Rashi explains the words “Take for Me an offering”, by saying, “For Me: For My Name. Separate for Me from your money for a donation“.
Sefer Tiferes Shmuel explains in the name of the Amshinover Rebbe zy”a (the son of the Vorka Rebbe zy”a) that if a person is engaged in business and working for a living, and, in the middle of his workday he stops to spend some time serving Hashem, it is considered as if he donated money as a donation to Hashem.
The Tiferes Shmuel adds that if a working man credits all of his success to Hashem and recognizes that He is the source of his livelihood, it is considered as if he gave a donation to Him.
Benefiting the Public
When the Chofetz Chaim zt”l began planning to build a new building for his yeshiva in Radin, he was approached by a wealthy man who said, “Rebbi, I am willing to donate the entire sum needed to erect the new yeshiva building. I have only one condition – I want the building to be named after me.”
The Chofetz Chaim replied, “You are being extremely generous, and I am sure that your intentions are good. Still and all, I cannot accept your donation because I want to give all of Klal Yisroel the opportunity to donate towards the yeshiva building.”
He added, “I learned this from the erection of the Mishkan, where it is stated that Hashem said that donations should be accepted from every man whose heart inspired him to generosity. Chazal say (Shemos Rabbah 33:8) that every member of Klal Yisroel was wealthy at that time, as they all had received booty from the sea. Every individual had enough money to pay for the entire Mishkan. Still and all, Hashem wanted to give everyone the opportunity to donate and earn a share in this mitzvah.
“Furthermore, there is a clear halacha that if a community wants to build a beis knesses, and there is one rich man who wants to donate the full amount needed to pay for it, they should not accept his donation because everyone should have the chance to get a share in the mitzvah.”
A Simple Man Can Uplift Himself Through Charity
My grandfather, Rav Mordchele of Nadvorna zy”a explains that when a Jewish person desires to become close to Hashem, he must first distance himself from everything that is negatively affecting him and disturbing his avodas Hashem. He has to get rid of all distractions and dedicate himself fully to Hashem, as the Chovos Halevavos says (Shaar Avodas Elokim, Perek 5): ”Do not sleep anywhere besides for on the bed of his love, and do not sting besides for in the sweetness of his memory“.
In this vein, Hashem commanded us to “take for Me an offering.” He is telling us to take ourselves and offer our bodies and souls to be dedicated to Hashem.
The pasuk then says, “from every man”. It is saying that any person, even a simple man who is not on a high level of Torah or avodah can still connect to Hashem if he has “generosity of the heart”. He can reach this level through generosity – by engaging in charity and chesed. If he does so, he can offer himself to Hashem and become close to Him.
When One Wants to Give Tzedakah, Hashem Gives Him the Funds
The Chida zt”l explains this pasuk by citing the Gemara (Bava Basra 9B) that says: ’”One who pursues tzedakah and chesed will find life, tzedakah and honor (Mishlei 21:21)’. What does it mean when it says that one who pursues tzedakah will find tzedakah? This teaches us that if a person looks for ways to give tzedakah, Hashem will provide him with money in order to be able to give tzedakah.”
This is hinted to in the pasuk that says: “Take for Me a donation, from every man who has a generous heart...” This can be understood to mean that if a person has a generous heart and wants to give tzedakah, his reward will be that he is given money so that he has the ability to give tzedakah.
Everything is From Hashem
Sefer Imrei Noam writes that this pasuk contains a reminder that whatever we have is from Hashem. Even if a person puts a lot of effort into obtaining his wealth and honor, he should know that his success is not the result of his work. Rather, it was given to him directly from Hashem.
He says that this can be proven from the human body. Our actions are done with our outer limbs, such as our hands, our feet, and our mouth. It looks like our lives depend on these limbs. However, in truth, our main existence depends on our inner limbs, such as the heart, which cannot be seen but actually operate the body. Similarly, Hashem is the heart of Klal Yisroel (Tehillim 73:26). Our existence depends on Him, even though we cannot see Him.
