The Right Way

This week is the first of the Arba Parshios, the four weeks during 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, discussed in the Mishnayos of Meseches Megilah, and the Gemarah brings very practical reasons for each of these special weeks. We know, however, that there are messages to be found not only in the existence of these Shabosim, but in the Pessukim chosen to mark them.

The Haftorah of Parshas Shekalim comes from Sefer Melachim, and discusses 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. Aside from one oblique reference to the Mitzvah of Shekalim, there does not seem to be a clear connection to this Shabbos, but if we examine the Pessukim a little closer, a timely message may indeed be found.

At the beginning of the Hafotrah, the Passuk tells us that Yoash was by and large a righteous king, except that people still used Bamos in his time. The Navi then turns to the events of his reign.

At the beginning of his kingship, Yoash instructed the Kohanim to receive any funds given to the Bais Hamikdash directly from the donors, and use them for the Bedek Habayis, the material upkeep of the Mikdash. It seems, though, that this plan was unsuccessful: “Vayehi Bishnas Esrim V’Shalosh L’Melech Yehoash Lo Chizku HaKohanim Es Bedek Habayis.” By the twenty third year of his reign, it was apparent that the Kohanim were not keeping up their part of the bargain, and the Mikdash had fallen into some degree of disrepair. Yoash therefore instituted a set of reforms, changing the way that the monies donated for the Bedek Habayis were managed. The rest of the Haftorah describes the new process, which seems to have been successful, allowing the Mikdash to be renovated and beautified.

In describing this new approach to the funding for the Bedek Habayis, the Navi explains how the actual monies were collected. We are told: “Vayikach Yehoyada Hakohen Aron Echad Vayikov Chor B’Dalso Vayiten Oso Atzel Hamizbeach M’Yamin B’Vo Ish Bais Hashem.” Yehoyada, the Kohen Gadol at the time, took a chest and bored a hole in its lid. This Aron was placed to the right of the Mizbeach, as one walked into the Mikdash, and all the funds collected for the Bedek Habayis were deposited directly into it. The next Passuk tells us that when the Aron was full the Kohanim would empty it and use the money accordingly.

Rashi explains that that the words “B’Vo Ish Bais Hashem” mean that the Aron was on the right as a person entered, as opposed to when he left. There are a few questions to be asked on this detail. First, why did Yehoyada place the Aron in that spot? Also, why does the Navi describe the position in this way, based on a person’s entry to the Mikdash? Lastly, why is any of this important enough to mention? What do we learn from the placement of this Aron, such that the Navi speaks about it specifically?

It certainly seems that there is more to this Passuk than is immediately clear, a notion that is perhaps bolstered by a Gemara in which it is mentioned.

The Gemara in Menachos, which discusses a lot of the Halachos related to Sta”m, brings a Braisa which discusses the placement of a Mezuzah. The Braisa teaches that the Mezuza is placed on the right based on the word “Baisecha” which can also be read as “Biascha”, meaning when you come in. The Gemara explains that a person begins walking with his right foot, and so the word “Baisecha” teaches us that Mezuza is placed on the right side as he enters, not when he leaves.

Then, the Gemara presents an alternate source for this Halacha: Vayikach Yehoyada Hakohen Aron Echad Vayikov Chor B’Dalso Vayiten Oso Atzel Hamizbeach M’Yamin B’Vo Ish Bais Hashem.” Rashi explains that the Aron was placed on the right side of a person who entered, which was the left side of the Mizbeach, proving that an item that is intended for a person entering a room is placed on his right side.

How can we understand this Gemara? What is the connection between a Mezuza and the Aron used by Yehoyada to collect funds for the Bedek Habayis? Granted, we can understand that the Drasha is based solely on the words B’Vo Ish Bais Hashem, and that the two have no connection, but it seems that if the placement of the Mezuza is learned from this Passuk particularly, there must be a message of some sort.

Perhaps if we better understand this Gemara, and the connection between the Aron of Yehoyada and the Mezuza, we will be able to explain the Pessukim in our Haftorah.

The Gemara in Shabbos also mentions the location of the Mezuza, in the context of a different Halacha: the Neiros Chanuka are be put on the left side of the door, “Kidei Shetiheh Ner chanuka M’Smol U’Mezuza M’Yemin”. We generally understand that we want one to be surrounded by Mitzvos when he enters the home, and so we place the Menorah opposite the Mezuzah.

It seems, however, that there may be a deeper reason.

