The Passion for Money
Our Parsha provides detailed instructions for the construction of the Mishkan and the materials to be used, highlighting the importance of dedication and craftsmanship in the service of Hakadosh Baruch Hu.
וַיְדַבֵּר ה’ אֶל־מֹשֶׁה לֵּאמֹר׃ דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ־לִי תְּרוּמָה מֵאֵת כׇּל־אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת־תְּרוּמָתִי׃ וְזֹאת הַתְּרוּמָה אֲשֶׁר תִּקְחוּ מֵאִתָּם זָהָב וָכֶסֶף וּנְחֹשֶׁת׃ ... וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃
The Lord spoke to Moses, saying: Tell Bnei Yisrael to bring Me gifts; you shall accept gifts for Me from every person whose heart so moves him. And these are the gifts that you shall accept from them: gold, silver, and copper ... And let them make Me a sanctuary that I may dwell among them.
Several questions are raised from the opening text, including why the word תְּרוּמָה – offering is repeated three times, and why it says לִי וְיִקְחוּ – take for me, instead of saying וְיִקְחוּ אֶלָי – take to me. Additionally, there are three instances where the word "take" is used – twice before the offering, and once after. Commentators offer various explanations for these questions, including that the first two offerings are attributed to Hakadosh Baruch Hu specifically, while the third is more general in nature. The order of these descriptions may also hold significance.
The Chida says (Nachal Kedumim 3), based on the Targum, the clouds of heaven delivered the אַבְנֵי־שֹׁהַם וְאַבְנֵי מִלֻּאִים – the fine stones, from the Pishon, while the perfumes and oils were brought from Gan Eden. The prince of each tribe brought these items for the Mishkan in a way that publicized Hakadosh Baruch Hu delivering them. That is the significance of the words תְּרוּמָתִי תִּקְחוּ אֶת – Hakadosh Baruch Hu also contributed towards the Mishkan.
Rashi brings the teachings of the Talmud Yerushalmi (Shekalim 1). Amongst the contributions to the Mishkan, there were three donations. Two were of a fixed amount – a half shekel was given for the אֲדָנִים (pedestals or bases), and a half shekel was given for the korbanot. The third donation, earmarked for the core of the Mishkan, was of a variable amount. Each person decided how much to give, whether in the form of money, gold, or any other material used.
I would like to delve a bit deeper into this topic, using a question raised by the Alter of Kelm (Or Rashaz). Why was the contribution towards the Mishkan an arbitrary amount? Why did Hakadosh Baruch Hu not prescribe how much to donate, like He did for the other two gifts? In the Parshiot we’ll read over the coming weeks, the Torah repeatedly mentions the generosity – נְדִיבוּת – of the donors. Nobody was forced; they gave willingly and generously, with nobody looking at what the other gave. Why was it not all prescribed according to what was needed to build the Mishkan?
Another question he asks is on the commentary of the Ba’al HaTurim. Our Parsha opens with the term וַיְדַבֵּר – which is generally understood to be harsh language, or a strong message being delivered, compared to וַיֹּאמֶר. The Ba’al HaTurim says this is an exception. The intent here is language of פִּיוּס – appeasement or encouragement, just like we read in the Haftarah of conciliation immediately following Tisha B’Av: דַּבְּרוּ עַל־לֵב יְרוּשָׁלִַם. Hakadosh Baruch Hu is instructing Moshe Rabbeinu to support and encourage Bnei Yisrael as they bring their donations. They should want to bring these gifts and should never feel they were forced into doing so. He expands, via reference to the Midrash, that an approach of support, as opposed to one of pressure and guilt, is the proper method to use in many other matters as well, including when speaking with donors.
The Alter of Kelm asks again, why was this gift voluntary and not according to a predetermined fee structure? Why was the element of נְדִיבוּת required?
