Giving With Joy

The Other Half of Our Mitzvos

By Rav Moshe Shternbuch 

      The following was written by Rabbi Daniel Yaakov Travis based on a drasha given on leil Shabbos by Rav Moshe Shternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

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COINS OF FIRE

“This is what everyone who is included in the census must give: half a shekel…" (Shemos 30:13).

      The Torah obligates every Jew to contribute half a shekel each year to the Bais Hamikdosh. Chazal tell us that Moshe Rabbeinu had difficulty understanding this mitzvah. Hashem clarified the nature of this mitzvah to him by showing him a matbeiah shel aish, a coin made of fire.

      Moshe Rabbeinu was the only person who was ever granted the ability to speak face-to-face with the Al-mighty. He was able to fathom the deepest and most intricate aspects of the Torah. Why, then, was the mitzvah of machatzis hashekel so difficult for him to grasp?

      Even more baffling is Hashem's response. A matbeiah shel aish would seem to have nothing to do with helping Moshe Rabbeinu out of his confusion. How did showing Moshe a coin of fire resolve his difficulty?

      In truth, during the give-and-take between Hashem and Moshe Rabbeinu, a very deep concept was revealed. Moshe Rabbeinu could not fathom why both a poor person and a rich person should be obligated to make the identical donation. Why wasn't the wealthier individual asked to contribute more?

      Hashem answered Moshe's question by showing him a coin made of fire. The matbeiah shel aish symbolized the giving of tzedakah with burning passion. Hashem was showing Moshe Rabbeinu that, although in the giving both were equal, the complete fulfillment of the mitzvah was achieved only through the enthusiasm that each person put into it.

      Besides this clear indication of the passion one must have while performing mitzvos, there is another aspect of this association: Fire is an element that cannot be held or contained. Similarly, giving tzedakah with all one's heart is a subtle act that has no physical manifestation and can be gauged only in the spiritual realm.

      While the amount to be given for machatzis hashekel is the same for everyone, the level of devotion and joy each person experiences is very individual, different from that which anyone else experiences. Everyone, on his own level, infuses his mitzvos with unique intentions. Thus, the completion of the mitzvah of machatzis hashekel can be achieved only when one's heart is focused on it completely.

      In truth, this concept applies to all the mitzvos. Two Jews can daven the exact same Shemoneh Esrei, both uttering the identical words, yet their mitzvos are worlds apart. One Jew experiences a deep connection to his Creator, while the other might be thinking about his personal needs and might be greatly distanced from Hashem.

      Every mitzvah that a Jew performs is only half the fulfillment of Hashem's Will. It is completed only with the fire that he infuses into it, the love and devotion he feels toward Hashem while he is performing the mitzvah. Indeed, the yeitzer harah will allow us to perform mitzvos, but it will invest tremendous effort into marring our intentions and divesting our mitzvos of any genuine sincerity and joy. 

FEARING HASHEM

      The Medrash tells us that Moshe Rabbeinu asked Hashem, “How will I be remembered for generations?” and Hashem responded that he would be eternalized through the machatzis hashekel.

      This Medrash is most puzzling. The entire Torah is called Toras Moshe. What specifically does the machatzis hashekel add to Moshe's status?

      In fact, Moshe Rabbeinu was merely the intermediary between the Jewish people and Hashem. Yet, following Hashem's directive to perform mitzvos together with the "fire" of the machatzis hashekel, he delivered the Torah with such intense awe that all subsequent generations have felt its effect. This was his personal contribution to kabbolas haTorah.

      The posuk states (Devorim 10:12), “What does the Al-mighty, your G-d, ask of you other than to fear the Al-mighty, your G-d…?” Chazal comment: “Is fear such a small thing? Yes, for Moshe Rabbeinu, fear is considered a small thing.”

