? 613 plus thousands of derabanans? Is Hashem such a megalomaniac that He feels the need to dictate every step we take, from tying our shoes to eating a snack? Of course not. Rather as we all know, some more consciously than others, He doesn’t need anything. Therefore, everything He asks us to do, is not for Him but rather, for us.”

How? Mitsvot are there to bring us closer to Hashem. What does that actually mean? We all probably say this the whole time, but how many of us truly understand what it means? To answer, I would like to reflect on one of my favourite quotes from the esteemed Rabbi Keleman of Jerusalem. Rabbi Keleman attempts to explain why we struggle to understand basic spiritual concepts. In order to understand the world, we look to the concepts we are familiar with; in our case, as humans, we look to the physical world around us. In the world that we live in, we measure closeness by distance and proximity. We cannot apply the same principle to our relationship with Hashem.

Spiritually speaking, we measure closeness through other concepts such as likeness and similarity. In other words, the way we get close to Hashem is by being LIKE Hashem. And this is pshat in ‫!ויקחו לי‬

If we take this concept all the way, what that means is that every single mitsvah is there to make us more G-dly.

Every single commandment from the Torah, in whichever area, whatever middah it is building, is there to make us more similar to Hashem. So next time we struggle with a mitsvah and wonder, ‘Does Hashem really need this?’ , we need to remind ourselves, HE doesn’t, but WE do. M

Here is where it is crucial to understand this concept. I have asked my students many times, why do we pray? Most of the time, the answer is something along the lines of, “Because Hashem said so” or without actually saying it, implying that Hashem NEEDS our tefilot, like some sort of existential ego rub.

©DANID

This is with regards to our ‫בין אדם לחבירו‬, and is of course true, but the ‫ פסוק‬is actually talking about our relationship with Hashem.

‫ד' אדר תש"פ‬

29 Feb 2020

‫פרשת תרומה‬

5

The True Throne of the Glory of Hashem This page is sponsored by OGR Stock Denton | ogrstockdenton.com

Rabbi Binyomin Marks

Federation Beis Din Kollel Netzach Yisroel

O

ne can tell a lot about someone from the chair they sit in. The boss has the big, comfy leather chair, the worker the not-so comfy seat. The King sits on a throne, the servant...stands. What is Hashem’s place of rest?

This week’s parsha is full of symbolism. Many seforim make beautiful comparisons between the Mishkan and man himself. Man is the true resting place of the Shechina. We may not have the Mishkan anymore, but there is so much that can be learnt from its construction and unification, in our own Avodas Hashem.

It is interesting to note that the name of the parsha is Teruma, which refers to the donations that the Bnei Yisroel made, heeding Hashem’s request to build His house. The name of the parsha is not reflective of the Mishkan itself; it is not called Parshas HaMishkan, or similar. It is called Teruma. The Bnei Yisroel answered the call in a way which is an inspiration for all generations, with great zerizus. They had to be told to halt their bringing of raw materials.

And yet, the principle construct of the Mishkan was their own self-sacrifice.

Not what they brought but how they brought it. This was what brought the Shechina into our physical world.

The same is true of all ruchnius or spiritual matters: The degree to which we are prepared to give up of our personal desires and ego is the degree to which Hashem will enter our lives.

But ultimately, on what did the Shechina come to rest? In the kodesh kadoshim, in between the keruvim; it came to rest, on top of the aron habris.

True the aron was made of gold, but it was not empty; it contained the luchos. The luchos are Torah, in its earthly manifestation, as relevant to our physical world. This is the true resting place of the Divine Presence.

The concealed space, in the heart of the hallowed place. Where the luchos were, so was the Shechina. So too with ourselves.

Rabaynu Bechaye writes, along these lines, that the tefillin which we wear are comparable to the two keruvim. They were placed on either side of the aron. So too the tefillin we wear, one is placed on our arm, and another on our head, and ‘in between’ we have – our heart. Our heart is the resting place of the Shechina.

When our hearts and minds are filled with Torah, especially when that comes through dedication and self-sacrifice, we bring the Shechina into our souls, our lives. And then we, ourselves, are the true Throne of the Glory of Hashem. M

Life is not about

how fast you run or how high you climb

but how well you bounce

6

Oneg Shabbos Issue 241.

