Shabbat Rosh Chodesh Shekalim, Parshat Terumah

The Shabbat of—or before—Rosh Chodesh Adar (the Adar preceding Pesach) is designated by the Gemara in Megillah as the first of the “special” parshiyot that herald the arrival of Pesach. These parashot include a special Torah reading for the maftir and, consequently, a distinctive haftarah recitation from the Neviim as well—even when it coincides with Rosh Chodesh—as it does this year. The source of the haftarah reading is the 12th perek of Melachim Beis which relates the efforts of King Yehoash to repair and reinforce the weakening structure of the Beit Hamikdash.

While Ashkenazic custom focuses on the fund raising of Yehoash found in the 12th chapter, Sephardi communities begin some pesukim earlier—at the end of the 11th perek—where we read of the brit that was sealed between Hashem, the king and the nation and in which the people committed to remove all remnants of idolatry from the Temple. Rav Soloveitchik explained the minhag based upon the Al Hanissim of Chanukah which first mentions that the purification of the Beit Hamikdash (“V’tiharu et mikdashecha”) preceded both the kindling of the lamps (“V’hidliku neirot b’chatzrot kodshecha”) and the Temple’s rededication. In the same way, Sephardi custom found it essential to first include the purification of the Beit Hamikdash before detailing the funds raised for the renewal of the Mikdash.

The Rav’s grandson, HaRav Moshe Lichtenstein, offers a different—or perhaps, additional—reason for the Sephardi minhag. He focuses upon the brit that King Yehoash sealed between Hashem, the king and the nation that is included in those final verses of the 11th perek. Rav Lichtenstein points out that before commanding the fund raising for the Mishkan (Shemot 25: 1-8), the Torah relates the brit made between Hashem and Israel (ibid. 24: 7-8). Similarly, by including the earlier pesukim, the haftarah reflects the Torah episode of Moshe establishing a covenant between Hashem and Israel before he commanded the nation to raise the necessary funds for the Mishkan.

Although these similarities create a powerful connection between Shabbat Shekalim and the actions of King Yehoash, it is fair to note that the maftir reading for parshat Shekalim speaks of the obligation of the people to pay the half-shekel—while the haftarah speaks of the voluntary contributions that had no specified amount. In his work, “Netivei Nevuah,” Rav Lichtenstein delineates the advantages of each form of donation: “Certainly,” he explains, “the call for unrestricted contributions would likely bring in more funds, but donating a like amount from each would prove that the Mikdash belonged equally to every member of Israel.”

He points out that Moshe Rabbeinu’s first call for unlimited donations to construct the Mishkan reflected the passion of a generation who had experienced the divinely brought exodus, witnessed the miraculous parting of the Sea of Reeds and heard God’s celestial voice at Har Sinai. It was a nation imbued with an awe of Hashem and was eager to please Him. The call for contributions of an indefinite amount for such a generation was more than successful—it was beyond expectations, as the Torah testifies: (Shemot 36: 7), “The effort (the funds) sufficed to complete the project … and more.”

However, the passion of that first generation could not be assured for future generations. Neither the fervent commitment to building Hashem’s “house” nor the outstanding generosity of the desert generation to support its daily needs could not be guaranteed forever. And so, the machatzit hashekel “tax” was instituted—guaranteeing an equal share for all in the dwelling place of God’s Shechina and guaranteeing an ongoing source of funds for its upkeep.

King Yehoash was deeply committed to the task of repairing and renovating the Beit Hamikdash, as we learn from his attempts to organize a “fund drive.” His concern was not the daily Temple service but the immediate repair of the edifice. As a result, he did not decree any tax on the populace. Instead (as depicted in sefer Divrei HaYamim 2 (25: 5)), he sent the Kohanim out to the Judean cities to actively raise the necessary funds from the citizenry. These personal entreaties to the populace made by those respected individuals serving in the Beit Hamikdash, proved to be successful.

In conclusion, when we are in need of raising funds, we must keep in mind the common goal of both machatzit hashekel and terumah, i.e., to involve all of Israel … for only when many are connected can money be collected.

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