Let’s briefly go back to the final makkot inflicted in Egypt. When Bnei Yisrael left Egypt, they were given an opportunity to ‘borrow’ all sorts of riches from the Egyptians. During the makka of Darkness, Chazal say, the Egyptians’ hiding spots for their gold, silver, and jewels were all illuminated for Bnei Yisrael, and thus, they were able to point them out when making their final request before departing. Like the x-ray machines at Ben Gurion Airport that see everything being brought in regardless of how many layers they’re cleverly wrapped in, Bnei Yisrael knew where everything was, and no Egyptian could get away with holding out on them. When Bnei Yisrael left, the Gemara says (Bechorot 5b), even the laziest member of the nation, who didn’t hustle and go after all the illuminated riches, walked away with 90 donkeys. Those who were more committed to the mission and more dynamic in their pursuit, walked away with hundreds, along with wagons of gold, silver, and more. When they reached Yam Suf, Pharoah incentivized his army, “Whoever captures the slaves will receive from my riches!” He opened his treasuries and loaded money and gold onto his chariots and gave pursuit. The Gemara says, do not think the Egyptians could have pulled a trick – taking the bags of money and turning off towards Alexandria to enjoy their new wealth. The horses chased after Bnei Yisrael all the way to the sea, because Hakadosh Baruch Hu summoned a mare – a figure the horses desired – and she went straight ahead. Naturally, all the horses followed her straight into the sea! Shortly after the drowning of the Egyptians, the sea began to float all the treasures – money, hold, and jewelry.
Bnei Yisrael gathered all the spoils and packed them away together with what they had already exported. Their donkeys now carried two or three stories of gold, silver and treasures! But for the next forty years, they never once had to dig in and use any of it. It was all put in long-term storage or 40-year savings bonds. Why is that? It is very simple – they never needed it. Everything they needed was provided to them! They did not need to buy bread or water. They received daily dry cleaning, tailoring, and shoemaker services from the Ananei Hakavod. Air conditioning was free, too. Their money was simply no good in the desert.
Bnei Yisrael exited Egypt with such an abundance of riches, Hamaor Shebatorah says, according to the Mechilta D’Rashbi (Bo 12:36), they could have each built the Mishkan singlehandedly! Hakadosh Baruch Hu could have simply said, “Everyone, build a Mikdash!” There was no need for donations, except that Bnei Yisrael didn’t bring the required items on their own. The Midrash Tanchuma says (Terumah 5): אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא: אֵין אַתֶּם מְבִיאִין מִשֶּׁלָּכֶם, אֶלָּא מִבִּזַּת הַיָּם שֶׁנָּתַתִּי לָכֶם. Hakadosh Baruch Hu said to them: Actually, you are not bringing your own possessions, but the spoils I gave you at the Red Sea.
“You didn’t work hard for it. You received it as a gift, delivered right to your front door on the seashore. All I ask is that you give a small amount of what I gave you!”
The Alter of Kelm once wrote a letter of thanks to a Jew who donated money to the building of the Talmud Torah in Kelm. After praising him, he asked to share a Dvar Torah, and brought up the subject of donations made to the Mishkan. The essence of his message was, when one receives everything from someone – or in this case from Hakadosh Baruch Hu – there is no reason for the supplier to then use language of פִּיוּס (support and encouragement) when requesting something small in the future. The receiver would be nowhere without them. Why was there a need for an especially soft and gentile request for these donations?
Hamaor Shebatorah adds to his question using the explanation provided by the Zohar on our Parsha’s opening words: אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ מֵאֵת כׇּל. The term אִישׁ signals individuals of importance, and one who overcomes their Yetzer Hara is also called אִישׁ; The donations would come from those who overcame their evil inclinations. Hamaor Shebatorah asks, what exactly did they need to overcome? That they received a gift and now are being asked to use a small portion of it towards the Mishkan while having no other expenses in the world?
Before we explore the answer to these questions, I would like to first explore a situation familiar to many, and a related disease. A person was in financial distress and approached his successful businessman friend:
“Baruch Hashem, you are in better financial shape than I. I’m stuck with debts of 100,000 shekel. Can you help me out of this terrible predicament?”
