Rashi adds: Li LiShmi, “Take for Me – for My Name.” What is Rashi teaching us by adding Li LiShmi – for My Name? Obviously, if a person contributes to the Mishkan which will serve as the repository for the Shechinah, Divine Presence, the person is doing so for Hashem. What does adding His Name add to the equation? The Chavos Yair offers a penetrating explanation which has powerful ramifications for the way we should give tzedakah, charity. He quotes the Shlah HaKadosh who posits that one who gives charity to a poor man – even an amount as miniscule as a perutah, penny, actually partners with Hashem, as the Shem Havayah, Divine Name, of Yud Kay Vov Kay, combine together with him in the act of giving tzedakah. How does this occur?
The perutah, smallest denomination of coin, resembles the yud, the smallest letter of the Hebrew alphabet. This is followed by the hay, or kay (since we do not articulate Hashem’s Name), the fifth letter of the Hebrew alphabet, alluded to by the hand with its five fingers that holds the penny and gives it to the poor man. The ani, poor man’s, outstretched arm bears resemblance to the vov, the sixth letter of the alphabet, and shaped like a vertical straight line. Last, we have the poor man’s outstretched hand – once again, with the five fingers alluding to the hay. Thus, when one gives tzedakah, his act of giving embraces the Name of Hashem – Yud, Kay, Vov, Kay.
The Chavos Yair parlays this exposition with a frightening addendum. One must be careful not to ignore the ani, poor man, when he seeks alms. One who waits for the poor man to beg, to stretch out his hand in solicitation, is creating a situation whereby the poor man’s outstretched hand, the “vov” and “hay” of the beneficiary precede the “yud” and “hay” of the benefactor. This causes Hashem’s Name to be spelled out of its proper sequence! This is the underlying meaning of Ki tzaddik Hashem tzedakos aheiv, yasher yechezu Faneimo, “For righteous is Hashem, those of righteous deeds He loves, those who are upright will behold His Face” (Tehillim 11:7). As Hashem performs acts of tzedakah constantly and at all times, even before one supplicates Him, Hashem wants His people to act likewise – whereby they give the poor man his due, before the man resorts to begging. Yasher yechezu faneimo, “those who are upright (straight) will behold His Face.”
This is what Rashi is teaching us when he writes LiShmi, for My Name. The act of giving tzedakah should symbolize Hashem’s Name in its proper sequence. This means that one should give before the poor man must suffer the indignity of stretching out his hand to beg.
One morning, following Shacharis, morning prayer service, the holy HoRav Meir, zl, m’Premeshlan, one of the early Chassidic Masters, sat in his “office” accepting people and soothing the hearts of those who came to him to confer his blessing on them. Suddenly, a poor widow entered the anteroom and demanded to see the Rebbe immediately. An argument ensued, as she demanded to go ahead of the line, while the gabbai, attendant, claimed that this was exactly the purpose of a line: there was an order of sequence. She would enter when it was her turn. The woman was not accepting “no” for an answer. Her needs were great – and immediate. She could not wait. Suddenly, the Rebbe called out, “Arye! Allow her to enter. She is in need of alms and must have them immediately.”
The woman entered as the Rebbe lifted a large denomination of coin from his table, held it momentarily, and transferred it from one hand to the other. Afterwards, he placed the coin on the table and motioned for the woman to take it.
He later explained his seemingly strange behavior. “You should not think that “Meir” (as he would refer to himself) was playing with a coin. We are taught that one’s intention upon giving tzedakah to a poor man should be on Hashem’s Name.” He then explained that the penny is the yud; the benefactor’s hand, the hay; the poor man’s outstretched arm, the vov, and his hand the concluding hay. If the beneficiary is a woman, it presents a problem, since the benefactor may not place it in her hand. Physical contact with a woman is prohibited. Thus, Rav Meir transferred the coin from one hand to the other so that he would have the “benefit” of the second hand/five fingers, to allude to the second hay. This gives us something to reflect upon at the next opportunity we have to give tzedakah.