Daily Inspirational Stories

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Listen to over 1270 stories and subscribe to receive them dailyon storiestoinspire.org or Whatsapp: +1 (310) 210-1205

T

here was a young boy in pre-War Poland called Arik Sisslovitzker. Sadly, he was orphaned from his mother at an early age - and after having been cared for by his father for a few years, his father also passed away. Arik was sent away to Minsk, which was sixty six miles away from Sisslovitzk, where he was looked after by his uncle, a Rov whose name was R’ Shlomo Zalman.

Arik made his uncle’s life difficult, because life in Minsk was a struggle and an extra mouth to feed wasn’t easy. So R Shlomo Zalman breathed a sigh of relief when Arik reached the age of twelve years old because he was a bright boy, so he was sent to learn in the Katzovisher Shul. In those times, the boys who were learning would go every night knocking on doors, asking families to have them for supper.

Fast forward 58 years - Rav Efrayim Eliyohu Shapiro’s father Rav Mordechai Shapiro was Rov of a Shul called Beth Israel in Miami Beach. He once was in Tel Aviv on a Friday afternoon looking to change money and came across a kiosk on Rechov Allenby.

He changed his money but something about the man in the kiosk piqued his interest: he was an old European yid with a grey beard and he was learning a pocket mishnayos maaser sheni.

So Rav Shapiro stood back and watched people come and go to the kiosk, do their business and move on.

A few minutes later, a gentleman came along and asked to purchase a pack of cigarettes. The kiosk owner asked what the time was and the customer told him it was half past two. The kiosk owner said ‘I’m sorry - I don’t sell cigarettes after chatzos on a Friday’.

This really got Rav Shapiro fired up so he decided to go over to talk to this chap. He engaged him in conversation; they discussed where they were from and that Rav Shapiro was from America. The kiosk owner, whose name was Reb Yakov Oxenkrug said to Rav Shapiro, ‘Whatever became of that young prodigy Arik Sisslovitzker?’

Rav Shapiro said he didn’t know of him – but he asked him some questions about this boy who the kiosk owner thought might have made his way to America during the war and he realised the kiosk owner was talking about Rav Aharon Kotler, the Rosh Yeshiva of Beis Medrash Govoha in Lakewood, the biggest and most highly regarded Yeshiva in America. Rav Shapiro got a little excited and said “Who do you think you are calling ‘Arik Sisslovitzker’? He’s the Gadol Hador, the leader of the American Jewry, the Sar Hatorah Rav Aharon Kotler!”

Throughout Rav Shapiro’s rant about who Rav Aharon Kotler had become, the kiosk owner’s eyes start to fill with tears until he was sobbing uncontrollably.

Rav Shapiro apologised and said “I hope I didn’t upset you! Why are you getting all emotional?”

The kiosk owner explained Rabbi Efrayim Eliyohu Shapiro that when he Congregation Shaaray Tefilah was a young man growing up in Minsk; he wanted to learn Torah but in those days only the best and brightest were given the opportunity to learn full time in Yeshiva – the rest had to work. Many people lived in abject poverty, where the opportunity simply wasn’t there for them to learn. The kiosk owner had not been destined for the top – so he went to work.

He became a butcher – but he never lost his yearning and longing to be involved in yeshiva life. Business was good and every kilo of meat that he sold, he made one Rouble of profit. He resolved that for every Rouble he would make, he would put one little Kopek in a jar and give it to help the boys who were lucky enough to be allowed to learn full-time.

Day after day, one Kopek after another made its way into the jar – and the day arrived when the jar was full.

So he made his way to the Katsovisher Shul where he davened. He gave the jar full of money to the head of the chabura and said to him “Do with this money as you see fit, in order to further the Torah learning of the boys in your chabura.”

The Rosh Chabura said to him “You know we have two boys who are really exceptional and we wanted to send them to Slabodka for some time; but we haven’t had the money. With your donation we can send them to Slabodka. ” The kiosk owner remembered that one of the boys was Arik Sisslovitzker - and that’s why he asked Rav Shapiro what happened to him. He cried tears of joy when he heard how he had turned out, all because of the kiosk owner’s financial assistance.

In the 1970’s, Rav Shapiro had a special visitor to Miami Beach: Rav Yakov Kamentsky was visiting town and came to the Shapiro household for lunch. Rav Shapiro was very taken with the story that had taken place in Tel Aviv, so he started telling Rav Yakov Kamentsky the story. Rav Yaakov listened to the story throughout with a big smile on his face. When Rav Shapiro finished the story, he asked him “Do you know who the second bochur was, who was sent to Slabodka?”

Rav Shapiro shook his head, so he answered “It was Yakov Kamenetsky.”

