From Both Sides of the Coin

Vayakhel 5784

This week, we read from two Sifrei Torah. We read both Parashas Vayakhel and then we deja vu to the beginning of Ki Sisa, where we read Parashas Shekalim.

In Vayakhel, the Torah describes how all of B'nei Yisrael participated in the building of the Mishkan. Everyone contributed their part, thus creating a communal effort in creating a home for the Shechina. 

Parashas Shekalim highlights individual responsibility. It highlights how each Jew contributes half a shekel and becomes part of a whole. This symbolizes both equality and the essential role of each individual in the community.

The clear connection between these Parshiyos is the theme of interconnectedness. In both the building of the Mishkan and the giving of the half-shekel, the collective actions and contributions of the community are emphasized. This interconnectedness also applies to negative actions; for example, if someone misappropriated something intended for the Mishkan.

Rav Shach famously commented about Rav Noach Weinberg's philosophy, stating that “if one man can destroy six million lives, then one man can save six million lives.” This reflects the idea that individual actions have significant communal implications.

We see this throughout Tanach. 

Take Pinchas, for instance. He stepped up with decisive and extraordinary courage, and made a huge difference for the Jewish people. His quick thinking and action stopped a bad situation from getting worse, showing everyone how just one person doing the right thing can change everything.

Then there's the story of Achan, which is the total opposite. His wrong choices caused a lot of trouble for everyone, not just himself. It's a tough reminder that what one person does can really affect the whole group.

Every person's actions really matter. Whether they're good or bad, they leave a mark on everyone else. It's like each action we take sends ripples through the whole community.

In fact, Rav Aharon Kotler explained that the story of Achan, who took from the loot of Yericho – intended for the Mishkan – and caused suffering for all of Yisrael, exemplifies this concept. Achan's actions reflect the prevailing spiritual state of the people. If Achan sinned, it meant that anyone else could have done it too, because the prevailing atmosphere allowed for it. His sin implied a communal failing, where no moral figures were present to set a positive example. Achan was the arm that committed the offense, but the body that moved this arm was the entire people! This incident taught Bnei Yisrael a crucial lesson about mutual responsibility, a concept known as "Areivus." Indeed, about fourteen years later, when they feared that a part of the people was about to sin, they immediately rebuked them! The concept "all of Israel are responsible for one another" not only explains phenomena in Am Yisrael, such as one sins and another is punished, but also demands and obligates every Jew to ensure that his fellow does not sin, and that the society in which he lives uproots the evil from its midst. This is not only because the sinner might influence the whole society, but the very fact that one has sinned shows that all are guilty - everyone has a part in the sin. (Mishnas Rav Aharon, Yehoshua)

The concept of Areivus did not begin with the Jews in the desert. It extends back to Avraham Avinu. Recognizing the monotheistic nature of God, Avraham endeavored to teach others about Hashem. He understood that a global focus on Hashem was necessary for tikkun. This concept was reinforced as the Beni Yisrael crossed the Jordan River, re-committing themselves to being responsible for each other. This Areivus was the secret ingredient necessary for a Geula, for tikkun. However, Achan's actions disrupted this unity and messed it all up for everyone. 

In the current diminished spiritual state of Am Yisrael, there is hope that the concept of mutual responsibility will also work in the opposite direction. Due to the righteous individuals amongst us, the nation will merit a rapid spiritual revival, as the good deeds of the righteous will be credited to the entire people. Of course, one should not be satisfied with this hope alone, but also fulfill the demand arising from the idea that all of Israel are responsible for one another. This expression is more than just promising, it is also obligating!

Chazal teach that the first Beis haMikdash was destroyed partly due to a lack of mutual concern and responsibility to speak up when others are acting incorrectly. When care and concern are absent, the shechina departs. Conversely, when we care for each other, we nurture the Shechina among us.

The lesson of the Machatzis HaShekel is profound: no matter how the coin is flipped, it represents the same unified entity. One person's actions, whether good or bad, can have far-reaching consequences.

The Izhbitzer teaches that our actions can affect not only the whole country or the world but also ourselves. He says that we must think about how our actions impact us. He explains there can be no human free will or, at least, human free will cannot be fully exercised, unless the choices that we make indeed result in cosmic significance and that is the ultimate in reward and punishment. If, when facing every new situation, we don't consider these consequences, we are limiting our own free will.

This concept is echoed in the instruction that the rich should not give more, nor the poor less, than a half-shekel. The equal contribution, represented by the half-shekel, indicates that each of us, regardless of our circumstances, should always strive to maintain a balance in our spiritual and moral life. 

In conclusion, both on individual and national levels, we must understand the impact of our actions. Every choice, every contribution, affects our inner selves, the entire community and the world, from both sides of the coin.