From this parasha, where for the first time the Jewish people are requested to donate of themselves and their possessions, many of the commentators derive insights into the nature of the mitzvah of Tzedaka (charity). Various interpretations are given to the unusual wording of the posuk. One “gives” charity, therefore it should have said “and they shall give” rather than “and they shall take”. Rabbi Shlomo Ganzfried Zt”l remarks that “they should take” connotes the very essence of the mitzvah. One who gives charity is really taking for himself, since he himself gains as a result of the performance of the mitzvah. rag, rag – You shall surely tithe” (Devorim 14:22) to which the Talmud remarks, “khcac rag”- rag,,a – give a tenth so that you shall increase your wealth.” (Taanis 9a). When one gives charity he is in reality” taking” for himself, and the one who receives in turn becomes the “giver”, since he is the vehicle through which this reciprocal support system takes place.
Rabbi Zalman Sorotzkin Zt”l infers from the difference in the wording, that the hardships associated with raising funds for private and public purposes, is not in finding “donors” but rather in finding those individuals who are willing, able, and properly suited to dedicate themselves to the difficult and thankless task of fund-raising.
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The word Trumah is mentioned three times in the opening verses of this parsha. The Talmud explains that there were three different offerings, one was a half-shekel for every person from which the sockets of the beams of the Mishkan were made, the other offering was a half-shekel from which to purchase communal offerings, and the third was the free-will offering which was used to build the Mishkan.
While traveling throughout Europe, seeking funds to ease the plight of the various Yeshivos, Rabbi Zalman Sorotzkin Zt”l remarked on the inconsistency in the three offerings. Why is there a specific tariff on two of the offerings, while the offering for the building of the Mishkan is according to one’s free-will? He responded that the Torah understood one’s attitude when making a charitable donation. It is common to give for a building while at the same time to withhold support for the maintenance and actual purpose of the institution. The building of the Mishkan does not take precedence over the mitzvah of Shabbos, while offering sacrifices does. There were sufficient funds for the building of the Mishkan, but for the communal sacrifices, which are the purpose of the Mishkan, a specific tariff was imposed. This also applies to the half-shekel imposed for the sockets holding the beams of the Mishkan. People tend to give support only after a strong foundation has been established. Therefore, it was necessary to impose a set amount for the sockets, which were the foundation of the Mishkan.
