[Avodah] Concerning ourselves with the world at large

[Micha Berger]

On Mon, 2 Apr 2007 11:14:08 -0400, "R Aryeh Stein" <aesrusk at gmail.com> wrote:
>> I only have one Makor for this idea, that we, as Jews, should concern
> ourselves with the well-being of the world at large.

> Well, here's a makor for the idea that we, as Jews, perhaps should not
> concern ourselves with the well-being of the world at large.
> In OC 694:3 (halachos of matanos l'evyonim), the MB states that if one
> gives a p'rutah  to a gentile, this constitutes "gezel" from the [jewish]
> aniyim (unless done for purposes of darkei shalom).

1- Well, according to RALichtenstein, "darkhei Shalom" is an instance of vehalakhta
bidrakhav -- a primary value, not pragmatics for survival. (BTW, in previous
incarnations of that discussion, I believe it was RnCL who found other uses
of even "mipenei eivah" -- e.g. within a marriage -- and proved it wasn't about
survival either.)

So, assuming RAL's peshat, the MB's point is pretty much theoretical. How many
people would be investing the money or time for reasons other than following
HQBH's example of behaving peaceably?

> Given that we have a limited amount of resources (money and time), perhaps
> we have a halachic obligation to devote these resources solely to causes
> within our community (unless done for purposes of darkei shalom).

I would also argue it also only works when one is using one's tzedaqah budget
(speaking of money or time). Not with people who have room in their budget or
time on their Sunday for leisure.

2- I "just happened" to hear the following in a shiur by R' Yitzchak Blau on KMTT
(<http://kmtt.libsyn.com/index.php?post_id=171398> 25:25) erev YT. The Tif'eres
Yisrael explains three mishnayos in Avos in universalist terms.

a- The mitalmidav shel Aharon is one who is "oheiv es haberi'os". Beri'os is a
pretty universal term.

b- Lest you think this is specific to Hillel, the Tif'eres Yisrael also learns
"havei meqabeil es kol ha'adam beseivel panim yafos". He cites a Tosafos to show
that "adam" sometimes means "everyone in our conversation" (RYB likens it to an
announcement in shul "Everyone can vote for shul president". Obviously "everyone"
is limited by context.) And thus "'adam ki yamus ba'ohel' - atem keruyim adam."
However, Tosafos point out, this is not true of "ha'adam". And therefore the TY
concludes that you are chayav to show that warmth to Jew and non-Jew.

c- While "adam" may be ambiguous, it's not ambiguous when used in contrast to
Yisrael. Therefore, the mishnah is saying that all human beings are chavivin
because they are created betzelem, and the Jews are noted for having an extra
gift. This TY is worth seeing, particularly the Boaz, as he waxes quite poetic
about people who advanced mankind.

3- RSRH's TIDE also requires being a citizen of the world. It's not just about
importing the yaft of Yefes. It's also about Sheim being the spiritual and
moral voice in that greater society. See Noach's berakhah, and his commentary
on it.

4- Similarly, RSShkop's introduction to Shaarei Yosher <http://www.aishdas.org/avodah/faxes/shaareiyosher.pdf>, and his relatively
famous peshat in defining chessed and "im ein ani li", has social awareness
of the entire human race as the most expansive definition of "li", and thus
the greatest possibility of living up to one's tzelem E-lokim. (This might
be the same as RAL's shitah.)

5, 6- Add to those the aforementioned Ramchal and RAYKook.

7- RASoloveitchik was quite outspoken about Biafra. I do not know his sevara, but
lemaaseh he felt there was a need to do so.

:-)||ii!
-mi

-- 
Micha Berger             Today is the 2nd day
micha at aishdas.org        in/toward the omer.
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