Rabbi Mati Kirschenbaum
In the Quran, each surah (portion or chapter), is named either after its main theme or a memorable word that it contains. Since I learned this, each week I ask myself one question: what is one word that describes the essence of this portion?
Some answers are easy to come up with. Parashat Bereshit, describing the origins of the world, could only be called ‘Creation’. Parashat Noah, which describes the watery destruction of the world, would surely be known as ‘Flood’. Parashat Balak, famous for Balaam’s struggles with his stubborn donkey, would inevitably be called ‘Donkey’. But what about portions like today’s parshah, Mishpatim, which contain long lists of laws? How could we go about naming them? It seems that the only plausible solution to this conundrum is to try to identify overarching issues that these legal statements have in common.
When we take a look at parashat Mishpatim, it quickly becomes clear that its overarching concern is the creation of a stable society. Correspondingly, it proscribes murder and witchcraft, making them capital felonies. Further, our portion stipulates that a person who steals or damages property is supposed to compensate for the wrongdoing they committed; a person is also entitled to compensation when they suffer bodily harm due to action or negligence of others. It seems that one word description of our parashah should be ‘payment’. Indeed, the word ‘yeshalem’ – ‘he (the wrongdoer) shall pay’ is repeated in our portion over and over, like a refrain.
The connection of this week’s Shabbat to financial matters extends beyond the laws regulating monetary compensation. As Shabbat before the beginning of the month of Adar, it is known as Shabbat Shekalim. This name is derived from the additional Torah reading associated with it (Exodus 30:11-16), which describes the duty of all male Israelites over the age of twenty to contribute half a shekel of silver a year for the maintenance of the Tent of the Meeting. Following the arrival of the Israelites to the Land of Canaan, this financial obligation transformed into a Temple tax.
At first glance, our Torah readings seem to paint a picture of a financially demanding God. However, the first reading only imposes financial burdens on those who harm others, be it physically or financially. Still, the second reading emphasises the importance of donations to communal religious institutions. Importantly, this financial contribution was unlikely to drive an Israelite bankrupt. Maimonides writes that biblical half shekel, a biblical unit of weight, equaled the weight of 160 grains of barley, which amounts to approximately 8 grams. It is impossible to know how much silver was worth in the time of the First Temple.
Luckily, we are able to ascertain the relative value of the half-shekel tax in the time immediately preceding the destruction of the Second Temple. Interestingly, the hints that can help us solve this riddle can be found in … the Christian scriptures. In one of his parables Jesus mentions the wages of a day’s work in a vineyard to be “one denarius” (Matthew 20:2). We know that the Roman coin denarius was worth 3.4 grams of silver. That means that half shekel – 8 grams of silver – would be an equivalent of 2.35 day wages of a vineyard worker. Correspondingly, it was a financial contribution that did not pose a significant burden. Importantly, Torah specifically emphasises that:
[perfectpullquote align=”full” bordertop=”false” cite=”” link=”” color=”” class=”” size=””]‘The rich shall not give more, and the poor shall not give less, than the half shekel, when they give the offering of the Eternal, to make atonement for your souls.’ (Exodus: 30:15)[/perfectpullquote]
In my opinion, this verse is key to understanding the meaning of the half-shekel tax. While its key practical function was to maintain the physical structure of the Tent of the Meeting (later replaced by the Temple), it was also a vehicle of moral learning. It taught the Israelites that they are all equal in the eyes of the Eternal, that riches did not absolve the rich from atoning for their misdeeds. Moreover, the Torah defines their payments as ‘the offering of the Eternal’, not the offering to the Eternal. This suggests that the offerings belonged to the Eternal to start with, that all the Israelites needed to bring them in order to atone for their sins.
Torah leaves it unclear which transgressions necessitated such expiation. Given that the first Torah reading dealt with the laws of compensation, I would like to suggest that the stipulated atonement referred to financial compensation to the victims of one’s wrongdoings. If we accept this line of reasoning, we need to accept the fact that the Torah considers all Israelites to be able to engage in abusive behaviour. This is why all of them need to atone for their transgressions. This week’s Haftarah, prophetic reading chosen to resonate with the parashah, reiterates the same message. In 8th century BCE, prophet Amos wrote:
[perfectpullquote align=”full” bordertop=”false” cite=”” link=”” color=”” class=”” size=””] ‘I hate, I despise your feasts, and I will take no delight in your solemn assemblies.
Yea, though ye offer me burnt-offerings and your meal-offerings, I will not accept them; neither will I regard the peace-offerings of your fat beasts.
Take thou away from Me the noise of thy songs; and let Me not hear the melody of thy psalteries.
But let justice well up as waters, and righteousness as a mighty stream.’
(Amos 5:21-24) [/perfectpullquote]
The words of the prophet make it clear. The Eternal doesn’t need our money, offerings or elegant houses of worship. The material manifestations of Judaism – buildings and rituals – are supposed to inspire us to build a society built on principles of justice and righteousness. This task can not be accomplished by paying a synagogue fee or making a charitable donation once a year. Having said that, charity can contribute to moving our society towards this better world. This year, as we approach Purim, I encourage you to think about causes that you want to support this festival, which includes charity giving as one of its key elements. The Eternal might not need your money but the world envisaged by the prophets definitely needs your financial support to come into being. Shabbat Shalom!
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