The parsha opens with the donations to the Mishkan. Each Jew was invited to give nedivas libo, according to the generosity of his heart. Yet this seems to contradict what we find regarding the mitzvah of Machatzis HaShekel. There, the Torah is explicit: rich or poor, everyone gives ex- actly a half-shekel, no more and no less.
The Sfas Emes addresses this apparent con- tradiction. Why is there equality by the shekel but individual expression by the Mishkan donations? The question deepens when we look at the Mishnah in Maseches Shekalim, which teach- es that although one may not give more than a half-shekel for oneself, one may give a half-shekel on behalf of someone else. Why is that permitted?
Shekalim, Purim, and the Battle with Amalek
Chazal teach that Parshas Shekalim, read on Rosh Chodesh Adar, is deeply connected to Purim and Parshas Zachor. The Gemara (Megil- lah) explains that Hashem gave us the mitzvah of shekalim in advance to counteract the shekalim that Haman would later offer Achashverosh to de- stroy the Jewish people.
The Bach famously calculates that the total number of shekalim donated in the Midbar—by the 603,550 adult males—exactly corresponds to the 10,000 silver talents Haman offered. This was not coincidence; it was a spiritual confrontation.
Haman, a descendant of Agag, king of Ama- lek, continued Amalek’s mission: to undermine Jewish faith and sever our connection to Hashem. The shekalim of Klal Yisrael and the shekalim of Haman were battling one another.
And remarkably, this struggle echoes through history. At the Nuremberg Trials, ten Nazi leaders were executed—parallel to the ten sons of Ha- man. Just before his execution, Julius Streicher cried out “Purimfest!” The trials took place months away from Purim, something the New York Post itself noted as inexplicable without acknowledging a guiding Hand behind history.
WHY IS PURIM THE GREATEST MIRACLE?
In my daily videos this year, I’ve been sharing ideas from Rav Yonasan Eibeshitz, who quotes a cryptic Midrash stating that there was never a miracle like Purim. This is difficult to understand. What about the ten plagues? Krias Yam Suf?
If anything, Purim appears to be a natural sto- ry—politics, coincidences, palace intrigue.
Rav Yonasan Eibeshitz explains that there are two modes of Divine Providence:
- When Klal Yisrael does Hashem’s will, He reveals Himself through open, supernatural mira- cles.
- When we are in a state of hester panim, Hashem still runs everything—but in hidden ways.
The greatness of Purim is that even in the deepest concealment, Hashem orchestrated salvation. Seeing Hashem when He is hidden re- quires greater emunah than seeing Him split the sea.
AMALEK: DOUBT AND SPIRITUAL COLDNESS
The Torah commands us to remember what Amalek did—“asher karcha baderech.” Rashi ex- plains that Amalek “cooled us off.” After the mir- acles of Yetziyas Mitzrayim, Amalek came and said: Relax. Chill. Don’t get carried away.
Amalek’s essence is safek—doubt. Indeed, Amalek has the gematria of 240, the same as safek. As long as doubt exists, Amalek exists. The more clarity we have in our emunah, the more Amalek is erased.
THE SFAS EMES: LOVE, MONEY, AND GIVING
Here the Sfas Emes reveals a stunning idea. At Matan Torah, Hashem gave every Jew an equal measure of ahavas Hashem. Other mid- dos—like yirah—vary from person to person. But love was distributed equally. That is why the mitz- vah of shekalim is equal for all.
The Sfas Emes asks: if that’s true, why do some people seem to love Hashem more than others? His answer is profound. Just as with money: when a person has more wealth, it isn’t truly his. It was given to him so he can be a giver. The extra is a responsibility.
So too with love of Hashem. If someone pos- sesses more spiritual passion, it is because he was given that love to share, to inspire, to uplift others.
True emunah is recognizing that nothing we have is really ours.
This also explains why one may give a half-shekel on behalf of another. What I have be- yond my portion was never meant to stop with me.
MONEY AS THE TEST OF EMUNAH
The Noam Elimelech writes that when Chazal eliminated the yetzer hara for avodah zarah, it didn’t disappear—it was redirected into money. Money became the great test of faith.
That is why Haman’s weapon was money. That is why our counter-weapon was money. That is why the mitzvah of shekalim neutral- ized Amalek.
Purim was a call to recognize that what looked like politics and chance was, in truth, the Hand of Hashem.
THE MESSAGE OF TERUMAH AND PURIM
Terumah and Purim share one core lesson: Hashem is constantly giving. Hashem is constantly watching. And our avodah is to see.
The more we recognize His presence—even in hiddenness—the more we defeat Amalek, the more we affirm our emunah, and the more we be- come true partners in Hashem’s world.