This young butcher, who just wanted to do his little bit, saved a few Kopeks which sent the two giants of American Jewry to Slabodka, where they became the Gedolei Hador.

–Lo Olecha Hamelocha Ligmor – but just do what you can and Hashem takes care of the rest. M As heard from Binyomin Feiner and Chayim Schwab

‫ד' אדר תש"פ‬

29 Feb 2020

Osher Chaim Levene Orah

‫פרשת תרומה‬

What Talent!

There are some very talented people out there.

A “talent show” is where contestants showcase artistic talents before an audience. Examples include a musical performance such as playing an instrument, singing and dancing, or physical feats such as acrobatics or juggling.

What, however, is the Jewish attitude to talent?

Whatever natural skills a person possess will, ultimately, never amount to anything unless properly nurtured. Such a process requires much effort, patience and practice. Take, for example, a beautiful voice. The singer strengthens his vocal chords, uses breathing techniques, and trains how to project his voice.

A talented individual must always see himself as the “manager” rather than the “owner” of any talent. There is a saying, “Our talents are the gift that Hashem gives to us. What we make of our talents, is, so-to-speak, our gift back to Hashem”. Where he does not take credit for what he has, he unselfishly develops his talent so that it comes to benefit others.

Not to fully realise one’s talents is inexcusable and is a criminal waste of resources.

Leonardo da Vinci, the 15th century “Renaissance Man”, was an Italian painter, inventor, scientist, engineer and architect. He was widely celebrated as one of the most diversely talented individuals to have ever lived.

Still, he did not feel his talents were fully realised. His dying words were “I have offended G-d and mankind because my work did not reach the quality it should have.”

Those who are talented must actualise their potential to reach the greatest heights. Still, it would be a mistake to incorrectly think that being talented is the be-all and end-all.

A case in point is Torah knowledge. It is no secret that many Torah giants were child prodigies. But intelligence alone does not make a person into a great sage; diligence does. The most important component is “willpower”. If a Jew is genuinely interested to fulfil the will of Hashem, he will be conferred with talents he did not have earlier. Baba Sali, the kabbalist and miracleworker, would say, “Man mistakenly thinks he can only achieve based upon given talents. In truth, man is given talents based upon his desire to achieve”.

Talent is not a prerequisite for achievement; hard work is. In the words of a popular basketball player, “Hard work beats talent when talent fails to work hard.”

Anyone who is willing to put in hard work, talent or no talent, will surely be blessed from Above to succeed.

7

516.668.3725 meaningfulminute.org @meaningfulminute

Gratitude In Between

W

Rabbi

hen Ayelet Fishbach, a Daniel Staum researcher at University of Chicago, did a study of traditional but not fully observant Jews over Chanukah, she found something very interesting. Many people admitted that they lit Chanukah candles on the first night and on the eighth night of Chanukah, but there were not as many people who lit candles on the nights in between.

She used this phenomenon to explain motivation and maintaining goals, but for us there is a great lesson here.

The Yom Tov of Chanukah was established for hallel and hoda’ah, for gratitude and for praise. When somebody starts something new, it is natural to feel an outpouring of gratitude. When a new relationship begins, the beginning of a new job, and the beginning of a marriage, a person automatically finds themselves feeling overwhelmed with feelings of gratefulness.

Those same feelings are also felt at the end of a relationship. When someone is dying, when a person is moving, or at the end of other occasions, all the wonderful memories and nostalgia fill a person’s heart.

They recall all the special experiences shared and they are very grateful again for all the time they enjoyed with the other person.

When is the real challenge to feel thankful? When is it so extremely difficult to be overflowing with gratitude? When it comes to thanking for all the little things in between; the carpools and the drives and the bills and the shopping and everything that happens in between. That is when there is a real struggle to properly appreciate and thank.

Let us try to be grateful always, not just at the beginning and at the end, but also every day in between. We can continue with the hallel and hoda’ah throughout the whole year. Let us appreciate every single day and every single moment.

8

Oneg Shabbos Issue 241.

Restoring the the primacy primacy of of Choshen Choshen Mishpat Mishpat Restoring Under the Under the auspices auspices of of Harav Harav Chaim Chaim Kohn Kohn ‫שליט"א‬ ‫שליט"א‬

Rabbi Meir Orlian Halachah Writer, BHI

‘BUT IT ISN’T HIS!’

if he had arranged a low price; he cannot claim that he would not have rented at the going rate” (C.M. 363:10).

