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Screens, Curtains and Beyond

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Screens, Curtains and Beyond בס“ד Parshat Terumah 4 Adar I, 5776/February 13, 2016 Vol. 7 Num. 23 This issue of Toronto Torah is sponsored by Esther and Craig Guttmann שמעון בן שמואל ז“ל ,in memory of their beloved uncle Sam Goodman Screens, Curtains and Beyond Rabbi Baruch Weintraub Among the many laws related to the perhaps there is deeper reason for this It seems that the Torah is teaching us Mishkan, our parshah enumerates difference. different ways of achieving holiness: three dividers that separated its One way is to change our actions. various sections: the curtain hanging Rabbi Meir Simchah haKohen of Dvinsk This change can be comprehensive in the doorway of the Mishkan’s (Meshech Chochmah to Shemot 26:21) and sweeping – “Among the paths of Courtyard (Shemot 27:16); another at argues that this distinction does point repentance is for the penitent to… the entrance of the Sanctuary (the to something deeper. He points out that separate himself far from the object of Kodesh) (ibid. 26:36-37); and a third the function of the inner curtain is his sin, to change his name, as if to separating the Sanctuary from the actually different from the function of say ‘I am a different person and not Kodesh HaKodashim, the Holy of the two outer ones. The outer two the same one who sinned.’” (Rambam, Holies (ibid. 26:31-35). curtains are not what causes the Hilchot Teshuvah 2:4) Such a stark sections on either side of them to be difference is reflected in the division Don Isaac Abarbanel spells out the distinct from each other. The Courtyard between the outside of the Mishkan differences between the innermost is defined by its boundaries, marked by and the Mishkan’s Courtyard. curtain and the other two screens. For pillars and linen hanging from them. The change can also be subtle, like the most part, the differences are part Similarly, the distinction between the the difference between the Courtyard of a general shift toward using finer Courtyard and the Sanctuary does not and the Sanctuary. However, in this materials for the inner parts of the depend on the separating screen; it is scenario, like the transition from the Mishkan. However, one difference created by the Sanctuary’s walls. The Courtyard to the Mishkan, while one stands out: The inner curtain was function of these screens, then, is has changed his actions moving made by “thoughtful craft” (maaseh merely to conceal what is inside from forward, he cannot deny what has choshev), while the outer ones were those standing outside. happened in the past. “embroidered craft” (maaseh rokeim). The entrance to the Holy of Holies, on What is the difference between these The inner curtain, on the other hand, the other hand, represents an two? has a much greater role: there is additional stage in the transition to nothing separating the Holy of Holies holiness. Here, the advance is made The Talmud (Yoma 72b) explains, in from the Sanctuary except for the not by changes of action, but by a the name of Rabbi Nechemiah, that curtain. In other words, the curtain is complete change of heart. Hence, the “embroidered craft” is produced by not there just to cover what is inside, room is the same room and the walls needlework, while “thoughtful craft” is but to create the inside. Thus, says the are the same walls, and the difference made by weaving. Rashi (Shemot 26:1) Meshech Chochmah, it was important is made by the change in perspective understands this to mean that in to change the pictures on the inner and – the way things appear on one side of “embroidered craft” the same picture outer sides of the curtain, to emphasize the curtain is different from the way could be seen on both sides of the this role of the curtain – that which they are seen from the other side. The curtain, but in “thoughtful craft” the creates the different parts of the different pictures on the inner artists were able to create different Mishkan. curtain, thus, teach us that images on each side of the curtain. sometimes we are called not only to Why was it important for the Torah to While this clever explanation answers improve our deeds, but also to purify differentiate in this way between the one question, it immediately demands our perspectives. curtains? another. Namely: why is it that the Torah chose to create the Mishkan this [email protected] One could argue that “thoughtful way? Why are some parts of the craft” represents a higher form of art, Mishkan divided by walls, and some by and thus is better suited for the inner, mere curtains? holier parts of the Mishkan. However, OUR BEIT MIDRASH ROSH BEIT MIDRASH ABBI ORDECHAI ORCZYNER R M T SGAN ROSH BEIT MIDRASH RABBI JONATHAN ZIRING AVREICHIM ABBI AVID LY RUNDLAND ISROEL EIR OSENZWEIG R D E G , Y M R CHAVERIM DAR