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<DIV><SPAN style="COLOR: black"><FONT size=3><FONT face="Times New Roman">HB: RYitzchak, </FONT></FONT></SPAN></DIV>
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<P class=MsoNormal style="MARGIN: 0in 0in 0pt"><SPAN style="COLOR: black"><FONT size=3><FONT face="Times New Roman">what are the mekoros, delinating the proper bounds (in both time and money) for self-sacrifice.......BTWay, would chabad-shluchim and their life-long tasks of helping other jews (for a panrassa no less) fall under this cagegory??? And what about people who serve in the army (Israeli, or other) or peace-corps, doctors without borders???etc, would these activies go against the prohibition of giving away more than 20% of one's income to tzedaka, if by working for such an orginiza ti<SPAN> pn one would earn 20% less</SPAN>????</FONT></FONT></SPAN></DIV></DIV>
<DIV>And finally what about war-tine; is one allowed to, or even commended to go beyond the call of dut if one has a family back home that would suffer c"veshalom by some heroic duties>>> hb<BR>RSRH writes<BR><BR>It is permissible to take<BR>compensation for t'ena. So, too, the duty to store lost property without<BR>taking compensation devolves only on someone who has no other employment,<BR>but a person who is employed is not obligated to neglect his<BR>own livelihood without appropriate compensation. These halachos are<BR>deeply characteristic of Jewish law's outlook on the fulfillment of duties<BR>in society.<BR><BR>Jewish law does not subscribe to that extravagant zeal which demands<BR>complete self-abnegation as a general rule in communal life, and<BR>which equates virtue with self-sacrifice. Jewish law does not accept such<BR>a philosophy, because it could never become a universal standard. Indeed,<BR>if it were to be put into practice, it
would spell the end of all<BR>social commerce. If such an impracticable ideal were to be accepted as<BR>the standard for everyday </DIV></DIV></td></tr></table>