The Braisa in Meseches Sofrim brings down this Halacha, that the Menorah is placed on the left and the Mezuza on the right, but adds a reason: “L’Kayem Mah Shene’emar Mah Yafis U’Mah Na’amt”, quoting the Passuk in Shir HaShirim refers to Klal Yisroel as both “Yafis” and “Na’amt”, two types of beauty. The Braisa concludes: “Yafis B’Mezuzah U’Ma Na’amt B’Ner Chanukah”. By placing the Mezuza opposite the Menorah, we fulfil the Passuk as we are surrounded by the Yafis of the “Mezuzah” and the “Na’amt” of the Menorah.

This Braisa is somewhat cryptic: in what way is the Mezuza related to Yafis and how does this inform its placement on the right side of the door?

The Chasan Sofer in the Pesicha to his Shailos U’Teshuvos, notes the obscure nature of these words and offers a penetrating explanation.

There are two ways in which the Hashgachas Hashem affects this world: the Hanhagas Teva, the natural order of things, and Hanhagsas Nissim. There are times when the Yad Hashem is seen through Teva and times when it is made more public via Nissim Geluyim. The Mezuza, explains the Chasan Sofer, is related to the Hanhahas HaTeva: when one goes about his daily life he must be cognizant of the Hashgacha Elyona present in every part of the world, even that which appears to be Teva. The Menorah, on the other hand, represents the Hanhagah of Nissim, as the Nes Chanukah was clearly outside the bounds of Teva.

The Derech of Teva is placed on the right, or more favored, side as it is the more common approach. If there is a Nes that helps a person this comes from the left side, which is less dominant. This is also why the Mezuza, with its implications of Hanhagas HaTeva is related to “Mah Yafis”, which expresses true beauty. Nes, on the other hand, is called “Na’amt” because it is pleasant in the moment, but ultimately diminishes one’s Zechyuos.

Based on this the Chasan Sofer explains the Braisa in Meseches Sofrim: “L’Kayem Mah Shene’emar Mah Yafis U’Mah Na’amt.” By placing the Menorah opposite the Mezuzah, we are surrounded by both Hanhagos of HKBH, Teva and Nes, allowing for a complete perspective.

If we understand that the Tzad Yemin relates to the Derech of HaHagas HaTeva, and its primacy, we can perhaps understand the message Yehoyada was sending with his Aron.

When a person is asked to contribute funds to the upkeep of the Mikdash, a thought may cross his mind: surely Hashem can take care of his own home, so to speak, why must we expend funds on such matters? Yehoyada placed his Aron on the right side as one entered the Mikdash to reinforce the concept of “Mah Yafis”. Although there can sometimes be a Hanhaga of Nes, the Hanhaga of Teva is overall more preferred and more beautiful. This is why the Aron was placed based on the way a person entered the Mikdash—its message of “Mah Yafis” was meant for him.

Perhaps this is a timely message for Parshas Shekalim as well.

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.

It is not immediately clear what the Shekalim of Klal Yisroel, the Mitzvah of Machatzis Hashekel, have to do with the Aseres Alafim Kikar Kesef of Haman, and how one counteracts the other, which is the implication of the Gemara. It is also not clear what the words “Hikdim Sheklehen L’Shakalav” mean. How did the Shekalim of Klal Yisroel “proceed” those of Haman?

If we understand the message of Yehoyada’s Aron, however, we can also explain the Gemara in Megillah.

Anyone living at the time of Haman would very well have been nervous: there was no leader heralding the imminent Geulah, no Navi to reassure them. There was only Teva, which was the way the Yeshua eventually came about. The Mitzvah of the Shekalim, however, could have bolstered their spirits.

As we have seen, the Shekalim—lowly material wealth donated to a lofty cause—carry with them a message about the primacy of Derech HaTeva. Like the Mezuza, the Shekalim serve as a reminder of the approach defined as Mah Yafis: they remind us that ours is to do our Histadlus, and the Hasgachas Hashem produces the results.

HKBH knew that Haman would try to pay his way to the destruction of Klal Yisroel, creating a milieu in which the Derech HaTeva pointed to destruction. The Mitzvah of Shekalim was therefore given, to remind us that Teva is really just a Hanhaga of HKBH, and that this approach is in fact the one referred to as “Mah Yafis”.

As we Lein Parshas Shekalim, we can take these lessons for ourselves as well, internalizing the reality of Mah Yafis, , and the realization that even that which seems like Teva is in fact a most beautiful display of Hashgachas Hashem.