Mr. Schein wanted to go away with his family for the weekend, but had a very limited budget. Word of mouth led him to Mr. Miller.

“Could you please elaborate?” asked Mr. Hauser.

“I’ll rent you a house for $250,” said Mr. Miller. “It usually costs much more!”

“My budget is $250,” said Mr. Schein. He paid Mr. Miller the money and received the key.

The Scheins arrived Thursday evening and enjoyed the weekend. Sunday afternoon, as they were packing up, a man came by. “What are you doing here?” he asked.

“We rented the house for the weekend,” Mr. Schein replied.

“Can’t be,” replied the man. “From whom?”

“From Mr. Miller,” replied Mr. Schein. “What’s the problem?”

“This is my house,” said Mr. Hauser. “Mr. Miller rented you a house that isn’t his! He was here last month and must have copied the key!”

“I charge $500 rental for this house,” added Mr. Hauser.

“Please pay me now.”

“But I arranged with Mr. Miller a fee of $250,” replied Mr. Schein.

“I don’t care what you arranged with Mr. Miller!” exclaimed Mr. Hauser.

“I never would have come for $500,” objected Mr. Schein. “I had a clear budget of $250. I’m willing to pay just that!”

“But $250 is extremely low; I won’t agree to it,” insisted Mr. Hauser.

“And $500 is very high,” argued Mr. Schein. “The going rate is about $400.”

The two continued arguing. “I have no choice but to summon you to a din Torah,” Mr. Hauser finally said.

“That’s fine with me,” replied Mr. Schein. “I am convinced that I am right.”

“The agreement between the other person and the renter is null and void,” explained Rabbi Dayan. “A person cannot rent out a property that is not his. Thus, you essentially lived in Mr. Hauser’s property without any arrangement. When the property is intended for rent, the dweller must pay, certainly when he typically rents. However, in the absence of a fee arrangement, the dweller pays the going rate for such a rental, $400 in our case” (C.M. 331:2, 363:6; Pischei Choshen, Sechirus 2:[4], 8:4).

“But I never would have rented at that price!” objected Mr. Schein. “Why should I have to pay the regular value?”

“Ketzos Hachoshen (363:7) poses a similar question, based on another Gemara (B.K. 112a),” replied Rabbi Dayan.

“Inheritors, who mistakenly slaughtered an animal that their father had borrowed, pay a discounted price for the animal, not the regular value, since they didn’t expect to pay. Why shouldn’t we say that here?” (C.M. 341:4; Sma 341:10) asked Rabbi Dayan.

“What’s the answer?” asked Mr. Hauser.

“There are numerous explanations,” replied Rabbi Dayan.

“Kehillos Yaakov (B.K. #18[2]) explains that the renter could have verified who the owner was; he is not anuss (forced).

Therefore, he must pay the owner’s full loss, not only his own benefit. The inheritors, though, had every reason to assume that the animal was their father’s, since it was in his possession. Therefore, they pay only for their benefit, which is evaluated at a discounted price.

“Alternatively, Nesivos (363:8) differentiates between a borrower, who can reclaim the payment from the other person and therefore pays the going rate, and a renter” (Pischei Choshen, Geneivah 7:14).

“Thus,” concluded Rabbi Dayan, “Mr. Schein must pay $400, the going rate.” M

The two came to Rabbi Dayan. “Someone rented my house to Mr. Schein without my permission,” said Mr. Hauser. “I demand that he pay the full price, $500.”

“I shouldn’t have to pay more than the $250 to which I agreed,” argued Mr. Schein. “Anyway, even the going rate is only $400.”

“The Gemara (B.K. 21a) teaches that if someone rents out another’s property, which is intended for rent, the dweller must pay the true owner,” said Rabbi Dayan.” Nimukei Yosef (B.K. 9a) writes that the renter must pay the going rate, even This page is sponsored by nextgenrealestate.co.uk

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29 Feb 2020

‫ד' אדר תש"פ‬

‫פרשת תרומה‬

9

SHEMIRAS HALOSHON

QUIZ

A new exciting quiz on the Parsha Perfect for the Shabbos table!

This quiz is colour coded into three abilities

2

FOOD FOR THOUGHT TO SPARK N CONVERSATIO

DO YOU REALLY THINK THE BAGELS TOOK OFFENSE?

rial was the What mate out of? ‫ ְמנוֹ ָרה‬made a) plastic b) silver c) gold d) copper c) gold

1

How do you say ‘copp er’ in Hebrew?

