The Pardes Yosef (the Poilisher, Rav Yosef Potchenovsky) says that there is a reason Parshas Teruma begins with with the mitzva of donating to the construction of the Mishkan immediately after Parshas Mishpatim, which deals with monetary law. The Torah first teaches us dinei momonus, Mishpatim: We are strictly warned to abhor illegal and unethical gain. We are taught the ethics and laws of collateral and how to treat a borrower, to avoid damaging others and to pay for damage we cause. Only after we have learned these laws may we donate money to build the Mishkan. The Ribono shel Olam does not want non-kosher money for building the Beis Hamikdash. The Torah teaches us to make sure that the money we are donating comes from sources which are Kasher veYashar.
Long before the Pardes Yosef, this was said beautifully by the Beis Halevi here, as follows:
(Long before the Beis Haleivi said it, Rashi said it in Yeshaya. On the passuk (61:8)
Long before the Pardes Yosef, this was said beautifully by the Beis Halevi here, as follows:
בתחילה קודם שיעשה האדם צדקה בממונו צריך לראות שלא יהיה בממונו חשש גזל דאל"כ אין הצדקה מועלת לו כלל וכמו דלולב הגזול פסול משום מצוה הבאה בעבירה וזהו שאמר הפסוק (ישעיה נ"ט) וְהֻסַּג אָחוֹר מִשְׁפָּט וּצְדָקָה מֵרָחוֹק תַּעֲמֹד דאחר שהוסג המשפט ע"כ גם הצדקה שעושין עומדת מרחוק וזהו שאמר הכתוב כֹּה אָמַר יְהוָה שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה כִּי קְרוֹבָה יְשׁוּעָתִי לָבוֹא וְצִדְקָתִי לְהִגָּלוֹת וע"כ אמר להם תחילה משפטים ואח"כ ציום על נדבת המשכן
(Long before the Beis Haleivi said it, Rashi said it in Yeshaya. On the passuk (61:8)
כִּי אֲנִי יְהוָה אֹהֵב מִשְׁפָּט שֹׂנֵא גָזֵל בְּעוֹלָה
Rashi says
"כי אני ה' אוהב משפט שונא גזל בעולה" - לכך אינו מקבל עולות מעובדי כוכבים שכולן גזל
So you see the direct connection between Mishpat/Parshas Mishpatim and Kodashim, namely, Parshas Teruma.)
These two ways of saying it reflect Reb Yochanan in Sukkah 29b, and passel either because of מצוה הבאה בעבירה or כי אני ה' אוהב משפט שונא גזל בעולה. If we focus on מצוה הבאה בעבירה as does the Beis Halevi, then it's not a din that you don't take their money. The point is that what they give will bring them no merit. Giving dirty money to tzedaka is not a kiyum of the mitzva of tzedaka, just as making the bracha "Ahl Netillas Lulav" on a stolen lulav is a bracha le'vatala. If, on the other hand, we focus on שונא גזל בעולה, then you wouldn't allow such a person to give the money at all, it would be prohibited for the Gabbai to take the money.
Perhaps you are familiar with the story of Ruby Schron. When he began to develop real estate, he bought a house from an Italian family whose father had passed away. During demolition, he found a metal box hidden inside a wall, and inside was a fortune in cash and jewelery. This was early in his career, and he had very little at that point. You realize that the deed stated with absolute clarity that the property and everything in it was transferred to the buyer. He went to Reb Moshe, and Reb Moshe told him that it would be a mitzva to return the box and that it would not cost him anything. The best way to describe the reaction of the family when he returned the box was shock and awe. They had known nothing at all about it, and it was a tremendous kiddush Hashem. The words of Reb Yehuda HaChasid could have been written about him: גדלו והעשירו והצליחו.
