Shekalim – פרק ע׳׳ח

Kapital 75 begins with the words “Lamenatzeach Al Tashches Mizmor L’Assaf Shir”. The words “Al Tashches” are a relatively uncommon—only four Perakim begin with these words—and although we might assume that they refer to the instrument this Mizmor is meant to played upon, this does not seem to to be the case. Rather, Rashi understands that this word comes from the root of “Hashchasa” or destruction and that the purpose of this Mizmor, then, is to beseech HKBH not to destroy Bnei Yisroel. Radak refers to this Mizmor as being “Al Kibutz Goliyos”, but these approaches are not at odds: in this Perek we ask HKBH to bring the Geulah so that we do not face Hashchasa.

The Mizmor itself begins by offering praise to HKBH: “Hodinu Lecha Elokim Hodinu V’Karov Shimecha”. Rashi explains that the double Lashon of “Hodinu…Hodinu” alludes to our propensity to express Hakaras HaTov to HKBH both in good times and difficult times. This Hoda’ah will increase in Acharis HaYamim, explains Radak, as both Bnei Yisroel and the Umos join in recognizing the Nissim of Geulah: “Sipru Nifleosecha”.

Another theme of the Perek is to draw contrasts between Bnei Yisroel and the Umos. “Ki Ekach Moed Ani Mesharim Eshpot”. Rashi explains when we have Yomim Tovim we use the time to praise Hashem in relation to the day, rather than whiling it away in the pursuit of physical pleasures, “Nivul Peh V’Kallos Rosh”.

The ultimate difference between Klal Yisroel and all other nations is alluded to as well. “Nemogim Eretz V’Kol Yoshveha…” Metzudos explains that when the Umos HaOlam refused to be Mekabel the Torah, the earth trembled because it was close to returning to a state of Tohu VaVohu. “Anochi Tikanti Amuduhea Sela”, it was only when Bnei Yisroel were Mekabel the Torah, represented by the word “Anochi” that stability was restore. The fact that we are the Mekablei HaTorah is of course an argument in favor of Geulah, rather than a fate of “Tashches”.

The Pessukim then remind us not that our actions to not determine our fate: “Al Tarimu LaMarom KArnechem…Ki Lo MiMotzeh U’MiMaariv V’Lo MiMidbar Horim.” A person is foolish to celebrate his own efforts in the hope of finding success, for that is ultimately futile. “Ki Elokim Shofet Zeh Yashpil V’Zeh Yarim”, for Hashem is the one who judges, determining who is to be elevated and whom will be degraded. In fact, Rashi points out that the Din of HKBH sometimes means “HaGavoim Yashpil V’Hanemuchim Yarim”, those who are the most downtrodden are elevated and vice versa.

The inclusion of these Pessukim in this Perek is meant to remind us that if we wish to avoid the eventuality of Tashches, and instead be Zoche to Geulah, we must use choose our path correctly. In all situations, we must endeavor to act in a way that will place us among the Zeh Yarim and not the Zeh Yashpil. While this idea fits naturally into the overall message of the Perek, there is a Medrash that uses these Pessukim in a totally different context.

The Medrash Rabba in Parshas Vayikra tells us: “B’Lashon Zeh Hushpalu B’Loashon Zeh Hugbaru”. Bnei Yisroel found their downfall with the word “Zeh” at the time of the Egel, when they said “Ki Zeh HaIsh Moshe Lo Yodanu Mah Haya Lo”, and they were raised up with the word “Zeh”, as the Passuk uses the words “Zeh Yitnu” in conjunction with the Mitzvah of Machatzis Hashekel. The upshot of the Medrash is that the common use of the word “Zeh” teaches us that the Mitzva of Machatzis Hashekel is somehow related to, and indeed counteracts, the Aveira of the Chet HaEgel. This relationship, explains the Medrash, is represented by the words “Zeh Yashpil V’Zeh Yarim”, as the word “Zeh” was our downfall but will also be our salvation.

How can we understand this Medrash? Why do Chazal choose the word “Zeh” in particular to link Machatzis HaShekel to the Chet HaEgel, and what is the significance of this word to the extent that it is alluded to in the Passuk in Tehillim with the words “Zeh Yashpil V’Zeh Yarim”? This week is Parshas Shekalim, the first of the Arba Parshios which lead to Pesach. Each year as Rosh Chodesh Adar approaches, we lein the Pessukim of that remind us of the Mitzvah of Machatzis Hashekel that existed in the time of the Mikdash. Although we hope that this Mitzvah becomes practically relevant this year, with the Geulah Sheleima, we must also wonder if there is a message within these Pessukim that is significant even as we wait. Perhaps a better understanding of this Medrash will allow us to uncover just such a lesson.