BARUCHIM, YEHUDA EKLOVE, URI FRISCHMAN, DANIEL GEMARA, MICHAEL IHILCHIK, RYAN JENAH, SHIMMY JESIN, CHEZKY MECKLER, ZACK MINCER, JOSH PHILLIP, JACOB POSLUNS, SHAI REEF, ARYEH ROSEN, SHLOMO SABOVICH, EZRA SCHWARTZ, ARIEL SHIELDS, DAVID SUTTNER, DAVID TOBIS, EYTAN WEISZ We are grateful to Continental Press 905-660-0311 Book Review: Maaser Kesafim: Giving a Tenth to Charity Rabbi Mordechai Torczyner Maaser Kesafim: Giving a Tenth to It begins with a section of source The text-trained student will benefit Charity material regarding the practice of from the book’s inclusion of all Professor Cyril Domb, editor giving maaser kesafim, starting from primary source material, but this may English, Feldheim, 1980 (first ed.) Tanach and proceeding to legal codes, prove a great challenge for those who along with explanations of the are new to text study. Creation of this book significance of each source. The text Decades ago, the British Association of then continues with sections on each This book is also well-suited for the Orthodox Jewish Scientists set up of the group’s major divisions of reader researching a particular working groups to address modern inquiry: question about maaser kesafim. The questions in particular areas of Capital and Income Liable to Maaser questions are those which challenge halachah. One project was maaser Deduction of Expenses and Losses the contemporary giver of tzedakah, kesafim: the practice of giving one-tenth The Distribution of Maaser including: of one’s earnings to worthy tzedakah Miscellaneous Topics How is income defined? recipients. The working group, chaired Are capital receipts liable for tithing? by chartered accountant Alfred Each of these latter four sections Is there a specific “tax year” for Homburger, included physicist Cyril includes both previously published calculating the tithe? Domb, Rabbi Asher (Oscar) texts and the new input of the three How is asset depreciation taken into Feuchtwanger, and a mathematician aforementioned authorities the account? and a lawyer. researchers consulted. How are charities defined and prioritized? The group investigated their questions The last two sections of the book offer in existing halachic literature, and then detailed biographical paragraphs The answers to these questions are put certain outstanding questions to about every author cited in the text, well thought-out, and clearly Rabbi Shlomo Zalman Auerbach, Rabbi and the original text of their dialogue presented. Both for the Jew who faces Moshe Feinstein and Dayan Yitzchak with Rabbi Auerbach, Rabbi Feinstein questions, and the Jew who wishes to Weiss. The final text was edited by Dr. and Dayan Weiss. The book is also know what to ask, this book would be Domb, and published as Maaser indexed by subject and name. invaluable. Kesafim: Giving a Tenth to Charity. The target reader [email protected] Organization of this book Maaser Kesafim is an ideal text for the Maaser Kesafim displays the well- yeshiva-educated reader who wishes to planned, step-by-step structure one gain a thorough understanding of would expect from a team of authors today’s contemporary practice of giving representing the sciences and the law. one-tenth of our income to tzedakah. 613 Mitzvot: 491: Access to Justice Rabbi Mordechai Torczyner Access to Justice include establishment of an enforcement arm. “Rabbi Elazar Nathan Nemetz, Chief Justice of the Supreme Court of said: If there is no officer, there is no judge. How so? A British Columbia, declared, “We have no doubt that the right person is found in court to owe someone else. If there is no to access to the courts is under the rule of law one of the officer to produce payment from him, then once he leaves fundamental pillars protecting the rights and freedoms of our the court, the judge will have no means to affect him – citizens.” ((1985), 64 B.C.L.R. 113 (B.C.C.A.)) The principle of unless he turns this person over to an officer, and the officer “access to justice” drives initiatives to make available judicial will produce it from him.” (Midrash Tanchuma Shoftim 3) and extra-judicial paths to justice, and to ensure that they Based on this, Rambam writes, “Shoftim are the judges who are inexpensive. are fixed in court, with litigants coming before them. Shotrim are the wielders of the staff and lash. They stand The Torah, too, instructs us to ensure that all citizens are before the judges, [and] they circulate in the markets and able to receive justice. The Talmud (Mishnah Sanhedrin 1) streets and stores to fix the prices and measures, and to states that even small cities are entitled to a court of 23 strike all who are corrupt. All of their deeds are at the word judges, suitable to try capital cases; the quota is either 230 of the judges, and when they see impropriety in a person citizens or 120 citizens.
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