Along the same lines, the Maharsha in Kesuvos 67 criticizes those who steal and then give that money to charity: "Many in this generation gather their wealth through measures which are without faith in G-d and which involve Chillul HaShem like by stealing from ovdei kochavim. Afterwards, they donate this money to get annual honors for themselves so that they will be blessed by the community. This is nothing other than a mitzvah ha'ba’ah b'aveira. Such money will not last." Also, there is a teshuva from Reb Moshe (II CM 29) that says וכמו שהקב"ה שונא גזל בעולה כן הקדוש ברוך הוא שונא בתמיכת התורה ולומדיה על ידי גזל.
In real life, a mossad does not have to audit their benefactors to determine the kashrus of their money, except for special circumstances of chillul or kiddush Hashem. (See Tosfos Avoda Zara 17a, ד"ה מהו לעשות, on the Gemara where יעקב איש כפר סכניא asked Rebbi Eliezer whether you can use Esnan Zonah donations to make a bathroom for the Kohen Gadol's residence on the Har HaBayis: and the Gemara Tosfos brings from daf 46b-
מהו לעשות בית הכסא לכ"ג. נראה דלאו מדאורייתא קא בעי דפשיטא דשרי דהא אפילו ריקועים דבית קדשי הקדשים הוה שרי אי לאו ריבויא דקרא בפרק כל הצלמים (לקמן דף מו:) אבל מידי דהר הבית פשיטא דשרי דהא אפי' פרה אימעיטא פרק כל הצלמים מקרא דבית ה' פרט לפרה שאינה באה לבית:.)
Organizations don't have the latitude of setting standards for whose money they accept; the poor are hungry and desperate right now, the assimilated and the ignorant need to be reached before it's too late, and there is no time for chumros. It might also be argued that to set standards would be unfair to those whose hearts push them to do mitzvos but are not able to lift themselves out of their routines of life. Furthermore, it is possible that the entire halacha was limited to the Mishkan, as indicated in Erchin 5b and 6a, (גוי} שהתנדב נדבה לבדק הבית מקבלים הימנו} ). But it can be emotionally difficult to accept such money. A dear cousin once put it this way: “One should not assist a person to buy a clean conscience.”
Let us remember, too, the warning of the Sefer Chasidim, brought in the Be'er Hagolah (CM חו"מ סימן שמח.)
ואני כותב זאת לדורות שראיתי רבים גדלו והעשירו מן טעות שהטעו העכו"ם ולא הצליחו וירדו נכסיהם לטמיון ולא הניחו אחריהם ברכה, וכמו שכתב בספר חסידים סימן תתרע"ד: רבים אשר קידשו ה' והחזירו טעויות של עכו"ם בדבר חשוב - גדלו והעשירו והצליחו והניחו יתרם לעולליהם...
Along the same lines, the Maharsha in Kesuvos 67 criticizes those who steal and then give that money to charity: "Many in this generation gather their wealth through measures which are without faith in G-d and which involve Chillul HaShem like by stealing from ovdei kochavim. Afterwards, they donate this money to get annual honors for themselves so that they will be blessed by the community. This is nothing other than a mitzvah ha'ba’ah b'aveira. Such money will not last." Also, there is a teshuva from Reb Moshe (II CM 29) that says וכמו שהקב"ה שונא גזל בעולה כן הקדוש ברוך הוא שונא בתמיכת התורה ולומדיה על ידי גזל.
In real life, a mossad does not have to audit their benefactors to determine the kashrus of their money, except for special circumstances of chillul or kiddush Hashem. (See Tosfos Avoda Zara 17a, ד"ה מהו לעשות, on the Gemara where יעקב איש כפר סכניא asked Rebbi Eliezer whether you can use Esnan Zonah donations to make a bathroom for the Kohen Gadol's residence on the Har HaBayis: and the Gemara Tosfos brings from daf 46b-
מהו לעשות בית הכסא לכ"ג. נראה דלאו מדאורייתא קא בעי דפשיטא דשרי דהא אפילו ריקועים דבית קדשי הקדשים הוה שרי אי לאו ריבויא דקרא בפרק כל הצלמים (לקמן דף מו:) אבל מידי דהר הבית פשיטא דשרי דהא אפי' פרה אימעיטא פרק כל הצלמים מקרא דבית ה' פרט לפרה שאינה באה לבית:.)
