Voluntary vs Obligatory: the Need for Both

The word “Terumah” appears three times in the first three pesukim of our Parsha. Rashi quotes a tradition recorded in the Talmud (Megila 29b) that the three times Terumah correspond to three collections that were taken up for the Mishkan’s building and operating fund: The first collection was a mandatory half shekel per adult that went to cover the cost of the adanim, the bases of the beams. The second collection was also compulsory and a fixed amount: A half shekel per person to cover the costs of the communal sacrifices. The third collection was voluntary: people could give as much as they wanted from the list of items needed for the Mishkan’s construction.

The Maharal asks a very basic question on Rashi’s interpretation: If there were indeed three collections, why does the Torah at the beginning of Parshat Terumah only speak of the voluntary type, the one that was collected, as the pasuk says,

“Me’eit Kol Ish Asher Yidvenu Libo”.

Only from people who volunteered and whose hearts motivated them. What about the mandatory collections? Why are they not mentioned here, even though the obligatory donations are listed first by Rashi (and the Talmud)?

The Maharal answers that although not explicitly mentioned here, the compulsory terumah must precede the voluntary collection. Had the first collection been on a voluntary basis, the Jews would have generously answered the call, as is described later in Parshat Vayakhel (36:4-5). The people were so generous that Moshe had to tell them to stop. However had that happened prior to the half shekel collections, there would have been a key component missing in the construction of the Mishkan: Obligation. Submission. Commitment. A generous spirit, nedivut lev, is a wonderful trait to possess, so long as it is predicated on a sense of commitment. It might go against our 21st century modern sensibilities, but we need to embrace commitment - in our personal lives and in our religious lives.

The notion that the first donations to the Mishkan were obligatory and used to build the Mishkan’s foundational support gives us an opportunity to appreciate commitments – where we make them and how we should be keeping them. Our volunteer spirit should flow from, not precede or even compete with, our sense of commitment.

Utilizing the Maharal’s approach helps me understand what can be a confusing series of events at Har Sinai. There is a Midrash that tells the story of how God offered the Torah to other nations, and they were not interested. Then God offered the Torah to the Jews who immediately replied “Na’aseh V’Nishma,” “we will do and we will listen”.

Another Midrash tells us that at the time of Matan Torah, God held the mountain over the people’s heads, and “forced” the Jews to accept the Torah. From these Midrashim it seems that the “Naaseh V’Nishma” event occurred first, and the coercion occurred afterwards.

HOWEVER, in the Torah, the actual pesukim utilized by these Midrashim are in the opposite order: i.e. first we encounter the pasuk that alludes to coercion (in Parshat Yitro 19:17), while the pasuk that hints at the Jews’ voluntary acceptance of the Torah is found later (in Parshat Mishpatim 24:7).

Here too the lesson is clear: while voluntary acts of kindness and philanthropy are often applauded the loudest, we believe in the critical importance of service and benevolence emanating from a sense of responsibility, even coercion. Our goal should be to feel obligated to engage in activities that others might view as voluntary - and feel good about that.