Returning to the subject of the “mAchaszis hashekel,” we explained above that HKB”H provides the missing half of the shekel with a fiery coin that He takes out from beneath the Kisei HaKavod. We will refer to a fundamental principle gleaned from the immaculate teachings of Rabbi Zusha of Anipoli, zy”a. In his own, inimitable way, he elaborates on the statement of Rabbi Pinchas ben Yair in the Gemara (Chullin 7b): "ישראל קדושים הן, יש רוצה ואין לו, ויש שיש לו ואינו רוצה"—the people of Yisrael are holy; there is the person who wants to share but lacks sufficient resources; then there is the person who has sufficient resources but does not sincerely want to share. Tosafos ask an obvious question. If the latter individual possesses the resources to share with others but does not wish to do so, why is he considered holy? They answer that the Gemara is referring to someone who does not really wish to share with others; yet he invites others to share his food due to his sense of shame. This still begs the question: Why he is referred to as holy— “kadosh”?
Rabbi Zusha explains that when a person gives tzedakah reluctantly, only out of shame, his mitzvah was not whole; it only generated the body of a malach but not its neshamah. In contrast, the person who wishes to give tzedakah but lacks sufficient funds to perform the mitzvah generates the neshamah of a malach; for, he sincerely desires and intends to fulfill the mitzvah. Now, since HKB”H wants the mitzvos of Yisrael to be complete, in His infinite mercy and kindness, He combines the rich person’s deed with the poor person’s sincere intent. Together they form a complete, holy malach, containing both a body and a neshamah.
This then is the message conveyed by Rabbi Pinchas ben Yair: “Yisrael are holy!” In other words, when the two types of Jews are joined together, they form a holy union. He explains how this works: “There is the person who wants to share but lacks sufficient resources”—his good intentions generate the malach’s neshamah; “then there is the person who has sufficient resources but does not sincerely want to share”—yet he gives out of embarrassment; his act, albeit insincere, generates the malach’s body. HKB”H graciously combines the insincere deed with the sincere thought to produce both a complete mitzvah and a complete malach. As a result of this partnership: “Yisrael are holy!”
This incredible idea is also taught by his esteemed brother, Rabbi Elimelech of Lizhensk, zy”a, in Noam Elimelech (Metzora). Here is an abbreviated translation:
It is taught in the Gemara (Kiddushin 40a) that HKB”H combines a good thought with an actual deed . . . Undoubtedly, when a person plans to do something, it is without ulterior motives. So, if a person intends to perform a mitzvah or study Torah and neglects to do so on account of some unforeseen circumstance, but another person studies Torah or performs a mitzvah without pure intentions, HKB”H combines this (impure) deed with the intent of the tzaddik, and it is viewed as if the latter performed that deed.
In this light, the Noam Elimelech goes on to interpret the teaching in the Gemara (Pesachim 50b): "לעולם יעסוק אדם בתורה ומצוות אף על פי שלא לשמה, שמתוך שלא לשמה בא לשמה"—a person should always engage in the study of Torah and the performance of mitzvos even though his actions are not purely motivated—not l’shma; because from these activities that are not purely motivated, he will eventually come to learn Torah and perform mitzvos for its own sake, with the purest of intentions—l’shma. Hence, a person should not question the value or purpose of performing mitzvos not l’shma, since they do, indeed, serve an important purpose. For, as we just learned, HKB”H takes the act of the mitzvah that was performed “not l’shma” and brings it to a tzaddik whose intentions are “l’shma,” who only wishes to serve Hashem. This is the implication of the words "בא לשמה".