‫ח ׁ ֶשת‬ ֹ ֽ ְ‫נ‬

3

e ‫ ֵּכ‬from th e the ‫ִלים‬ ?

Which on as 2.5 ‫ ַאמוֹ ת‬long w w lo e b list ‫ִמזְ ֵ ּב‬ a) The ‫ַח‬ ֹ‫ָארו‬ ‫ן‬ e h T b) ‫ִּכ‬ ‫ר‬ c) The ֹ‫יו‬ ְ ‫ׁ ֻש‬ ‫ל‬ ָ ‫ח‬ ‫ן‬ e h d) T

YOU’RE A CONNOISSEUR .

IS THERE ANY REASON YOU CANNOT SHARE YOUR NEGATIVE IMPRESSIONS OF A PARTICULAR PRODUCT? AREN’T YOU ENTITLED TO YOUR OPINION?

THE DILEMMA

The first kosher bagel shop has just opened in your small town.

You bring a fresh dozen home to your family, and everyone eagerly digs in. You, however, who grew up in the big city and know what bagels are supposed to taste like, are profoundly disappointed. When your neighbour sees you in shul that evening, he asks, “Have you tried the bagels yet?” You want to tell him, “Don’t bother. They don’t even taste like bagels.” Is that loshon hora?

b) The ‫רוֹ ן‬

‫ָא‬

THE HALACHAH Your negative assessment would be loshon hora because it can dissuade others from patronizing the bagel shop and cause the owner to lose business.

Sefer Chofetz Chaim, 5:7

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The Chofetz Chaim Heritage Foundation Reviewed by Rabbi Moshe Mordechai Lowy. For discussion only; actual halachic decisions should be made by a rav or halachic expert on a case-by-case basis.

10

Oneg Shabbos Issue 241.

Daf Yomi WEEKLY

‫ברכות נ"ז‬

Gemara GEM THE “EMPTY ONES” AMONG US ‫ מאי רקתך? אפילו ריקנין שבך מלאים מצוות‬.‫כפלח הרמון רקתך‬ .‫ נז‬- ‫כרמון‬

Even “the empty ones among you” are filled with mitzvos as a pomegranate is filled with seeds. – 57a

This Gemara seems to be in conflict with the Midrash (Vayikra Rabba 30:12) which discusses the four species brought on Sukkos. There, the ‫ — ערבה‬the willow — which has neither fragrance nor taste, is compared to the Jew who is devoid of both Torah and of mitzvos. Yet, Hashem commands that all four species be bound and brought together to symbolize the unity of the nation. Yet, in our Gemara, there seems to be no such thing as a Jew who is lacking Torah and mitzvos, because even the “empty ones among us are filled with mitzvos as a pomegranate is filled with seeds.”

The explanation to this seems to be that, in fact, when the Midrash discusses those Jews who have neither Torah nor mitzvos, it does not refer to evildoers who openly disregard Torah authority. The four species being brought together alludes to bringing all Jews together but would not refer to joining and associating the mainstream community with evil scoffers. Rather, the willow refers to those who perform mitzvos regularly, but they do so by rote, without thought or feeling. Nevertheless, these people do distance themselves from sin. Therefore, when they stand by themselves, our Gemara correctly states that they are filled with mitzvos just as a pomegranate is filled with seeds.

However, when these people are viewed in comparison to the nation at large, as is the case with the symbolic combining of the four species representing the four types of Jews, these people do not maintain their status of being “filled with mitzvos”. In comparison to those whose Torah or mitzvos are complete and perfect, the observance of those who perform their mitzvos mechanically and without proper intent is of little significance. It is in this context that the Midrash says that these people have no Torah or mitzvos.

We find a similar situation (Melachim I 17:8-18) where Eliyahu HaNavi visited a couple in ‫צרפת‬, where he performed a miracle to provide them with food. Immediately afterward, the son of the woman became ill. The woman complained to Eliyahu, “Why have you come to me to call attention to my sins?” Rashi explains that her deeds were considered righteous as compared to the people of her town. However, once Eliyahu arrived, the woman’s deeds were judged in comparison to Eliyahu, and she was found to be guilty.

In our Gemara, these people who fulfil mitzvos in a perfunctory manner are worthy and meritorious. When they are evaluated against the backdrop of the nation at large, they are as the willow, which has no taste or fragrance. M

M

oshe is given detailed instructions on how to construct the mishkan a ‘dwelling place’ for Hashem. In a parsha very focused on our relationship with Hashem, what is there to learn to inspire better relationships with man?

