Shekalim

This week is the first of the Arba Parshios, four weeks during this part of the year in which the regular Maftir and Haftorah are replaced with selections pertaining to the time period. The Arba Parshios are part of a very old Takana, and are actually discussed in the Mishnayos of Meseches Megilah. The Gemarah brings very practical reasons for each of these special weeks, but we know that there are messages to be found not only in the existence of these Shabosim, but in the Pessukim chosen to mark them.

The Pesssukim that are Leined as the Haftorah of Parshas Shekalim come from Sefer Melachim, and discuss the reign of Yoash (also known as Yehoash), who became king at the young age of seven. The majority of the Pessukim then speak about the way that Yoash enhanced and kept up the Bais Hamikdash, including the funds necessary for these projects, but is not immediately clear how the Pessukim relate to Parshas Shekalim specifically. There is one oblique reference to the Mitzvah of Shekalim, but perhaps if we take a look at the Haftorah on the whole, and its focus on the reign of Yoash, we can find a more direct connection.

The Navi introduces Yoash by telling us that he became king at the age of seven, and remained in power for forty years. Then, the Passuk tells us: “VaYa’as Yehoash HaYashar B’Eynei Hashem Kol Yamav Asher Horahu Yehoyada Hakohen.” The words “Asher Horahu Yehoyada Hakohen” may seem somewhat out of place, but, all Meforshei HaPashat explain this Passuk the same way: Yoash was a righteous king for as long as his rebbi, Yehoyada, was alive. After Yehoyada was Niftar, however, Yoash strayed from the Derech Hayashar.

Rashi, based on various Medrashim, explains what transpired. When Yoash was a baby, he was saved from his murderous grandmother by being hidden in a space above the Kodesh Hakodashim until he was seven. After Yehoyada was Niftar, the Sarei Yehuda came to Yoash and bowed to him, explaining their actions through a Kal V’Chomer: if a person enters the Kodesh HaKodashim for a second, he is Chayav Misa, but Yoash stayed there for seven years. If so, they reasoned, he must be a deity. Yoash listened to their convoluted logic, and began to see himself as a god. In fact, the Medrash Rabba in Parshas Shemos counts him as one of four people who were “Oseh Atzmo Eloha”, turned themselves into a false god.

In learning this Passuk, and the Medrash, one cannot help but ask: what happened? It seems that Yoash was guided by Yehoyada and succeeded in cleaving to the Dvar Hashem. How, then, did he fall so far once Yehoyada was Niftar? It is understandable that perhaps he may have lost some ground once his Rebbi was no longer there to advise him, but to consider that he fell to such an extent as to be in the company of Pharaoh and Nevuchadnetzar is astounding. It’s not as if the “Kal V’Chomer” presented by the Sarei Yehuda was so convincing. How can this occur?

There is another Medrash which provides insight into the character of Yoash that may help answer our question.

The Mechilta in Parshas Beshalach, on the words “Vayavo Amalek L’Hilachem Im Yisroel”, tells us: “Yavo Amalek Kefyei Tova V’Yifrau Min Ha’Am Kefuyei Tova”. Amalek, who was a nation of Kefuyei Tova, came to exact payment from Klal Yisroel, which was a nation that lacked appropriate gratitude. The Medrash then draws a parallel to a similar situation: Yavo Elu Kefuyei Tova V’Yifrau Min Yoash Kefuyei Tova”. This refers to a Passuk in Divrei Hayamim which states that the demise of Yoash came at the hands of Amon and Moav. It was fitting, explains the Medrash, that Yoash who was a Kafuy Tov, was defeated by Amon and Moav who possessed that Midah as well.

The Medrash explains the way in which we see that Yoash was a Kafuy Tov: he murdered Zecharya, the son of Yehoyada, despite all the Chesed that his Rebbi had done for him.

The Middah of Kafuy Tova is at the center of this Medrash: it seems to have been possessed by Amalek and Yoash equally. Perhaps, if we understand the way that this trait affects a person, we will understand how Yoash sunk to the levels that he did.

As we have seen, the Medrash explains how we see that Yoash was a Kafuy Tov. In fact, the Pessukim in Divrei Hayamim are almost explicit that he exhibited this Middah: “V’Lo Zachar Yoash Hamlech Hachesed Asher Asah Yehoyada Aviv Imo”. When it comes to Amalek, however, the way in which this Middas manifests itself is not explained. If this Middah defines Amalek, as the Mechilta seems to indicate, it would certainly seem elemental to understand how.

In order to answer this question, it may help to look at the origins of our most hated enemy.

The Tana Divei Eliyahu tells of a conversation between Amalek and his father, Elifaz ben Esav. Amalek asked: “Mi Hu SherYoresh Olam HaZeh V’Olam Habah? Elifaz answered that Bnei Yisroel would be Yoresh both Olam Hazeh and Olam Habah, and advised his son to engage in activities, such as the construction of infrastructure, which would benefit Klal Yisroel. In this way, he suggested, Amalek would join a Chelek in Olam Hazeh and Olam Habah. Amalek, however, did not heed his father’s counsel. Instead, he set out to destroy the world.

If we think about this, this Medrash describes a very base level of Kefias Tova. Amalek was offered an opening: though he would not be directly Yoresh the good of this world and the next, he could share in the portion of Klal Yisroel by assisting them in their mission. He refused to take advantage of this opportunity, however, and instead went the opposite direction, seeking only to harm and obliterate Klal Yisroel.

This is the definition of Kefias Tov: failing to recognize, or squandering opportunities presented that can better a person’s existence.