He explains that when the pasuk says to “take for me a terumah”, the intention is that one should recognize that every “hisromemus” – every uplift in success of any kind – should be “taken” to Hashem, meaning that one should give Him credit for everything good in his life. The proof of this is “from every man”. A person mainly lives from “the generosity of his heart”, meaning that his life is dependent on his heart, even though he cannot see it, and one should learn from this that his success comes from Hashem.
One Who Gives Wholeheartedly Praises the Collector
Sefer Od Yosef Chaim notes that the word “asher” (that) seems to be unnecessary, as it could simply have said “shetikchu m’itam” (to take from yourselves).
He explains that a Gabbai Tzedakah needs to use different strategies for different types of people. For some wealthy men, he must first engage them in conversation, extolling the important cause he is collecting for, in order to open their hearts and wallets to give a sizeable donation. For others, this isn’t necessary. Rather, as soon as he enters the room, the rich man stands up and thanks him coming and giving him the opportunity to take part in a mitzvah. Such people praise the Gabbai for his good work and willingly hand over their money, happy to be part of it. This type of giving is especially beloved by Hashem.
The word “asher” is a lashon of praise (as in Bereishis 30:13). Thus, the pasuk is speaking to tzedakah collectors and says: “This is the terumah’ – this is the most beloved form of donation. “Asher” – when the giver praises the collector and is overjoyed to be able to give.
A Gabbai Tzedakah Must be Merciful
Sefer Daas Zekeinim (Maskil el Dal, Ois 3) relates that there once was a financial crisis in the city of Brisk and many people were left impoverished. The leaders of the community organized a fund to provide food for the needy. They opened the storage houses of grain and crops and appointed several men to be in charge of selling them to the poor for a very low price.
After a short while, the poor people came to the Rov of the city, Rav Yosef Ber Soloveitchik zt”l, the author of Sefer Bais Halevi, and told him that the overseers were not acting kindly to them and were not providing them with the food they had been promised.
The Rov summoned the overseers and said, “I want to tell you a devar Torah. Chazal say (Bava Basra 8A) that Rav Yehuda Hanasi opened his storage houses and said that anyone who learned Mikrah, Gemara, Halacha, or Agadah could enter, but ignorant people may not. Rav Yonason ben Amram pushed forward to enter and asked for sustenance. Rebbi asked him if he had learned Mikrah, and (in his humility) he answered that he had not. Rebbi asked, ’If so, why should I sustain you?’ Rav Yonason answered, ’Rebbi parnaseini! You should sustain me like you would a dog or a raven.’
“It is hard to understand why Rabenu Hakadosh would act this way. Why would he only support talmidei chochomim and not ignorant people? Secondly, why was Rav Yonason ben Amram not truthful? Hy did he pretend to not be a talmid chochom?
“Let me tell you what really happened. Rebbi opened his storage houses for everyone, making no differentiation between learned and ignorant men. However, he did treat them differently in one regard. He opened his general storehouses to everyone, appointing overseers to make sure they were all given enough food and supplies. For talmidei chochomim, however, he designated a special room where they could go in on their own and take whatever they needed.
“Later, it became known that the overseers were dishonest and were not giving the poor people the food, as they were supposed to. However, Rebbi was unaware of this, and no one wanted to tell him because they were afraid of the overseers. Rebbi’s student, Rav Yonason, then pushed his way in, wanting to tell him the truth. Rebbi asked him if was learned and he said he was not, so Rebbi then asked why he was coming to him. Her meant to ask why he was coming to the place designated for scholars when he could go to the general place, that was open to all.
“Rav Yonason answered, ‘Rebbi parnaseini! The parnasim (overseers) are treating me like dogs and ravens! They are cruel people!
“Rebbi then understood what was going on and he rectified the situation.”
Maasar From Tzedakah Money
Sefer Daas Zekeinim (Perek 6, Ois 3) relates that when the Sar Shalom of Belz zy”a was young, he traveled around collecting money, and he would take maaser from the money he collected. If he went to 10 cities, the money collected in the 10th city would be the maaser, and it would be dedicated for the needy.
He once went to the city of Rova, but he was unable to collect much there. He said, “Ribono shel Olam, yehei Rova kadmach...” His intent was that the money he collected in the city of Rova should be “before Hashem”, meaning that it should be the maaser.
