This concept can perhaps be further explored via the following [novel] perspective: The Possuk states: שִּׁוִּּיתִּי ה׳ לְּנֶגְּדִּי תָּׂמִּיד “I שִּׁוִּּיתִּי Hashem before me constantly” according to the Baal Shem Tov’s explanation (Tzavo’as Horivash) that the word שִּׁוִּּיתִּי comes from the word הִּשְּׁתַוּוּת which means to equalise. This means that Man needs to render equal all matters, [simply] because Hashem is constantly before him. Such an Avodah transcends [the intellect and] logic, because when one’s Avodah is in accordance with intellectual reasoning and understanding, it automatically has a [specific] objective, so that one cannot possibly maintain a position of ‘all things being equal’.
However, when Avodah transcends logic devoid of any ulterior motive, then everything becomes equal in one’s eyes. And it is from this perspective that one can serve Hashem with an attitude of Mesiras Nefesh, to fulfil Hashem’s Supernal Will because nothing [no thing] hence no ulterior motive phases him.
Accordingly, we will understand the second half Shekel. After a person does his Avodah using his own ten faculties (symbolised by the first half a Shekel) in a logical Avodah, he is then given a second half by way of a gift. In other words, he reaches an elevated status of שִּמְּחוּ צַדִּיקִּים בַה׳ “Rejoice You righteous with Hashem” which is the love and the Simcha of an Avodah performed beyond logic. And indeed, the Possuk states: וְּעַמֵךְ כֻלָּׂם צַדִּיקִּים “All your people are righteous” so that everybody [after all] can reach there through the Love and Simcha of a logical Avodah, as a result of which he is given the Supernal Love and Simcha from above.
This is also the difference between the two halves of a Shekel. Concerning the first half Shekel whereby everyone gives their own ten faculties, there are [indeed] differences between the poor and the rich (as mentioned earlier), but the second half Shekel, which transcends logic, [itself] symbolises ‘wealth’.
