Compulsory Kindness
The Torah relates that when Eliezer realized that Rivka was
destined to be Yitzchok's wife he gave her two gifts; a ring
that weighed a beka, and two gold bracelets that
weighed ten selo'im (Bereishis 24:22).
Rashi explains the deep symbolism behind Eliezer's gifts. The
ring hinted at the mitzvah of the machatzis hashekel
since the silver half-shekel coin also weighed a beka.
The two bracelets which weighed ten selo'im alluded to
the two tablets of the Ten Commandments.
At that auspicious time when Rivka was being unofficially
accepted into Avrohom's family, Eliezer felt that it was
important to make a reference to the kind of life that she
was choosing. It is obvious why Eliezer chose to allude to
the Ten Commandments which encapsulate the entire Torah. But
why did he feel that it was so important to let her know
about the half-shekel?
In so graciously drawing water for Eliezer and his camels,
Rivka had performed an exceptional act of chesed which
was worthy of Avrohom's family. But though her actions were
impressive, they were no guarantee that the attribute of
chesed was firmly implanted in her heart. She had
chosen to be kind at that moment, but perhaps at a different
time she would feel less inspired and choose not to repeat
her performance.
Eliezer wanted Rivka to realize that from the time she
entered Avrohom's family, chesed would be an
obligatory mitzvah. Complying with mitzvos is not always easy
because they sometimes clash with a person's desires or
feelings and compel him to act a certain way even if he would
rather not (Kiddushin 31a).
Eliezer was telling Rivka that in her new life, at times she
would be obliged to give of her time, money, and energy even
if she did not feel like it. He let her know this by alluding
to the machatzis hashekel, the obligatory contribution
of a silver coin to the Temple each year.
As we begin the month of Adar II and approach Purim, when we
are obligated to give charity to at least two needy people
and whoever else holds out their hand, our Sages established
that the Torah portion of Parshas Shekolim should be
read. This serves to remind us of this lesson and the merits
of the mitzvah of tzedokoh.
Collection Agencies
The simple reason for reading Parshas Shekolim at the
beginning of Adar is that, after describing the daily
korbon Tomid, the weekly korbon musaf of
Shabbos and the monthly musaf of Rosh Chodesh, the
Torah concludes: "This is the offering of the month
(chodesh) in its month (bechodsho) for the
months (lechodshei) of the year" (Bamidbar
28:17). Our Sages explain that the repetition of the word
chodesh (which also means "new") teaches that there is
a month in which the sacrifices of the Temple should be
renewed, i.e., purchased with newly acquired funds. Nisan was
singled out by the Torah to be that month. Therefore Adar
begins with a call to all to contribute this yearly tariff
(Shekolim 1:1).
The Torah instructs us to collect a silver half shekel from
everyone. In the middle of Adar, moneychangers were appointed
in Jerusalem to exchange copper coins for silver
shekolim. At first, they would gently remind every man
to give his machatzis hashekel. On the twenty-fifth of
the month, they stationed themselves at the Temple and began
visiting the houses of those who had not yet paid in order to
collect collateral from them (Shekolim 1:3).
Since women and children were not obligated to give
machatzis hashekel, they were not approached to pay
the tax. However, a father could voluntarily give
machatzis hashekel for his son for educational
purposes. Once he decided to do so, it became incumbent upon
him to do so until the child reached adulthood (Shekolim
1:3). If a husband gave once for his wife, he was not
obligated to do so the next year (Roke'ach 233).
Collectors did not approach kohanim. Since they
devoted their whole lives to serving in the Temple, it was
expected that they would not abstain. If for some reason a
Kohen was unable to give a half-shekel, the beis
din stipulated that his service in the Temple could be
viewed as his machatzis hashekel (Bartenura ibid).
Beyond a Shadow of Doubt
By the time the first of Nisan arrived, masses of half
shekels had been gathered. These coins were kept in a
lishka, one of the offices of the Temple. Three times
a year, prior to each of the festivals, funds were withdrawn
and apportioned into different containers to ensure that the
money would include funds from people who had contributed
later (Bartenura, Shekolim 3:1). This money was used
to pay for the sacrificial needs of the Temple, such as the
daily korbon Tomid and the daily incense offering.
Based on the verse in Mishlei (3:4) that says a person
should "find grace and good understanding in the eyes of G-d
and man," our Sages ruled that the Kohen chosen to
handle the money should be extremely careful to act in a way
that would leave no room for the slightest suspicion. Since
long clothes and sandals could potentially provide pockets
for someone who wished to stash away money for himself, this
Kohen was forbidden to wear them (Shekolim
3:2). The Kohen who withdrew the funds and distributed
them could not even wear tefillin lest onlookers
suspect that he had opened up the seams of the
tefillin to stow some of the money there.
