Parshat Vayakhel
Shabbat Shekalim

The special haftarah ordained by Chazal to be read on Shabbat Shekalim—the Shabbat of or before Rosh Chodesh Adar (in which Purim is observed)—is a selection taken from the 12th perek in sefer Melachim Bet, in which we read of the fund-raising campaign initiated by King Yehoash to provide the funds for the much-needed repair of the Beit Hamikdash, a structure that had been built over a 100 years earlier.

Interestingly, the minhag followed by the Sephardic communities has them begin the haftarah some four pesukim earlier (the final verses of the 11th perek), in which we read of the elimination of the wicked Queen Ataliah from the throne and the subsequent removal of all the idolatry from the Beit Hamikdash—a remnant of the pagan worship that the queen had instituted in the Temple. In explaining why this section was included, Rav Soloveitchik observed that there could be no true “repair” of the physical state of the sanctuary without first purifying it.

Ashkenazim, on the other hand, chose to focus only on the 12th chapter which closely relates to the theme of this Shabbat Shekalim. As the opening mishna of Masechet Shekalim teaches, public announcements reminding the people of their obligation to donate one-half-shekel to the Beit Hamikdash, began on Rosh Chodesh Adar. This half-shekel donation was used for the purchase of the daily communal sacrifices, thereby giving each and every Jew a share in each and every public sacrifice. Similarly, the haftarah tells us of how King Yehoash raised funds for the holy Temple and, although the donations were not obligatory nor of a set amount (as was “machtzit hashekel”—the half-shekel), we learn in Divrei Hayamim II (23: 9), that, indeed, the funds included “ish kesef nafshot erko.” That phrase explains that these donations shared the same characteristic of the “machtzit hashekel”—described in today’s special maftir reading as “ish kofer nafsho.” In this way, through the donation of the half-shekel, all of Israel shared in the repair and in the ritual service of the Beit Hamikdash.

This idea might well help us understand why the Torah obligates the donation of only one half-shekel, rather than a complete shekel. There are many approaches that are offered to explain this requirement, but what remains in my mind is the suggestion that the half-shekel donation teaches that, no matter how generous one may be or how righteous one may be, he is only considered a “half”—for no Jew is complete without being part of another. Likewise, even if one gives large sums to charity, he has only accomplished half of the mitzvah—for tzedaka obligates us to do more than give money. Since, the concept of tzedaka goes beyond financial contributions to sustain the poor—it includes supporting the “needy,” whatever those needs are.

In this regard, we might see how the haftarah ties into the upcoming holiday of Purim, a celebration that emphasizes the unity of Am Yisrael in decreeing the mitzvah of mishloach manot and matanot l’evyonim. The observance of these mitzvot must remind us of how the miraculous events of Purim occurred only when all Jews joined Esther in her prayers. In that, they gathered as one to fast with her and united together to defend themselves from the planned annihilation of the common enemy.

The lesson of the half-shekel and of Purim seems simple and obvious enough. It is painful to see how enemy attacks were needed to remind us all of that simple truth. “We are one” is more than a catchy phrase and “Together, we will be victorious” is not simply a chant proclaimed during war. It is an essential requirement for our very survival and for our identification as part of the family of Avraham. A lesson of Shabbat Shekalim; a lesson of Purim and a lesson for generations!

Rabbi Neil Winkler is the rabbi emeritus of the Young Israel of Fort Lee, and now lives in Israel.