Parshah Insights: Vayakhel - Shekalim

ויקהל - שקלים

הֶעָשִׁיר לֹא יַרְבֶּה וְהַדַּל לֹא יַמְעִיט מִמַּחֲצִית הַשָּׁקֶל לָתֵת אֶת־תְּרוּמַת ה' לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם: (ל טו)

The rich shall not give more and the poor shall not give less than the half-shekel, to give the offering of the L-rd to atone for your souls.

Achieving Atonement

This week Shabbos Parshas Vayakhel is known as Shabbos Shekalim. This is due to the additional Torah reading, read at the end of קְרִיאַת הַתּוֹרָה, which consists of verses from Parshas Ki Sisa which relate the obligation of every Yid to donate half a shekel annually to the Beis Hamikdash. The Torah tells us that this mandatory donation serves as an atonement for every individual. Rashi explains that because these shekalim funded the קָרְבְּנוֹת צִבּוּר, which atoned for Klal Yisroel's sins, therefore the donations which enabled them were the means with which every individual could achieve kapparah.

The Mishnah (שקלים פ"א מ"א) says בְּאֶחָד בַּאֲדָר מַשְׁמִיעִין עַל הַשְּׁקָלִים, on the first day of the month of Adar an announcement regarding the shekalim was made. When we still had a Beis Hamikdash, every single day the Kohanim would sacrifice two korbanos in the morning, and two in the afternoon. By funding these korbanos, with their half-shekel donations, every yid merited to have a part in them. The obligation for everyone to donate towards the new year's korbanos, starting in the month of Nissan, remained consistent, even if there was money left over from the previous year. For this reason, an announcement was made at the beginning of Adar, to remind everyone that the time for this mitzvah was approaching.

Atonement in Our Times

In our times, we can unfortunately no longer bring these sacrifices. However, we read the verses in which we are commanded to perform them.

As Chazal explain the possuk וְזֹאת הַתּוֹרָה לָעֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם - (ויקרא ז לז) This is the law for the burnt offering, for the meal offering, and for the sin offering, and for the guilt offering. The Gmara says, that the word וְזֹאת הַתּוֹרָה indicates כָּל הָעוֹסֵק בַּתּוֹרָה כְּאִלּוּ הִקְרִיב עוֹלָה מִנְחָה חַטָּאת וְאָשָׁם - whoever learns the Torah of the korbanos, it is as though he has sacrificed those korbanos. We can achieve this mitzvah to the best of our ability, by learning about it.

Through reading the parshah of Shekalim we hope to achieve the atonement these shekalim enabled.

The Chiddushei Harim says that even though in our times we can no longer give the machatzis hashekel, we can have the desire to give. We can still replicate the thoughts and intentions that were required, and that is the desire to "give" something to Hashem. Surely, Hashem does not need our physical donations, however, He desires our heart, and the drive we have to "give ourselves away" to devote ourselves to Him. And that is something we can always do, even without a Beis Hamikdash.

(ליקוטי הרי"ם שקלים)

Half a Shekel, No More or Less

The Torah states that the donation of מַחֲצִית הַשֶּׁקֶל is fixed, and not subject to change. A wealthy individual cannot pledge more money towards the korbanos tzibbur. In the same vein, a destitute man, can also not fulfill this mitzvah through a lesser amount. Regardless of one's financial status, every single Yid had to donate exactly half a shekel as specified by the Torah.

Usually, regarding most mitzvos, it is desirable to increase the frequency or quantity of the good deed. For a mitzvah creates continuous positive effects, and the more one does the mitzvah, the greater these outcomes. Regarding this mitzvah of machatzis hashekel, one would think that because it brings about atonement, by increasing the amount of the donation, one could increase his potential for atonement. However, as mentioned earlier, one could only fulfill this mitzvah by bringing exactly half a shekel. Why, indeed?

Many seforim delve into the essence and details of this mitzvah, and teach us important lessons in Avodas Hashem, which can be learned from it.

The Neshama Remains Untarnished

Chazal (בראשית רבה יד ט) say that the soul is referred to in the Torah, by five distinct names; נֶפֶשׁ, רוּחַ, נְשָׁמָה, חַיָּה, יְחִידָה. These names, according to Sifrei Kabbalah, represent five different levels, or dimensions of the soul, in ascending order. The Ariza"l revealed that when a yid performs a mitzvah every level of his soul participates and is affected by the holiness.