Looking more deeply at the structure of the mishkan itself we are able to learn beautiful messages that teach us nuances in the art of kindness.

The Chizkuni writes that the aron, which consisted of a wooden layer sandwiched between two layers of gold, should really have been made entirely of gold. Not making it entirely of gold was out of sensitivity to the Leviim who would be carrying it on their shoulders, and therefore lightened their burden.

Furthermore, the Chizkuni explains another message, this time from the brass mizbeach. This altar was placed near the entrance of the mishkan. The poles were therefore removed, out of sensitivity to people that had to pass it in order not to inconvenience them with the protruding rods.

These two details would have been so easy to overlook!

But Hashem is teaching us powerful messages in thoughtfulness and sensitivity.

How mindful are we of causing inconvenience to others? Do we leave ‘poles’ in a place that may inconvenience someone?

Sometimes an extra metre forward or backwards can be the difference between another car having space to park in the bay, or having to find somewhere else.

Are we mindful of the weight of the items when someone is picking up shopping for us, or transporting something on our behalf ?

The practical applications that we can learn are endless: Putting something back in the place from which it was removed, emptying a bin that is now full up, or filling an empty coffee machine. Being proactive and placing a name plaque on the front door to aid those trying to find the address, or even just a larger number to make it clearer for those looking for our house.

Forward thinking about the comfort of others!

Let’s keep other people at the forefront of our minds.

(Torah ideas from the Chizkuni are adapted from Love your Neighbour by Zelig Pliskin)

Brought to you by

www.jgift.org

29 Feb 2020

‫ד' אדר תש"פ‬

‫פרשת תרומה‬

11

Rabbi Yitzchak Berkovits Rosh HaYeshiva, Aish HaTorah Rosh Kollel, The Jerusalem Kollel

T

Transcribed by Rabbi Zvi Gefen Aish UK

‫משנכנס אדר מרבים בשמחה משנכנס אב ממעטים בשמחה‬

he seforim point out that the months of Av and Adar are really a pair that go together. It’s all one idea, how our simcha revolves around the Beis Hamikdash.

When we had a Beis Hamikdash, we were able to provide a ‘home’, so to speak for Hashem’s Presence which generated a real sense of closeness between us and Hashem. This, in turn was a great source of joy. In fact, whenever we speak about the rebuilding of the Beis Hamikdash, we always mention simcha in one way or another.

Nowadays, due to the fact that we do not currently have a Beis Hamikdash, we have to create that sense of closeness with Hashem through our yearning. This provides an inner joy, but comes with lots of pain. This is what the Mishna means by mishenichnas Av mema’atim be simcha, Av has replaced the joy of having the Shechina among us.

So how does the simcha of Adar fit into this?

The Mishna in Shekalim tells us that this is the time the Jewish nation contributed a half shekel for the korbanos tzibbur (public sacrifices). That was a time of joy because every Jew felt like he was making his personal contribution to the avodah of the kohanim.

The building of the Mishkan begins with the mitzvah of contributing and it is these acts of giving that cause the Shechina to dwell within it. On a certain level, we recreate that in Adar, although it’s not the same level as when we had the Beis Hamikdash, so we still mourn in Av. But it’s enough

to make us happy in Adar, as there is an element of this that remains part of the Jewish personality. We still read parshas shekalim and we give a zecher le machatzis hashekel. In chodesh Adar, the Jew gives, even if the Beis Hamikdash is not able to receive. It is the Beis Hamikdash’s inability to receive that is the aspect of chodesh Av. The mitzvos of Purim especially mishloach manos and matanos le evyonim are about giving, both to those who don’t have and to those who do have. There is a feeling of wanting to share with one another. The day that is set up for simcha, is the day that we spend contributing to those that are needy and sharing with one another. This is the aspect of the Shechina that is still available today, the joy is still there and Purim is pure joy. The essence of all joy is giving and sharing.

When Adar comes, we increase our simcha. We do this by caring for one another even more, by bonding with one another even more, by looking to see who we can help and how. The real feeling of happiness is having the ability to share and enjoying to give.

After all, that is why Hashem created us in the first place. We know very little about Hashem, as His essence is beyond our comprehension. However, the most basic thing about Himself that he has taught us is that He gives. He is there with us and there for us.

That is how we connect with the Shechina. That is what gives us inner joy. M

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