The Half Shekel and Tzedakah: Acting Beyond Our Egos

 In describing the mitzvah of the half shekel, the Torah at the beginning of Parshat Ki Tisa states: “The rich shall give no more, and the poor shall give no less than half a shekel.” The half shekel is a contribution that every obligated Jew contributes in an equal fashion. The Rambam expounds on the obligation of the poor to contribute this half shekel: “Even a poor man who derives his livelihood from charity is obligated [to make this donation]. He should borrow from others or sell the clothes5 he is wearing so that he can give a half-shekel of silver.” Rav Aharon Lichtenstein zt’l notes that this is the only mitzvah in the Torah that requires a poor person to sell his garments in order to fulfill the obligation. This might be because the half shekel is referred to as “an atonement for your souls”, and everyone can use some atonement.

Additionally, the half shekels were used to purchase animals that were brought as communal sacrifices which would facilitate atonement for the nation as a whole. Rav Lichtenstein notes that it would be inappropriate for a person to enjoy the benefits of this communal atonement without participating in the burden (financial and others) required to attain it. This is an important lesson that extends far beyond the half shekel and communal sacrifices. If we benefit from Jewish communal resources, whether directly or indirectly, then we should feel a sense of responsibility to contribute to the ongoing vitality and expansion of those resources.

Rav Lichtenstein notes that when it comes to the laws of Tzedakah, the Rambam similarly writes that even a poor person who himself is dependent on charity must give something to tzedakah on an annual basis (Laws of Matnot Aniyim 7:1-5). Why must a beneficiary of tzedakah still give his own tzedakah? Rav Lichtenstein explains that Halacha wants every person to be a giver in some way and at some time; even if that person is most often a receiver. By being a giver a person will leave his self-centered perspective and see/ assist others in need.

The Talmud in Baba Batra (8b) teaches that Beit Din is empowered to compel a person to give tzedakah. Some of the commentators ask on this rule based on another Talmudic teaching that “any Beit Din cannot compel a person to perform any commandment that has a specific reward stated in the Torah”. And tzedakah is a mitzvah whose reward is specified in the Torah (Devarim 15:10): “You shall surely give him, and your heart shall not be grieved when you give to him; for because of this thing the Lord, your God, will bless you in all your work and in all your endeavors.” Rav Lichtenstein suggested that the reason Beit Din can compel the performance of tzedakah is out of a concern for the moral health of society. Beit Din is empowered to educate the community and to  compel people move out of their natural egocentric perspective and consider other people and their needs as an expression of their role as part of the Jewish community. 

Why the Kohen Wears Shatnez, But We Don’t

 The uniform of the Kohanim while serving in the Mishkan was meant to have a powerful spiritual impact, both on the priests themselves as well as on the rest of Bnai Yisrael. A peculiar characteristic of some of these garments stands out and begs an explanation. Regarding the Ephod, the apron from whose straps hung the Choshen Mishpat (the breast plate containing precious stones representing each of the twelve tribes), the Torah states (Shemot 28:6, 15):

“And they shall make the ephod of gold, of blue, and purple, scarlet, and fine twined linen, the work of the skillful workman.”

“And you shall make a breastplate of judgment, the work of the skillful workman; like the work of the ephod you shall make it: of gold, of blue, and purple, and scarlet, and fine twined linen, shalt thou make it.”

The Rambam identified the type of thread that was dyed with the colors that the Torah specifies.

(Mishnah Torah Klei HaMikdash 8: 13):

“Whenever the Torah uses the word sheish or bad, it is referring to linen. Whenever the term techeilet is used, it refers to wool which is dyed blue. The term argaman refers to wool that is dyed red. And tola'at sheni refers to wool dyed with a bug.”

The Ephod, the Choshen and the Avnet (belt) were therefore comprised of a mixture of linen and wool, a combination that the Torah explicitly prohibits to wear as shatnez. 

One of the few commentators to addresses this question of shatnez in the Kohen’s garments was Rabbi Samson Raphael Hirsch. In a section of commentary dealing with shatnez Rav Hirsch explains, “Only the priest had wool and flax mixed in his clothing, for he represents the community as a unity, and in his personality bridges all dissimilarities.”

In Rav Hirsch’s view, rather than thinking of shatnez as something negative, it represents a higher, unified level of existence in which only special people  involved in special ritual activities can access. According to Rav Hirsch we should view shatnez on some level  as symbolizing the ideal of Jewish unity which we should yearn for and admire as it is manifest in the service of the Kohanim, even as it is forbidden to the rest of us. 

Diversity and unity are important Jewish values. I have been known to say that one of the few types of people that might not feel comfortable at our shul is a person who is looking for uniformity and doesn’t want to daven in the same shul as someone who ___________ (fill in the blank).