      The Vilna Gaon explains that this Gemara is telling us that for anyone who was connected to Moshe Rabbeinu, fear was a small thing. Yiras Shomayim was Moshe's very essence, and it could be felt in everything he did. Moshe Rabbeinu's contribution to the giving of the Torah was the elevated level of fear that he injected into the experience. 

PARTNERS IN TORAH

      While all tzedakah is important, supporting Torah learning is especially significant. A person who supports a talmid chochom and forms a Yissochor-Zevulun partnership with him is entitled to half his reward; when he gets to the Next World, he will see all the fruits of this endeavor.

      One would think that entering such a partnership would cause the “Yissochor,” who is studying Torah, to lose out, but the Ohr Hachaim reveals that this is not the case. Even though the “Zevulun” receives half the reward of his partner's Torah study, the “Yissochor” does not lose anything.

      This concept is hinted to in the shekel coin used for hekdesh, which had a special halacha. Unlike other shekel coins, the one of hekdesh was twice the value of the normal shekel coin. By doubling the value of this coin, the Torah shows that someone who consecrates his money to be used for holy purposes does not lose anything. Even after he contributes a shekel to tzedakah, he is still left with the full value of a shekel.

      The Vilna Gaon, on the other hand, understood that a talmid chochom who makes a partnership with a “Zevulun” does forfeit his reward. Even so, the Gaon did not see this as a reason for someone who is learning Torah and needs financial support to hesitate about entering into such an agreement. It is worthwhile to lose out on one's reward in order to be able to devote oneself totally to Torah study and grow that much closer to Hashem.

      Every mitzvah should be performed with love, fear, joy, passion and great devotion. This is the message of the machatzis hashekel. All of our mitzvos are half-entities, and it is up to us to complete them.

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      Rabbi Travis is a rosh kollel of Kollel Toras Chaim in Yerushalayim, and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy - A Daily Tefilla Companion," a practical daily guide to improving one's prayers, available from Feldheim Publishers. Rav Shternbuch's weekly shiurim on the parsha are now available as a sefer titled, “A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com.)
 

TEASER

Everyone, on his own level, infuses his mitzvos with unique intentions.

Living for Others , A Gadol's Responsibility to Klal Yisroel

By Rav Moshe Shternbuch 

      The following was written by Rabbi Daniel Yaakov Travis based on a drasha given on leil Shabbos by Rav Moshe Shternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

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ERASED FROM THE TORAH

      “Why isn't Moshe Rabbeinu's name mentioned in Parshas Tetzaveh? When Klal Yisroel sinned and Hashem threatened to wipe them out, Moshe said, 'If You do so, then wipe me out from the Torah' (Shemos 32:32). The Zohar (Pinchos 286) explains that the curse of a chochom is fulfilled even if the conditions are not met. Therefore, Hashem removed Moshe Rabbeinu from Parshas Tetzaveh” (Baal Haturim, Shemos 27:2).

      The words of the Zohar, as cited by the Baal Haturim, are quite astounding. Moshe Rabbeinu was moser nefesh to defend the Jewish people, and agreed to have his name wiped out from the Torah in order to ensure their perpetuation. Why was he punished for such a seemingly noble act?

      What makes this even more difficult is that we find that the Zohar criticizes Noach for his lack of initiative in defending his generation. So much so that the Zohar calls the Mabul “mei Noach, the waters of Noach.” Instead of condemning Moshe Rabbeinu for his defense of the Jewish people, the Torah should praise him for his actions.

      We can understand Moshe Rabbeinu's absence from Parshas Tetzaveh in a completely different light. Gedolei Yisroel, the Torah leaders of each generation, are obligated to be moser nefesh, to give up everything, for the sake of Klal Yisroel. They must go out on a limb for the Jewish people, even if it means losing out in their own lives.

      While this principle is certainly true regarding sacrificing personal comfort, it even extends to spiritual endeavors. Each day in Krias Shema, we proclaim that we must serve Hashem with all of me'odechah, literally our possessions. The Chofetz Chaim explains that this refers to that which is the most (me'od) important to us, namely, willingness to make spiritual sacrifices for the sake of Klal Yisroel.

