In our parsha, as part of the inauguration ritual, Moshe was told by Hashem to anoint Aharon with oil, as it states, “You shall take the anointing oil and pour it on his head, and anoint him” (Shemot 29:7).
In Tehillim it states, “How good and how pleasant is the dwelling of brothers, especially, in unity. Like the precious oil upon the head, running down upon the beard, the beard of Aharon…” The midrash (Shir Hashirim Rabbah, 1:10) clarifies that the reason why it mentions “beard” twice in this verse is because the oil that ran down the beard of Aharon was as if it ran down Moshe’s beard. The Etz Yosef says that this is what the words “the dwelling of brothers, especially, in unity,” is referring to. Rav Chaim Shmulevitz explains that the connection and achdut between Moshe and Aharon was such that Moshe actually felt as if he himself was being anointed with the oil; he felt as if it was running down his very own beard! This shows us how much Moshe and Aharon were “as one man, with one heart” (Sichot Mussar, Tetzaveh).
The power of achdut and its vital importance may be gleaned from next week’s parsha (Ki Tisa), and it is perhaps a central theme in the Purim story. The Gemara (Megillah 13b) teaches that Hashem knew in advance that Haman was destined to weigh out shekalim for the purpose of annihilating the Jews. Therefore, Hashem caused the Jews to precede their shekalim to Haman’s shekalim. And thus we learned in a Mishna: “On the first of Adar, they [the Sanhedrin] proclaim regarding the shekalim …” It seems from this Gemara that because the Jews preceded with their shekalim, they were saved from being destroyed by Haman. Why was that so?
Rav Yitzchak Isaac Chaver seems to explain as follows (based on my limited understanding of his comments): In Parshat Ki Tisa it states, “Hashem said to Moshe, saying, ‘When you take a census of Bnei Yisrael … every man shall give Hashem an atonement for his soul when counting them, so that there will not be a plague among them when counting them. This shall they give—everyone who passes through the census—a half shekel … as a portion to Hashem. Everyone who passes through the census, from twenty years of age and up, shall give the portion of Hashem. The wealthy shall not increase and the destitute shall not decrease from half a shekel ….’”
Why did the giving of the shekalim dispel the potential for a plague to occur? Machloket (Disputes) and the separation of hearts within Am Yisrael stems from people thinking they are on a higher level and greater than others. The mitzvah of Machatzit Hashekel served as a reminder to Bnei Yisrael to rectify this. Regarding Machatzit Hashekel, Hashem said that “The wealthy shall not increase and the destitute shall not decrease,” teaching that each person should see themselves as an equal to the other, and not greater. This perspective, in effect, restores and maintains achdut amongst Am Yisrael. Machloket and sinat chinam ultimately cause Hashem’s Shechina to leave Am Yisrael, leaving them susceptible to destruction, i.e., plague. Thus, Machatzit Hashekel, which promotes the idea of achdut, teaches that through achdut, they will have Hashem’s Shechinah which is their life-Source and the Source of their existence and continuity.
Haman, when introducing his plan of annihilating Am Yisrael to Achashverosh, said, “There is a certain people scattered abroad and dispersed among the people in all the provinces of your realm.” Haman was essentially imparting to Achashverosh that since Am Yisrael are scattered about and have machloket amongst themselves and their hearts are separated from each other, as a result Hashem’s Shechinah has left them, and thus, we are now capable of doing whatever we want to them. However, Am Yisrael’s shekalim preceded Haman’s shekalim. And thus, the giving of the shekalim which carried the message of achdut united Am Yisrael, and since their achdut was restored, they had Hashem’s Shechinah, and ultimately therefore, Haman’s plan failed and Bnei Yisrael were saved (Seen in Ohel Moshe, Purim).
Binyamin is a graduate of Yeshivas Rabbeinu Yitzchak Elchanan, and Wurzweiler School of Social Work.