“Come in and I’ll gladly give you money. Here is a check for 360,000 shekel.”
“But I only asked for 100,000!”
“I know, but I am giving you 260,000 spare, just in case. When you need it in the future, take from it.“
A half-year later, the generous friend returned:
“I’m about to build a shul here in the neighborhood. It’s right around the corner from you and you’ll be able to use it all the time. I’d like for you to donate something towards the building campaign.”
“You want me to donate money?!? It’s all your money! Whatever you tell me to give, I’ll gladly give!”
“I won’t tell you how much. You can decide. All I ask is that you give something.”
The Alter of Kelm asks, why does Hakadosh Baruch Hu need to plead with Bnei Yisrael to give? Everything they had was given to them at Yam Suf, on top of what was given to them in Egypt. Do they really need to stand strong and be an אִישׁ – overcoming their inclinations not to give?
There is a disease common to our era called חֶמְדַּת הַמָּמוֹן – passion for money, or more accurately: greed. I’d like to learn about this affliction through three teachings of Chazal. The Gemara (Sanhedrin 99b) says King Menashe would intentionally interpret Pesukim from the Torah incorrectly, and then claim Moshe Rabbeinu added superfluous text to it. One such Pasuk was (Bereshit 30:14): וַיֵּלֶךְ רְאוּבֵן בִּימֵי קְצִיר־חִטִּים וַיִּמְצָא דוּדָאִים בַּשָּׂדֶה וַיָּבֵא אֹתָם אֶל־לֵאָה אִמּוֹ. Once, at the time of the wheat harvest, Reuven came upon some mandrakes in the field and brought them to his mother Leah.
Menashe claimed the detail of when the incident occurred – during the harvest – was extraneous and used it to mock the Torah. The Gemara, however, says, details of the timing teach us just how careful Yosef was with the prohibition of theft. Even as a small boy, he only entered the field at season’s end, once everything was picked, and he would only take from what was left behind and considered hefker (abandoned and ownerless).
Reuven was praised extensively for this trait. The Midrash (Yalkut Shimoni, Vayechi 157) says, his father blessed him as worthy of the bechora, because other bechorot (firstborns) were either thieves or had the potential to become thieves. That potential stems from the fact firstborns are used to receiving everything, from attention and focus to food and toys. The firstborn is engrained with a sense of entitlement from birth. After growing up, however, that focus subsides, but the sense of entitlement does not, and can easily lead them to taking what they want after not receiving it. Firstborns are so accustomed to getting what they want, they may eventually take it regardless of who it belongs to.
Chazal teach a tremendous lesson from Mishlei (22:6), through a Pasuk referenced by the Midrash (Yalkut Shimoni 129:1) in the context of Reuven picking dudaim: חֲנֹךְ לַנַּעַר עַל־פִּי דַרְכּוֹ גַּם כִּי־יַזְקִין לֹא־יָסוּר מִמֶּנָּה׃ Teach a child in the way he should go, and when he is old, he will not depart from it.
Teach your children well, so that when they are older, they will still abide by your teaching. 300 years after Reuven picked dudaim in an abandoned field, Bnei Yisrael reached the Yarden, ready to enter Eretz Yisrael. What did the tribe of Reuven request at that point? Green land for their sheep on the east bank of the river. Why did they need that land? Because it is difficult to raise large amounts of cattle in Eretz Yisrael, as they roam and easily cross into adjacent lots to graze. Shevet Reuven did not want their sheep to eat the grass next door that might belong to someone else. They did not want to get embroiled in gezel (theft) whatsoever. Reuven was taught to stay clear of theft at a young age, and it stuck with him and his descendants.