However, when an individual transgresses, the higher levels of the soul, the Neshama, Chayah, and Yechidah, depart and remain untarnished. Only the Nefesh and Ruach are involved. This means that though an aveirah causes significant spiritual damage to the sinner, the Neshama, as well as the higher parts of the soul remain untainted. The most innate part of a Yid, can never be blemished, it remains pure and connected to Hashem, our Source.

(ערבי נחל ואתחנן דרוש ב)

According to this understanding, the imperative to donate only half a shekel to achieve atonement for our sins, can be understood. The Torah is showing us that only "half" our soul needs atonement. The higher part, the Neshama, was not affected by sin, and therefore does not need to seek kapparah.

If one would increase the amount of his donation, this essential lesson would be lost. It would contradict the understanding that there is a holier part of us, that is not affected, no matter how low we sink, it always remains pure.

Therefore, we donate exactly half a shekel, to remember, and keep the hope alive, that a Yid is always holy, his Neshama is always connected. Though he must repent for his sins, there is always a part of him that is pure and the hope for a complete teshuvah is always present.

Just as we state in the brachah of Elokei Neshomah, נְשָׁמָה שֶׁנָּתַתָּ בִּי טְהוֹרָה הִיא - the Neshama that You have granted me, is pure. We state it in the present tense. For our Neshama always remains pure, regardless of how far we have strayed. It is inherently holy, and we can always return to our true Source.

This is a crucial principle to remember. We are never too far astray as one part of us always remains close to Hashem.

An Important Division

We find in the words of רַבֵּנוּ בַּחְיֵי another profound lesson one can learn from the machtzis hashekel.

Moshe Rabbeinu established the Shekel Kodesh, which was a currency worth twenty geira. Hence a coin of ten geira could have been created, and that would have been worth half a shekel. However, the half shekel was not a ten geira coin, it was a half shekel.

Rabbeinu Bachye says that the reason the Yidden had to donate specifically half a shekel, was to indicate that מַחֲצִית, man must divide his actions, part for ruchniyus and part for gashmiyus. שֶׁקֶל is from the root of מִשְׁקָל, to weigh, an exact weight or measure. Man must weigh his obligations carefully. He cannot fully devote himself to only ruchniyus pursuits. Hashem created us with a physical body, in a physical world, with mundane needs. And we are required to attend to these needs. However, we must seek to maintain a balance, and assign a great portion of our resources to the crucial spiritual tasks of our Neshama.

But All for the Same Purpose

Additionally, the fulfillment of our physical needs must be as a means to further our spiritual abilities. We should eat to have energy to serve Hashem further. We should sleep for the same reason, to enable our further Avodas Hashem from an ideal state in which we are rested and have Yishuv hadaas. So too for all of our other physical needs. Understandably, when we are doing it with this mindset, then we will not overindulge, or overdo our gashmiyus needs; for we will seek only that which we need to continue our Avodas Hashem, and not overdo our own cravings and wishes. In this manner, though we will devote time to earthly pursuits, this time will also be elevated, through having the correct mindset and intentions.

Becoming קוֹדֶשׁ, Completely Sanctified.

In this way, through מַחֲצִית, dividing our energy and deeds, הַשֶּׁקֶל, with a very careful weighing of the correct proportion we should assign for both material and spiritual needs, בְּשֶׁקֶל הַקֹּדֶשׁ, the entire shekel, both the half that is donated for a mitzvah, and the half which we use for our earthly needs, become elevated, holy. All of our resources and all of our efforts will become כֻּלּוֹ קוֹדֶשׁ, sanctified. Because though the actual deeds are divided, half for holiness, and half for mundane, the results, through the right intentions and the right focus, become completely holy. Thus, through the careful weighing of our coins, by dividing our duties according to what we must do, but with the constant mindful intent invested into even every physical action, we can devote all of our actions to Avodas Hashem, thereby reaching great heights.

(רבינו בחיי פר' כי תשא)

The Right Balance

The Ohr Hame'ir also explains the idea of a machatzis hashekel, expounding on a very similar idea. He too says that man must divide his resources; his time, energy, and abilities, between spiritual and physical pursuits. However, he focuses on an extremely crucial part of this dichotomy.

He says that we need to remain aware of the "physical" part of our existence. Indeed, there were tzaddikim who focused almost exclusively on their Avodas Hashem. But we must have a keen awareness of where we are holding. Surely, we must put a significant focus on our Avodas Hashem, but denying our physical needs is dangerous for our spiritual growth too. For when one does not have an honest awareness of what he needs, and how much he must devote to his earthly interests, then everything can eventually implode, and the lack of honesty will not lead him down the right path.

