Giving to the Mishkan: The Torah's Lesson on True Charity

Full Summary

This shiur analyzes the seemingly contradictory language in Parshas Terumah where the Torah (תורה) says "v'yikchu li terumah" (they shall take for Me a contribution) rather than "v'yitnu" (they shall give). The Zohar notes a significant difference between the initial plans for the Mishkan in Parshas Terumah, which mentions collecting "from every man," and the actual implementation in Parshas Vayakhel, which says "take from you." The Zohar explains that the original plan included the Erev Rav (mixed multitude) as potential donors before the Golden Calf incident, but after their role in precipitating that sin, only Jews were eligible to contribute. The Targum provides crucial insight, translating the verse as instructing every Jew to first "separate" (mafrish) their intended donation, and then collectors would come to "take" what had been set aside. This process of hafrashah (separation) is fundamental - donors must mentally and physically separate their contribution, making it no longer their money before collectors arrive. This system prevents donors from feeling like benefactors who might seek control over the institution. The shiur explores the psychological and spiritual dangers of both taking and giving. While taking reflects zero self-esteem and contradicts human essence as beings created to earn our keep, giving also presents significant risks. When people give, they often seek control over institutions, feeling ownership because of their contributions. This is particularly dangerous for holy institutions like the Mishkan. A parallel is drawn to the laws of leket, shichecha, and pe'ah (agricultural gifts to the poor), which appear mysteriously in the middle of the festival laws in Parshas Emor. The Sifra explains that properly giving these gifts - where the owner has no control over which poor people receive them - is equivalent to building the Temple and offering sacrifices. These gifts share the unique characteristic that donors exercise no control over recipients; they simply abandon the produce for the poor to take. The shiur emphasizes that true chesed (חסד) (kindness) must be performed without creating feelings of indebtedness or control. The Gemara (גמרא) in Bava Basra teaches that non-Jewish charity ultimately serves selfish purposes ("chesed l'umim chatas"), while Jewish charity elevates the nation when given properly. This explains why the Erev Rav, who remained essentially non-Jewish in their approach, were excluded from contributing after the Golden Calf. The practical application extends to all forms of giving - whether charity, favors, or family support. True giving requires making recipients feel entitled rather than beholden, communicating that the giver receives more than they give. The highest level of tzedakah involves complete abandonment of the gift, where there's no feeling of giving at all. The Torah's language of "v'yikchu" (taking) rather than "v'yitnu" (giving) thus reveals a profound truth about maintaining humility and avoiding control in charitable giving.