The Midrash (Yalkut Shimoni 786:8) says, a matron once asked Rabbi Shimon bar Chalafta how many days it took Hakadosh Baruch Hu to create the world. He responded, “Six days.” She followed up and asked, “And what has He been doing since then?” He responded, “Hakadosh Baruch Hu sits and creates ladders, raising one and lowering the other. Giving to one and taking from another.” He added, “Hakadosh Baruch Hu wanted to give Reuven and Gad land on the East Bank of the Jordan, so he took from the Midyanim and gave to them.” This Midrash clearly shows Reuven being rewarded for his actions.
The same Midrash, just a few lines later, says Reuven and Gad asked for land on the East Bank and as a result were the first to be exiled from Eretz Yisrael. How can that be? If their intent was to avoid gezel, and they were praised and rewarded for it, how were they also punished?
Midrash HaGadol says, this question is a difficult one, demonstrating the sensitivity in making a fence around the Torah – סְיָג לַתּוֹרָה. The Midrash is telling us the tribes of Reuven and Gad had a problem with their decision-making process. Rather than asking for an inheritance beyond the Yarden, they should have approached Moshe, their teacher and leader, and asked for his guidance. "We have a lot of sheep and are afraid they will graze in fields not belonging to us. Should we sell the sheep and enter Eretz Yisrael to become farmers? Or is it better for us to enter the land beyond the Yarden with our sheep?"
What was the result of their flawed decision-making process? They lost out on dwelling in Eretz Yisrael and being connected to the rest of Bnei Yisrael. They preferred their sheep over an inheritance in Eretz Yisrael. This is apparent even in the wording of their appeal, which places their sheep ahead of their children: גִּדְרֹת צֹאן נִבְנֶה לְמִקְנֵנוּ פֹּה וְעָרִים לְטַפֵּנוּ – We will build enclosures for our flocks and cities for our children (Bamidbar 32:16). Their character flaw was related to money and wealth. They were tzaddikim concerned about potential theft, but nonetheless, money was their Achilles heel.
Let’s move to the next case. In sefer Da’at Shraga, Rav Tzvi Shraga Grossbard asks, why did Reuven go out to the fields during the harvest season? Was his father not wealthy and able to provide food for the family? Was he asked to go collect extra scraps left over from the harvest? Of course not! The fact that he went looking was an early sign of his natural inclination to chase after money.
Now let’s take the fictitious story of a non-Jew in Germany who wished to convert. He approached the local Rabbinate in Berlin, only to be greeted with questions of why and how, and stories about how difficult and dangerous it is to be a Jew. They delayed and deterred him, but he was persistent and eventually began to learn. Brachot, Shabbat, Mitzvot, etc. He learned and absorbed it all. Following these lessons, the rabbis once again warned the individual about not being fully accepted in the community, and his children having challenges finding shidduchim, etc. But he insisted – and he then converted, went to the Mikvah, and received a Hebrew name. Then it was on to deeper learning, including Gemara, Mishna Berurah, and more. He integrated extremely well and built a beautiful family with children who thrived in their schools and had tremendous futures in front of them. Suddenly, a call came in from Germany, informing him his father had died. He traveled to the funeral and was present for the subsequent reading of the will – one million Euro was left for each child. He immediately called his Rav in Israel, explaining what took place, and asking whether the money is his or not. He knew a convert was like a person born anew, with no connection to their parents for matters of inheritance. In fact, one of his siblings in Berlin happened to know this halacha and challenged him for his share of the inheritance, even suggesting the matter be brought to a Beit Din. The money was now just a dream – no longer tangible. The Gemara says (Kiddushin 17b), even though according to Din Torah the convert is like a newborn and does not inherit, he is nonetheless allowed to receive the money left to him. What is the rationale for this? If he does not receive it, he is liable to abandon the Torah and return to his previous life. That is the power of money! A person who was willing to leave everything and face every challenge for the sake of Torah and Yiddishkeit – if there’s money placed in front of them, all bets are off. That is מְדַּת מָּמוֹן. It is an insurmountable test even for the righteous.