I view the diversity of our shul as an essential feature and as a strength. 

As individuals we are entitled, even encouraged, to socialize and surround ourselves with like minded people with similar values who will support and inspire us in our lifelong pursuit of religious growth. But as a kehilla I believe that we are called upon to celebrate our diversity and to live the lesson that is taught by the priestly shatnez garments.

Give or Take- But Know How to Take

 

There is an enigmatic line at the beginning of Parshat Terumah. Hashem commands Moshe to tell Bnei Yisrael to embark upon a much needed building campaign (25:2):

דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְיִקְחוּ־לִ֖י תְּרוּמָ֑ה

“Speak to the children of Israel, and have them take for Me a donation”

The Jewish People are being informed of the need to raise funds and collect materials in order to build the Mishkan. We would expect Hashem to command the people “to give a donation”, yet the word used is to “take a donation”. This question is raised by many commentators throughout the ages and one famous answer is the same sentiment expressed by Amschel Rothschild, that what really belongs to us forever are those things that we give to others and dedicate to good causes greater than ourselves. “The more you give, the more you get” is not merely a cliché but a profoundly Jewish way to look at life and to live life.

Rabbi Dr. Abraham Twerski offers an alternate explanation. Instead of focusing on the power and importance of giving, Rabbi Dr Twerski sees in this pasuk a reminder of the importance of taking. While conventional wisdom teaches that it is easy to take and sometimes more difficult to give, some people feel that accepting help of any kind is demeaning.

The Mishnah in Peah (8:9) teaches: “And anyone who does not need to take [charity] and yet takes, will not depart from this world before he actually needs [charity] from others. And anyone who needs to take and does not take, will not die of old age until he supports others with his own money.” It seems from this Mishnah that self-sufficiency is the highest value, even if a person needs help s/he should refrain from taking. However, Rabbi Ovadia MiBartenura explains this Mishnah by adding an important caveat:

“However if the work of his hands is not sufficient for him and he afflicts himself in a life of pain that near death, on this they said, that whomever needs to take and does not take, he is like one who sheds blood and it is forbidden to have mercy upon him, for he does not have consideration for his own soul, how much more so upon the souls of others.”

Rabbi Dr. Twersky explains that people who are incapable of accepting assistance when needed often suffer from low self-esteem which can negatively impact not only one’s perception of self but also their relationships with others. He retells a story from his own practice to highlight this idea: (Twersky on Chumash pg. 157)

One of my patients, a woman who was recovering from alcoholism, confided in a friend that her furnace had broken down in the midst of a frigid spell and she had slept three nights in an unheated apartment. Her friend said, “You could have stayed at my house for those three nights.” She responded, “I don’t like to impose on anyone.”

I called this patient and I told her that I was disappointed because I was hopeful that she could be helpful to newcomers in recovery. She said, “Please, you can call on me at any time.” I said, “I’m sorry, but I cannot. Anyone who cannot accept help has no right to give it.” 

Perhaps the Torah uses a language of “taking” when it comes to the Mishkan to teach us that while giving is good and commendable, if we want to strengthen all of our relationships (with others, with Hashem, and with ourselves) we have to also be able to take at times.

Happiness Tips from Our Daily Davening

 Today is Rosh Chodesh Adar Rishon. This year there are two Adar’s on the Jewish calendar. The Mishna states that “When Adar begins we increase our joy.” We might assume that in a leap year with two Adar’s this Talmudic statement only applies the the second Adar, the Adar in which we celebrate the very joyous holiday of Purim. However, the Lubavitcher Rebbe, among others, insists that the imperative to increase our joy applies to both months of Adar. Happiness can refer to so many expressions, with just as many different causes. What does Jewish tradition mean when it talks about happiness? Our daily recitation of Az Yashi, the Song at the Sea, in Pesukei D’Zimra provides us with some insight and some direction.

In Shulchan Aruch Siman 51, the Mishnah Berura quotes a passage from the Zohar: “that when Shirat Hayam is recited daily, it should be recited B’Simcha, with joy, and one should imagine as if s/he is actually crossing the Yam Suf at that moment.” From this Zohar we learn that we are supposed to be happy when we recite Shirat Hayam- BC THE JEWS WERE HAPPY WHEN THEY ORIGINALLY RECITED IT.

Research has shown that three of the most important qualities that happy people possess are: a feeling of control over one’s life, a sense of optimism, and faith/ religion- a sense of purpose greater than themselves. At the Splitting of the Yam Suf the Pasuk tells us:

                “Vayar Yisrael et Mitzrayim met al sefat Hayam.”

For the first time in over two centuries, Bnai Yisrael were not slaves to a human master. At the moment that they saw the Egyptians drown, they realized that they were now in control of their own destiny. Though this may seem a little scary at first, possessing both free will and agency to act are key ingredients in happiness.