The Benefits of Being a "Beinoni"

The Ohr Hame'ir uses the term 'beinoni' here, explaining that we should all be aware that we are beinonim. He uses it here, in a different context than it is usually used; to indicate the state of being neither a rasha nor a tzaddik. This is certainly something we should never settle for. We are not to be satisfied with mediocrity. However, the Ohr Hame'ir explains that the words beinoni also pertains to a person's level of character. This concept is also found in other commentaries. It means that he should see himself as an individual who straddles both the temporal lower world, as well as the divine spheres. And this mindset must guide our decisions on how we should divide our humanly, limited resources at any given time.

With this understanding of what a beinoni means, he explains a Gemara (ברכות סא:): that quotes Rabba who said "we are beinonim". Rabba saw himself as a "beinoni character", an individual who lives both on an elevated plane and still with the need to engage in the mundane. Even though he was an extremely righteous man, and certainly aware of his stature, he still viewed himself as a person whose conduct warrants the term 'beinoni'. He held that he did not reach the level of complete perfection in spirituality. Meforshim (עי' מהרש"א ואמרי נועם שם) explain that this was due to Rabba's great humility. However, it also helps us understand how we need to regard ourselves; as beinonim, who must always balance our actions accordingly.

From Under the Holy Throne

Using this understanding, he explains the words of Chazal (מדרש תנחומה פרשת כי תשא סי' ט). Moshe Rabbeinu seeked to understand what exactly the coin שֶׁקֶל הַקֹּדֶשׁ should look like. The Midrash says כְּמִין מַטְבֵּעַ שֶׁל אֵשׁ הוֹצִיא הַקְבָּ"ה מִתַּחַת כִּסֵּא הַכָּבוֹד Hashem brought out a fiery coin from beneath the כִּסֵּא הַכָּבוֹד and told Moshe "this is what they should give".

The Ohr Hame'ir explains that Moshe had great difficulty grasping the concept of half a shekel, of devoting time both to spirituality as well as sometimes to mundane, physical tasks. Moshe was the most exalted individual on earth, and his existence was indeed completely devoted to Avodas Hashem. Therefore, he could not understand any other existence, and would definitely have difficulty conveying it to Klal Yisroel. For this reason, Hashem took out this coin "from under the Kisei Hakovod", to indicate to Moshe that all Neshamos come from this holy place, but each one is created differently, with different needs, and with a different approach to achieving their tafkid.

Each person must therefore be in touch with his spiritual makeup, and indeed seek to improve, in accordance with his current state. His Avodas Hashem should be according to where he is holding, and what he needs, with a keen focus on incremental, realistic ascent.

Furthermore, cautions the Ohr Hame'ir no Yid should be less than a 'בֵּינוֹנִי'. We must dedicate at least half of "ourselves" to Torah and Mitzvos. And surely, we must always be on an upward trajectory, never letting us get less than the "half point", but rather steadily improving with an honest eye to our inner selves, and where we are truly at.

(אור המאיר פר' כי תבא)

The Heart of the Matter

Another reason, for which we must give half a shekel, and not more, is that Hashem does not need or desire our money, or any other possessions. Rather it is the heart, the deep desire to give, that is beloved by Hashem. Therefore, if we would seek to increase this amount, it would be as if we think Hashem needs more from us. However, He welcomes more of our passion, more of our desire, and more of our sincere love for Him. He does not need us to "help" him by contributing more money. Thus, we give a machatzis hashekel, but with a whole heart.

May we merit to achieve atonement through learning about the machatzis hashekel, and internalizing the lessons it is meant to teach us. That Hashem delights in our sincere wish to give of ourselves, and to devote our sincerest passions and desires to him. And that even though we often stumble, our neshama, our higher selves remains pure, and we can always return to Hashem's loving embrace. Furthermore, a person was created with both physical and spiritual components. We need to continuously attempt to achieve the right balance between fulfilling both these needs, however if we fulfill also our everyday needs, with the intention of being able to serve Hashem better, then these too become holy. Finally, by remembering that we are essentially 'beinonim' we remain focused on continuing to come closer to Him in a achievable, sustainable manner.

In the zechus of living with these profound and essential central tenets, may we merit to once again be able to give the machatzis hashekel in the Beis Hamikdash Hashlishi. Amen

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