The Alter of Kelm says, it is one thing when someone works hard for their money and considers the sum earned to be a direct product of their labor. For example, if they earned 15,000 shekel for a month’s work, and someone came along asking for 5,000 shekel – they would reply, “You’re asking me for ten day’s work!” They woke up early each morning and struggled for those wages, and it is difficult for them to part with the funds. But here, Bnei Yisrael didn’t work a single day for this money. Double and triple amounts were loaded onto their donkeys as they pulled away from Yam Suf. And yet, Hakadosh Baruch Hu needed to plead with them for a donation! Language of פִּיוּס was required when approaching them with the ask! Why is that? They didn’t earn this money!
The Alter of Kelm says, this tells us all about שִׁגָּעוֹן שֶׁל כֶּסֶף – the madness for money. As soon as money reaches a person’s hands, whether it was earned or not, it is nearly impossible to part with it. Giving תְּרוּמָה beings to feel like תְּרוּמַת אֵיבָרִים – donating an organ! If you want to take someone’s organ, you need to do it in their sleep, under sedation. You must soothe and assuage them softly beforehand. It matters not that the day prior there was nothing in their pockets, and that it was all gifted to them. The Saba of Kelm says this is preposterous! Bnei Yisrael were poor slaves in Egypt and came out with great wealth – does Hakadosh Baruch Hu really need to beg?
The future reward we receive in Heaven will be based on the absence of this insanity to receive the reward! Why is that? Because הַנְּשָׁמָה לָךְ וְהַגּוּף שֶׁלְּךָ – our body, our mouth, our ears, it all belongs to Hakadosh Baruch Hu. We are fulfilling mitzvot in His body and receiving reward for it! We receive our reward for properly operating that body – i.e., not performing forbidden acts with it, and using it in holiness. We are rewarded for using that body for the sake of mitzvot, according to its instruction manual. We are to abstain from the senseless pursuit of monetary reward, and in turn we are rewarded.
Hakadosh Baruch Hu is telling us, “Look at this sickness called חֶמְדַּת מָּמוֹן,” and the Alter of Kelm is telling us, the reward we receive in Heaven will be for our abstinence from this mad pursuit of money.
The Saba of Kelm provides us with another magnificent principle. Hakadosh Baruch Hu wanted the אֲדָנִים – the pedestals upon which the Mishkan stood – to be a product of the half-shekel. The Mishkan building itself, however, should be from the תְּרוּמָה – the donations, which should be received מֵאֵת כׇּל־אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ – from every person whose heart is so moved to give. There are two types of Mitzvot, as described in the Gemara (Avodah Zarah 3a): גָּדוֹל הַמְּצֻוֶּה וְעוֹשֶׂה יוֹתֵר מִשֶּׁאֵינוֹ מְצֻוֶּה וְעוֹשֶׂה. Greater is one who is commanded to do a Mitzvah and performs it than one not commanded but who performs it.
Our simple intellect would have us assume the opposite – that the greater person is the one who is not commanded yet does anyway. But the Talmud thinks differently – the one who is commanded and does is greater. How so? Tosfot explain, the one commanded is constantly worried about overcoming their Yetzer Hara and fulfilling the Mitzvah. A person who fulfills the mitzvot always demonstrates a fear of Heaven, that G-d forbid, he will not miss out on that Mitzvah. Take for example a person who lives in a place where there is only one morning minyan at 6:30am. If he wakes up at 5:00, he’s unable to go back to sleep, out of fear he might not wake up again and as a result miss the minyan! This is the observant Jew, always in fear of missing out on a Mitzvah.
A Jew who wants to buy a beautiful etrog will not buy it five minutes before Sukkot begins. Already during the month of Elul he’ll call the merchant: “Hello Reb Kirshenbaum, I need an etrog – do you have something nice for me?” A week before Rosh Hashanah, he’ll go to the warehouse and choose a beautiful etrog. He would not be able to blow the shofar if he did not have that etrog at home! On the flip side, there are people, who even though they are commanded to act, never
