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 is used correspond to three collections that were undertaken for the Mishkan’s building and operation. 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 also a half shekel per person to cover the costs of the communal sacrifices. The third collection was voluntary. People could give what they wanted and as much as they wanted from the list of materials needed for the Mishkan’s construction.The Maharal asks: If there were three collections, why does the Torah open Terumah with the third, voluntary type of collection? The Parsha begins with a call for donations that were collected “from people who volunteered and whose hearts motivated them”. What about the mandatory collections? Rashi and the Talmud mention the obligatory contributions first. Why does the Torah begin with the voluntary Terumah? The Maharal answers that although not explicitly mentioned here, the compulsory Terumahs must precede the voluntary collection. Had the first collection been on a voluntary basis, the Jews would have generously answered the call. In Parshat Vayakhel we learn that when it came to discretionary giving the people were so generous that Moshe had to tell them to stop giving. However had that voluntary giving preceded the obligatory giving 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. However, it must be predicated on a sense of commitment. This idea 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 to make them, how to make them and how to keep them. Our spirit of volunteerism should flow from, not precede nor compete with, our sense of commitment. Utilizing the Maharal’s approach can help us understand what can be a confusing series of events at Mt. Sinai. The Midrash teaches that God offered the Torah to other nations, and they were not interested. Then God offered the Torah to the Jews who immediately replied “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. But in the Chumash first we read the pasuk that alludes to coercion (in Yitro 19:17), and only later do we come across the pasuk of “Naaseh V’Nishma” (in Mishpatim 24:7) that hints at the Jews’ voluntary acceptance of the Torah. The lesson is clear. While voluntary acts of kindness and philanthropy are often given the most attention, we believe that service and benevolence must emanate from a sense of responsibility and commitment. The Maharal’s idea resonated with me this week as our community mourns the passing of our esteemed member Dr. Stuart Courtney. Stuart was a past President of our shul, chair of the Decorum Committee and organized the ushers in the Sanctuary on the Yomim Noraim for decades. It is appropriate for us to dedicate our efforts at Kedushat Beit Haknesset, and especially our efforts at more decorum and less talking in shul, to Stuart’s memory. Among many accolades and achievements Stuart was an accomplished doctor and an exemplary husband, father and grandfather. He had a great sense of humor. On this Parshat Terumah I want to especially pay tribute to Stuart’s nedivut lev. Everyone who knew Stuart agreed that “he was such a nice guy”. His kindness was genuine and obvious to all because it modeled the nedivut lev of the Mishkan Building Campaign: Kindness and generosity based on a foundation of responsibility and commitment: to others, to Hashem, and to our values
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