It seems that this attitude had consequences, and indeed informed the actions of Amalek’s offspring.

The Passuk in Megillas Esther tells us that Mordechai send a message to Esther, via Hasach, explaining the details of Haman’s plan. The words used by the Passuk there are “Vayaged Lo Mordechai Es Kol Ashe Karahu”, which means that he told Hasach all that had transpired. The Medrash Rabba there explains that this was a coded message to Esther: “Amar Lah Ben Beno Shel Karahu Ba Eilenu”. Amalek, in this Medrash is refered to by the title “Karahu”, which comes from the same Lason used in the Torah in regards to Amalek: “Asher Karcha BaDerech”.

Generally, this is understood to be referring to the relationship between Amalek and Teva. To wit, the way of Amalek is to assume that things just “happen”, as opposed to being set into motion by Hashgacha Elyona. The Maharal in Ohr Chadosh, however, offers a different explanation of the connection between Amalek and this word.

Normally, he explains, nations act out of calculated self-interest. If they attack another country it is not random, but because they have determined that this is the way to advance their own cause. When this occurs, it is not in the realm of “Karahu”, or happenstance, but what the Maharal terms a “Davar Shebetzem”.

Amalek, however, is different. They do not act because of a compelling self-interest—their sole motivation is a hatred for Klal Yisroel. This, explains Maharal, is “Karcha”. When Bnei Yisroel left Mitzrayim they did nothing to provoke Amalek, and their defeat offered no land or spoils. Rational nations, therefore, did not attack because it would do nothing to advance their own self-interest. Amalek, on the other hand, needed no justification or impetus, they attacked because its what they do. This was the very essence of “Karahu”, as indicated by the words “Asher Karcha BaDerech”.

This approach, a total abandon of rational behavior in the pursuit of destruction, clearly came from the Kafuy Tova exhibited by Amalek himself. By ignoring his fathers advice, he showed that self-interest played no role in his decisions—only a desire to destroy Bnei Yisroel.

With this in mind, it is perhaps easier to understand what happened to Yoash.

Yes, as long as Yehoyada was alive, he was able to keep Yoash on the Derech Hahsem, but at his root, Yoash was a Kafuy Tov. He didn’t recognize the he Chesed to which he owed his very existence, and the opportunities that Yehoyada’s actions provided him. When a person possesses this Middah, rational behavior cannot be expected. Of course Yoash should have recognized the fallacy of the “Kal V’Chomer”, but he was a Kafuy Tov and rational behavior in the pursuits of his own self-interests was beyond him.

This would seem to be a lesson that dovetails well with Parshas Shekalim.

As we know, when Haman wished to convince Achashverosh to make a decree against Klal Yisroel, he offered “Aseres Alafim Kikar Kesef” as payment. The Gemarah in Meggilah tells us: “Galuy V’yoduah Lifnei Mi Sheamar V’Haya HaOlam SheAsid Haman Lishkol Sheklaim Al Yisroel Lifichach Hikdim Sheklehen L’Shakalav”. The Borei Olam knew, Kaviyachol, that Haman would attempt to buy the fate of the Yidden with Shekalim, and so he proceeded Haman’s Shekalim with those of Bnei Yisroel. The Gemarah ends with the Mishna in Shekalim that tells us that we announce the Mitzvah of Machatzis Hashekel in Adar.

Parshas Shekalim, we see, is connected to the Shekalim of Haman, though its not clear exactly how. Perhaps, However, we can explain the Gemara based on the concept of Kafuy Tov we have expressed.

If we think about it, the offer of “Aseres Alafim Kikar Kesef” was Amalek at its finest. The king had no need for Haman’s coins, and Haman had already presented a very compelling reason for Bnei Yisroel’s destruction, as the Pessukim enumerate. It almost seems that Haman was negotiating with himself—why?

The offer of these Shekalim, almost as an afterthought, however, can be very well understood through the approach of the Maharal.

Haman wanted to destroy the Yidden—that was all that mattered to him. Any actions related to this pursuit, then, cannot be measured by logic or rational—it was Haman acting as a grandson of the ultimate Kafuy Tov, without any consideration of his own self-interest. A willingness to part with an enormous sum of money, when it may have been unnecessary is symptomatic of this Middah: an ignorance of self-interests, rooted in an inability to recognize the opportunities someone is given.

Our Shekalim stand opposed to this behavior.

The Alshich Hakadosh has a very piercing Lashon in reference to purpose of the Mitzvah of Machatzis Hashekel: “Sheyira Kol Echad Atzmo Chatzi U’Bhischabro Im Kol Echad V’Echad M’Yisroel Hu Shalem”. The Machatzis Hashekel forces us to realize what we are, and what we aren’t. We are meant to consider that each of us alone is a “Chatzi”, that we have limitations and can only be successful as a Klal. This, in turn, causes us to realize the opportunities we are given: any time a person stops to take stock of his abilities, his strengths and weaknesses, he is bound to realize how much more he is given than what he deserves.

The Mitzvah of Shekalim, then, is designed to expunge from within us any hint of Kafuy Tov. By being compelled to consider our shortcomings, we are more likely to discover how much we have to be grateful for, and therefore be saved from the pitfalls of Amalek. If we do not become Kefuyei Tov, we are more likely to consider our ultimate self-interest, and make choices that bring us closer to our goal and not farther.

The lesson of Yoash, then, is most appropriate to this week: we must use Parshas Shekalim as an opportunity to reflect on the fact that we alone are all “Chatzi” and Who it is that makes us Shalem.