“Vayaaminu BaHashem ubeMoshe Avdo”: In addition to their newfound sense of agency and responsibility, the Jews had Emunah, faith. They had faith in Hashem, ie a commitment to a higher purpose and to religion; as well as faith in themselves that with the help of G-d they could overcome any obstacles in their way.

 Another contributing factor to happiness is being active: challenging ourselves to try new things and to do things that we love. Happiness is often a pleasant side effect to pursuing other activities: whether it is a job, a hobby or a volunteer opportunity. Inactivity and too much leisure can be impediments to happiness.

This seems to be Hashem’a advice to Bnei Yisrael before they even get to Yam Suf:

“Ma Tizak Elai- Daber El Bnei Ysirael Vayisau-“G-d tells Moshe to convey to the people that inactivity will bring anxiety and a feeling of hopelessness. But getting up and going, doing something, in tandem with a feeling of control, optimism and faith in G-d, will lead to success.

A fifth and final factor in achieving happiness is to cultivate relationships. The more quality relationships a person has, the more likely h/she is to be happy. At the Sea, Bnai Yisrael began to appreciate these relationships. They respond with Shira- song. Song only works when people are relating to one another: singing their parts, and playing their instruments together to create beautiful music.

When we put all of these factors together, we begin to map out the components of happiness and see areas of focus for us as we enter the month of Adar. Let us appreciate the control and agency that we execute in our lives. Let us be optimistic, Let us strengthen our faith in Hashem and in ourselves. Let us invest, and never take for granted, our relationships; and let us seek opportunities to develop new relationships. At the Red Sea we learned the key ingredients to happiness. Let us recommit to these lessons every day of our lives and especially during the months of Adar.

Don’t Forget You’re in Galus

In Parshat Yitro we read how both of Moshe’s sons were given names that were reminders of the challenges that Moshe had experienced during his lifetime (18:3-4): “the name of the first sonw as Gershom, because Moshe said ‘I was a stranger in a strange land.’ The name of the other son was Eliezer, because ‘the God of my father helped me and rescued me from Pharaoh’s sword.”

The Pardes Yosef explains that Moshe chose these names for his sons because he wanted them to grow up with a perspective that they may not have otherwise had. Moshe’s sons grew up in Midian, far from the oppression and danger of Egypt. They lacked nothing and probably feared nothing. They grew up surrounded by the love of their parents and (maternal) grandparents. They had a idyllic upbringing, and that is why Moshe gave them names that would always remind them of the precarious state of the Jewish experience- even when times are good. A Jewish child in the Diaspora must be taught that Galus, whether Egypt or Midian or America, is not the Jewish homeland. Though it doesn’t always feel like it, we live a precarious existence that requires both Divine intervention and a self-awareness of the underlying vulnerabilities and dangers that always exist for a Jew. By choosing these names, it was as if Moshe was telling his son, “My life should teach you, and all of Klal Yisrael, a lesson. I grew up as a prince in Egypt. I had everything a boy could want. I lived a privileged life. And then my whole world turned upside down, and I had to flee for my life.

Moshe’s story has repeated itself many times throughout Jewish history. The Pardes Yosef gives the example of the Jews of Spain. Once upon a time the Jews experienced a “golden age” living in Spain. They were secure, respected and prosperous. Jewish leaders, such as the Abravanel and Rav Shmuel Hanagid, served as trusted advisers to the monarchs of Spain. And then things changed, and the Jews lost favor. A century of turbulence for Spanish Jews ended with the edict of the expulsion of Spanish Jewry on Tisha B’Av 1492.

The Talmud (Baba Batra 73b) quotes a parable offered by Rabba bar bar Channah: “We were once traveling on a boat and saw what turned out to be a fish. It was so huge that sand collected on its back, and we thought that it was actually an island. We got off the boat and stepped onto this “island”. We started a barbecue. When the heat got too much for the fish, it rolled over and we fell off into the water. Had we not been close to the boat, we would have all drowned.”

The Maharsha explains the parable as follows: Those who live in the Diaspora are trying to navigate our way through the stormy seas of exile. We think we have found a safe haven to land. We get comfortable, start living our lives, and we may even prosper. Then our island turns over and we realize that we were never really safe- we had planted ourselves on the back of a finicky fish. As we recover from the latest expulsion we consider ourselves lucky to just be alive.

Whether America is in fact a finicky fish or Spain is beside the point. American Jews have been blessed and we hope that these blessings continue. But the lesson that Moshe tried to impart through the names of his two sons must resonate, especially today. Jewish life outside of the Jewish homeland should never be viewed as guaranteed. A Galus mentality must include an awareness of our relatively precarious state and that Israel needs to be part of our present identity, just as we know that it is our future.