By Michael R. Mantell, Ph.D.
SAN DIEGO — This special week, on Shabbat Shekalim, we read parashat Vayakhel. This is the first of several Shabbatot leading to Passover, including Shabbat Zachor (April 12, 9 Adar II), Shabbat Parah (April 26, 23 Adar II), Shabbat HaChodesh (April 2, 1 Nissan) and Shabbat HaGadol (April 9, 8 Nissan). It is also another personally meaningful parasha in that soon after my Bar Mitzvah parasha, Tetzaveh, this Torah reading brings in the name of my father, עליו השלום, Betzalel.
Shekalim is the plural of shekel. While today we are responsible for maintaining our shuls and schools, in biblical times, every male over the age of 20 had to contribute a half-shekel before the first of the Hebrew month of Nissan to maintain the Temple. As it says, “Everyone who is entered in the records, from the age of 20 years up, shall give Hashem’s offering. The rich shall not pay more, and the poor shall not pay less than half a shekel when giving the Lord’s offering as expiation [or atonement] for your persons. You shall take the expiation money from the Israelites and assign it to the service of the Tent of Meeting; it shall serve the Israelites as a reminder before Hashem, as expiation for your persons.” And the Mishna tells us, “On the first day of Adar they give warning of the Shekel dues. On the 15th thereof, they read the Megilla in walled cities (meaning the scroll of Esther); and repair the paths and roads and pools of water.” As a result of this ruling by the rabbis, it became customary on the Shabbat before the first of Adar, to read from two Torah scrolls — the weekly Torah portion from one and the verses about paying the half-shekel, from the other.
On this key verse, “This they shall give,” the question comes as to why do we need the word, “This”? Who did not know what a half-shekel was? But we learn from the Midrash that Hashem showed Moshe a burning half-shekel when He said this verse. The Sefas Emes tells us that like humans with our souls grounded on earth and in Shomayim, with that portion in Heaven on fire with passion to serve Hashem, we should give on earth with the same fiery passion. In fact, people are to donate this half shekel as kofer nafsho (a ransom for his soul) and kesef hakippurim (atonement money). Hashem brought this fire-coin from a very elevated place, under His throne, the source of the souls of Israel. He showed Moshe a coin of fire that represented our unity in thought, not simply a metal coin reflecting our unity in our material deeds. This fiery half-shekel represented a burning love from the root of our collective soul, according to Rav Kook.
Shabbat Shekalim is a reminder that we are part of a whole. Vayakhel begins with assembling the whole people. The message is clear – the larger community is our natural state. No person is complete alone, but we are all of equal value to Hashem, however much or little we own. Every one of us offers something of importance to the community, every single person counts. The name of this week’s parashah, Vayakhel, means “and he gathered” or “assembled, brought together.” The word shares the same root as kahal and kehillah, congregation, community. This parasha focuses on the power of community. Collecting the half-shekels was a way to unite the Jewish people, to provide for our spiritual needs (the daily Temple offerings) and our material needs (to maintain the city walls and towers).
When it comes to knowledge, what is the value of knowledge that is not transmitted and shared with others in our community? If we look at this week’s parasha, Vayakhel, and follow the path of Betzalel, we may find an answer to that question. Betzalel was the man chosen to design and build the Tabernacle that carried the tablets of the law that Moses brought down from Sinai.
We are told in Vayakhel that Betzalel was filled with ruach Elohim, and according to Rashi, Betzalel also had chochmah, t’vunah, (insight or experience) and daat. The name “Betzalel” means “being in God’s shadow,” suggesting that he had attained the level of tzadik and achieved yihud with Hashem. But simply possessing chochmah, t’vunah and daat, simply sharing a unity with Hashem, are not enough. It’s what you do with your education and knowledge to help others that matters.
Ibn Ezra, an 11th century commentator wrote, “The Torah found it vital to stress that Bezalel…was endowed with the ability and the will to teach and communicate his skills and knowledge to those willing to learn.” Betzalel, we learn this week, had the ability to teach and empower others. In last week’s parasha though, Betzalel did not appear to have this ability, just chochmah, t’vunah, and daat. Last week, we saw the building of the Golden Calf. This week, Betzalel uses his gifts ul’horot natan b’libo and taught the people to work together leading to the building of the Mishkan.
Chaim ibn Attar, an 18th century rabbi, stated, “Being able to share one’s wisdom with others is a special gift. Yet, to do so one needs not only talent, but also a generous spirit. Not everyone can teach,” the Rabbi observed, “Some wise men are on so high a plane that they cannot descend to the people to speak their language.” Betzalel had this special gift, the ability to teach from his heart, and B’H, used it to help add further distance from Egypt.
Are you passing along your Torah learning to others in our community? Are you lifting others with your wisdom, your discernment, your knowledge, and your heart? We can all teach others from our heart; we can all share our education to enrich the lives of others. What are you allowing to stop you?
Divisiveness is a danger to our community. Recall the Temple was destroyed because of sin’at chinam, baseless hatred. People fought against each other during the sin of the Golden Calf, during the giving of the Torah. What’s different today? Thinking you are better than the next person in your community? Utter and complete nonsense, and quite dangerous. Hashem speaks about us in the singular – who are we to be divisive because we think we are better than the next one? The parasha implies it is a positive commandment, a mitzvah, to bring congregations together and embrace all – all. Our observance is not a my-way or the wrong way affair. Resh Lakish and Rabbi Yochanan debated this in the third century. One view was omitting even one mitzvah dooms that person to failure. The more generous view is that performing one mitzvah leaves that person worthy of eternal reward. In the Mishnah in Kiddushin 1:10, this more munificent view is recorded. Don’t judge another. We are one. As it says, “These are the matters that God commanded to do them” — to let us know that it isn’t enough just to gather and talk. Rather, talking should lead to positive, God-inspired action.”
Let’s talk only in ways that brings people together and then act accordingly. If we all focus on the mitzvah of recognizing the distinct contribution each can make, our community will thrive. Everyone can share in the excitement of building community unity. Each of us can join in. In the esteemed words of Rabbi Lord Jonathan Sacks, זצ״ל, “Ours is a religion of community. Our holiest prayers can only be said in the presence of a minyan, the minimum definition of a community. When we pray, we do so as a community.”
Only truly earnest leaders turn a divisive, diverse, and often disruptive group of people into a kehilla. We certainly need more of these sincerely noble, farsighted forerunners who genuinely embrace all people who offer their half-shekel, regardless of who they are — those who do, those who daven, those who donate, and those who are disengaged.
As Zale Newman composed and as Yehuda & Friends remind us, we are “black yarmulkas of velvet, knitted ones in white, a coat of many colors, shining bright.”
Valuing the power of the entire community is essential.
*
Michael R. Mantell, Ph.D., prepares a weekly D’var Torah for Young Israel of San Diego, where he and his family are members. They are also active members of Congregation Adat Yeshurun. He may be contacted via michael.mantell@sdjewishworld.com