Organizations don't have the latitude of setting standards for whose money they accept; the poor are hungry and desperate right now, the assimilated and the ignorant need to be reached before it's too late, and there is no time for chumros. It might also be argued that to set standards would be unfair to those whose hearts push them to do mitzvos but are not able to lift themselves out of their routines of life. Furthermore, it is possible that the entire halacha was limited to the Mishkan, as indicated in Erchin 5b and 6a, (גוי} שהתנדב נדבה לבדק הבית מקבלים הימנו} ). But it can be emotionally difficult to accept such money. A dear cousin once put it this way: “One should not assist a person to buy a clean conscience.”
I saw an article in the Chadrei Chareidim. I'm absolutely sure it's not true, because the person in the article is an honorable man, and an honorable man would never say such a despicable thing. It is most likely a "false flag operation," propaganda planted by an enemy, and I cite it it only as a theoretical application of this discussion- while its application in practical Halacha is neither ethically nor halachically clear, it certainly is a useful rhetorical tool to denigrate someone you want to tear down.
ביקורו של האדמו"ר מסאטמר בישראל, שהתארך בחצי יממה, עומד לקראת סיומו.
מחר (רביעי), בחצות הלילה, ימריא האדמו"ר לביתו בקרית יואל במונרו.
במהלך הביקור, חנך האדמו"ר את 'היכל התורה דמשה אריה' בקרית סאטמר בבני ברק. מדובר בהיכל שיהיה פתוח עשרים וארבע שעות ביממה אך ורק ללימוד תורה.
לאחר שקבע את המזוזה, נשא האדמו"ר דברים בשבח לימוד התורה והזכיר בשם גדולי החסידות, כי על-ידי לימוד התורה ייבנה בית המקדש השלישי.
מכאן האדמו"ר עבר למתקפה: "מה שבטוח הוא שעל ידי אנשים מינים ואפיקורסים שלא מאמינים בגאולה - אי אפשר לבנות בית המקדש, ולימוד התורה שממומן על-ידי רשעים אפיקורסים לא יבנה את בית המקדש".
"כאן בבני ברק, הנקראת עיר התורה", אמר האדמו"ר, "יש ברוך ה' הרבה לימוד התורה, אבל רוב רובה של התורה ממומנת על-ידי רשעים אפיקורסים ומתורה כזו אי אפשר לבנות בית המקדש".
Free translation:
....What's certain is that by the hand of heretics and freethinkers who don't believe in the redemption- it is impossible to build the Beis Hamikdash, and Torah study that is supported by wicked freethinkers will not build the Beis Hamikdash.
Here, in Bnei Brak, that is called City of Torah, said the Admor, there is, Baruch Hashem, much Torah study, but the great majority of the Torah is supported by evil Apikorsim, and from such Torah it is impossible to build a Beis Hamikdash.
האדמו"ר קישר את דבריו לאירוע: "עכשיו, כשפתחו היכל תורה על טהרת הקודש בלי מימון של הרשעים, זה כמו שמן זית זך - ומהמקום הזה תצא בניית קודש הקדשים של כל העיר כולה".
The Admor tied his words to the current event: "Now, that we have opened an edifice of Torah that is pure and holy, without monetary support of the wicked, this is like pure olive oil- and from this place will come forth the building of the holy of holies in the entire city."