      While every Jew must be ready to give up anything for the sake of the Jewish people, for gedolei Yisroel, forgoing their personal growth for the sake of the nation as a whole is part of their essence. Willingness to sacrifice their own spiritual ascension shows that they are completely sincere and dedicated to their work; this is the litmus test whether they have truly given themselves over to Hashem’s will completely.

      Chazal tell us that even when a person leaves this world, if his name is mentioned in the context of his learning, then sefasayim dovevos bekever, it is as if he is still alive and learning Torah in this world. Moshe Rabbeinu’s suggestion that he be removed from the Torah was the greatest act of spiritual self-sacrifice that a person could ever offer. Moshe was ready to give up this possibility for eternal reward throughout all the generations in order to ensure the perpetuation of the Jewish people.

      In this light, the removal of Moshe Rabbeinu's name from Parshas Tetzaveh is an accolade and not a criticism. It is a reminder of his great self-sacrifice, and a lesson to all future Jewish leaders. Gedolei Yisroel must be willing to follow suit and relinquish some of their spiritual growth for the sake of Klal Yisroel.

A FATHER OF THE JEWISH PEOPLE

      Moshe Rabbeinu taught us that a Jewish leader must give himself over to the people. A gadol is a father to Klal Yisroel and must fulfill his role accordingly. While he must be willing to sacrifice himself for everyone's needs, he must put in extra effort for those who cannot take care of themselves.

      Once, a local rov visited the great gaon, Rav Chaim Ozer Grodzensky zt”l. Rav Chaim asked him what he considered the role of a Jewish leader. The rov responded that such a person is obligated to worry about the kashrus, chinuch, mikvaos and eruvin of the town where he holds his position.

      Dissatisfied with his answer, Rav Chaim Ozer pressed, “Is there anything else?” The rov thought for a minute, trying to think of any other halachic responsibilities that he might have omitted. He could not think of anything else, and replied that this seemed to be it.

      Rav Chaim told him that he had forgotten one of his most important jobs - to care for the orphans and widows in his town. As the leader of his community, it was the rov's obligation to ensure that individuals who had no one to worry about them were taken care of. Rav Chaim Ozer practiced what he taught and was known as the father of all orphans and widows in Klal Yisroel. 

PERSONAL ROLES

      While it is a great privilege to have the opportunity to give to the Jewish people, each person must know what his personal role is. One Jew’s job might be to be involved with kiruv rechokim, bringing back his brethren who have strayed from the truth of Torah. A different person’s role is to learn diligently and become a talmid chochom. 

      Taking the wrong role is a serious offense. The Gemara in Maseches Eruchin writes that a Levi who was meant to sing, yet instead locked doors, or vice versa, was obligated to be killed. Each person must take advice from rabbonim as to which role is best suited for him.

      At first glance, the jobs that put a person in the limelight and present opportunities to affect the masses seem the most attractive. The Chazon Ish, however, ruled that quality can override quantity. One true talmid chochom can have a tremendous impact on the Jewish people just by his own private learning in his home or bais medrash.

HAVE A HEART

      Hashem tells Moshe Rabbeinu that the workers he should find to construct the Mishkan must be chachmei lev - those who have “wisdom of heart.” Intelligence is generally associated with the mind, so it is surprising to find it here connected with the heart. What is the deeper meaning of this phrase?

      While using one's mind is one of the hallmarks of a Jew, it is not enough. We must infuse our actions with emotion and fervor as well. The combination of chochmah and lev produces truly outstanding results.

      Whatever role a Jew assumes in Klal Yisroel, he should carry it out with much thought as well as passion. Putting one’s mind and heart into his actions shows true commitment to what he is doing. All Jews should strive to be chachmei lev, to reach the full synthesis of mind and emotion in all they do.