The Kohen spoke throughout this procedure, in order to
prove that he had not placed any money in his mouth. Hairy
people were banned from this job, since they had extra places
to hide money, and poor people were ineligible since they
were more liable of succumbing to the temptation of taking
some of the funds for themselves (Rambam and Raavad,
Hilchos Shekolim 2:10). The Sages' rulings show that a
Jew should not simply act correctly but also take care to
avoid arousing suspicion (Tiferes Yisroel 3:13).
Leftover Funds
Not all of the shekels donated to the Temple were used for
offerings. Money that remained on the floor of the lishka
was called shiyurei halishka (leftovers of the
treasury). These funds were used for communal expenses, such
as building the walls, cleaning the streets and the
protection of Jerusalem (Shekolim 4:1-2).
Sometimes, money was left over even after municipal expenses
had been deducted for sacrificial purposes. Some say that it
was used to purchase wine, oil and flour, and subsequently
sold in the Temple. This served a dual purpose: raising
revenue for the Temple and also providing people with the
items which were required for their sacrifices.
Rabbi Akiva argued with this view, saying that such fund-
raising efforts were beneath the dignity of the Temple.
Hashem is the source of all wealth and sustenance in the
world, and in the Beis Hamikdosh, which was His
"home," money was not an issue. In the words of our Sages,
"There is no poverty in a place of wealth."
Rabbi Akiva maintained that any money remaining was to be
used to buy further offerings for times when no other
sacrifices were being offered. These "extra" offerings are
likened to "dessert" for the altar. Just as a person who is
already completely satisfied from his meal eats dessert
simply for pleasure, these optional offerings gave additional
pleasure to Hashem because they showed that the Jews wanted
to bring sacrifices. They brought them even when there was no
real obligation to do so (Bartenura, Shekolim 4:3-
4).
Remembering the Temple
Unfortunately, we no longer have the Temple and the mitzvah
of the half shekel has been temporarily suspended. In order
to keep the memory of the Beis Hamikdosh alive in our
hearts, our Sages instated a mitzvah to commemorate the
machatzis hashekel prior to Purim.
There is a fundamental dispute regarding this mitzvah. Some
explain that this mitzvah should imitate the half shekel
donations of Temple times as closely as possible. According
to this understanding, the halachos of the mitzvah
remain as they were set down by the Sages. Therefore, one
should try to give a contribution equivalent to the original
half shekel (the value of 9.6 grams of silver). Similarly
only men over the age of 20 need to give, and only one coin
per man is donated (Maharil, Hilchos Purim 4).
Others rule that since this mitzva is merely a commemoration,
we need not follow the guidelines for the half-shekel in
Temple times. Accordingly, one gives any contemporary half
denomination, regardless of its value. Three coins are given,
one for each of the three times that the Torah mentions the
word terumoh in Parshas Shekolim (Shemos
30:13,15). Even though children were exempt from the mitzva
in the days of the Temple, nowadays they do give a coin since
the whole point of this commemoration is that the
mitzva will not be forgotten over the generations
(Sefer Haminhogim cited in Darchei Moshe).
We follow the second explanation, and the custom is to give
three half-units of the local currency (Ramo 694:1).
Many give for their young boys as well, and even for
expectant mothers — in case they are carrying a son
(Mishna Berurah 694,5). Rav Shlomo Zalman Auerbach
donated on behalf of everyone in his family, boys and girls
alike (as cited in Halichos Shlomo 18:30).
Commemorating Miracles
Our Sages record that aside from the mitzvah of collecting
the machatzis hashekel, other community needs were
taken care of during the month of Adar. These included
clearly marking out places of impurity where previous signs
had been erased by the winter rains, fixing up the ritual
baths and cisterns, as well as repairing the streets and
marketplaces (Shekolim 1:1). Adar was the most
appropriate for this activity simply because of its proximity
to Pesach, by which time everything had to be in proper
order.
On another level, we can understand this halacha in
connection to the appropriate Torah outlook for someone who
has experienced a miracle. Such a person should search for
ways to express his gratitude to Hashem. One traditional way
to give thanks is to involve oneself with communal matters
(Magen Avrohom 218:2). When other people find out that
someone's efforts on behalf of the community are a result of
a miracle, this is a tremendous sanctification of G-d's Name
which inspires fellow Jews (Responsa Binyan Shlomo,
55).
In the Purim story, Adar was the month originally designated
for our annihilation. However Hashem reversed the entire
nature of the month and transformed it into a time of joy and
redemption. To commemorate this miracle, Adar is an
appropriate time to work for the good of the community in
order to publicize our gratitude to Hashem.
Even today we are surrounded by miracles on a daily basis, if
we only take the time to perceive them. Adar is an auspicious
time to acknowledge Hashem's generosity by helping our fellow
Jews through charity and good deeds.
(This article is taken from Days of Redemption, a
new Feldheim Publication).