Ironically, this calls to mind the Darkei Moshe in OC 53, who says that
Ironically, this calls to mind the Darkei Moshe in OC 53, who says that
שליח ציבור יתפלל מתוך ספר המיוחד לציבור משום דסתמא לשם מצוה נכתבים שמא שאר סדרים לא נתכוין הסופר לשם מצוה כי אם להתפאר, וח"ו שמא לא נתקבל התפילה מתוכם.
which is like the Sefer Chasidim in #772, because if we're worried about passeling the benefit of a mitzvah, we ought to worry about mitzvos being ruined because they were done להתפאר, too. On the other hand, this is all contrary to the Rambam by Shofar Gazul (1 Shofar 3), which is based on the Yerushalmi in Sukkah 3:1 that says "אמר רבי לעזר תמן בגופו הוא יוצא ברם הכא בקולו הוא יוצא ויש קול אסור בהנייה".
How do we pasken? See Mishna Berura on the Rama at the end of OC 691. But all of this does not matter. What does matter is that you don't go into a city that was created and built יש מאין and totally le'shem shamayim with absolute mesiras nefesh by the Ponevezher Rov and which has had tremendous success le'hagdil Torah ule'ha'adirah, and say that it won't accomplish any lasting to'eles because it was financed by Resho'im and Apikorsim. Feh. Feh. Feh. The more relevant halacha, that we definitely pasken like, is that in EH 2:2, where it says
All families are assumed to be Kasher, and one may marry into them without any hesitation. Even so, if you see two families that constantly fight with each other, or a family that is known to be constantly arguing and fighting, or a man who is pugnacious and brazen, you must be suspicious about them and it is fit to distance yourself from them, because these are signs of a spiritual genealogical flaw. Also, one who often disparages others' family background, such as one who tars other families or individuals by saying they are Mamzeirim, we should suspect that he himself may be a mamzer. (.....)
But of course, the halacha in Even HaEzer is irrelevant, because the story is either a misunderstanding, a misrepresentation or a fabrication, all too common in muckraking news media.
How do we pasken? See Mishna Berura on the Rama at the end of OC 691. But all of this does not matter. What does matter is that you don't go into a city that was created and built יש מאין and totally le'shem shamayim with absolute mesiras nefesh by the Ponevezher Rov and which has had tremendous success le'hagdil Torah ule'ha'adirah, and say that it won't accomplish any lasting to'eles because it was financed by Resho'im and Apikorsim. Feh. Feh. Feh. The more relevant halacha, that we definitely pasken like, is that in EH 2:2, where it says
כל המשפחות בחזקת כשרות, ומותר לישא מהם לכתחילה. ואע"פ כן, אם ראית שתי משפחות שמתגרות זו בזו תמיד (או שני בני אדם שמתגרים זה בזה), או ראית משפחה שהיא בעלת מצה ומריבה תמיד, או ראית איש שהוא מרבה מריבה עם הכל ועז פנים ביותר – חוששין להם וראוי להתרחק מהם, שאלו סימני פסלות הם. וכן כל הפוסל אחרים תמיד, כגון שנותן שמץ במשפחות או ביחידים ואומר עליהם שהם ממזרים, חוששין לו שמא ממזר הוא; ואם אומר להם שהם עבדים, חוששים לו שמא עבד הוא; שכל הפוסל – במומו פוסל. וכן מי שיש בו עזות פנים ואכזריות, ושונא את הבריות ואינו גומל להם חסד – חוששים לו ביותר, שמא גבעוני הוא:
Translation:All families are assumed to be Kasher, and one may marry into them without any hesitation. Even so, if you see two families that constantly fight with each other, or a family that is known to be constantly arguing and fighting, or a man who is pugnacious and brazen, you must be suspicious about them and it is fit to distance yourself from them, because these are signs of a spiritual genealogical flaw. Also, one who often disparages others' family background, such as one who tars other families or individuals by saying they are Mamzeirim, we should suspect that he himself may be a mamzer. (.....)
But of course, the halacha in Even HaEzer is irrelevant, because the story is either a misunderstanding, a misrepresentation or a fabrication, all too common in muckraking news media.
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