Before trying to explain the Medrash, there is another Drasha that uses the words “Ki Zeh HaIsh Moshe” which must be understood.

The Gemara in Menachos, among a string of similar Drashos, brings the following Memrah: “Yavo Zeh V’Yekabel Zeh MiZeh L’Am Zu.” The Gemara explains the Drasha: let Moshe, who is referred to as Zeh HaIsh Moshe, be Mekabel the Torah, which is referred to by the words “V’Zos HaTorah Asher Sam Moshe”, from HKBH about whom we said “Zeh Keli V’Anvehu”, for Bnei Yisroel about whom HKBH said “Am Zu Kanisa”.

This Gemara establishes the connection between Moshe, the Torah, HKBH, and Klal Yisroel all through forms of the word “Zeh,” which, while important, is hard to understand. Even more troubling, however, is the way in which Moshe is identified. The words “Ki Zeh HaIsh Moshe” were said as the excuse, so to speak, for the Chet HaEgel—why are they used to establish Moshe’s qualifications to be the Mekabel HaTorah. What meaning can be found in this title that is them appropriate to be included in the words “Yavo Zeh V’Yekabel Zeh MiZeh L’Am Zu”?

In Parshas Vayetzei, as Yaakov Avinu he began his own personal Galus, he made a Neder which twice uses the term “Zeh”: “Im Yihiyeh Elokim Imadi U’Shemarani B’Derech HaZeh…V’HaEven HaZos Asher Samti Matzevah.” The Pnei Menachem of Ger, on these words, explains the significance of these terms. “Zos”, he explains, refers to Malchus Shamayim, while “Zeh” refers to the Torah itself, “MiZeh U’Mizeh Hem Kesuvin”. In making his Neder using these words, explains the Pnei Menachem, Yaakov Avinu guaranteed that his offspring would always maintain a connection to the Zeh and the Zos, to Torah and Malchus Shamayim.

The words “Ki Zeh HaIsh Moshe” were said at a low point in our history, as we sunk lower than ever before and committed an act whose repercussions are still felt millenia later. The word “Zeh”, however, was used to remind us of the Neder of Yaakov: even as we fell, the connection to the Torah, the “MiZeh U’Mizeh Hem Kesuvim” was not lost. This, explains the Pnei Menachem, is hinted to in the Drasha in Menachos: “Yavo Zeh V’Yekabel Zeh MiZeh L’Am Zu”. The words “Ki Zeh HaIsh Moshe” are most appropriate when speaking about his role as the Mekabel Hatorah for they represent the fact that our connection to the Torah which Moshe was Mekabel on our behalf, lasts forever, despite our misteps.

Perhaps we can explain the Medrash in Vayikra Rabba based on this idea.

“B’Lashon Zeh Hushpalu B’Loashon Zeh Hugbaru.” The Medrash is pointing out that even when we fell, even when we were sinking to our lowest depths, the reality of “Zeh” prevailed and we did not lose our connection to the Torah. We said “Ki Zeh HaIsh Moshe”, attaching ourselves to the Neder of Yaakov Avinu, and in so doing ensured that our connection to Hashem and the Torah would not be severed.

Because that was the case, because our relationship endured, we were Zoche to the Mitzvah of Machatzis Hashekel, which has a related connotation. In this Mitzvah, every single male of age gives the same amount, and all the coins are then used for the Korbanos Tzibbur throughout the year. it emerges that the Shekalim that were given by someone who is far removed from Yiddishkeit, who is sinking to great depths, are used for the highest purpose, to bring Korbanos to HKBH. This is itself an embodiment of “Zeh”, of our everlasting connection to Torah and Mitzvos, to our inseverable bond with Kedusha.

This is the message of the Medrash: “Ki Elokim Shofet Zeh Yashpil V’Zeh Yarim.” HKBH has ensured that even when we fall, it is with Zeh, and Zeh is what allows us to be elevated as well. Even when are low, even if we stumble, the words of Yaakov Avinu remain true, and we can be uplifted. Even the Aviera of the Egel had an element of Zeh, and the Mitzvah of Shekalim similarly allows us to leverage our inborn Kedusha, embodied by the word “Zeh”, to reach new heights.

As we hear the Pessukim of Parshas Shekalim we can allow this message to resonate, accessing our own sense of Zeh, and living a life of “Zeh Yashpil V’Zeh Yarim” even as we wait for this Mitzvah to become newly practical with the Binyan Bayis Shlishi.