Skip to main content

The Tension between the Community and the Individual - Parashat Vayakhel 5776 - March 4, 2016

This Shabbat we read the first of four special parshiyot that are read over the next five weeks – Parashat Shekalim. Parashat Shekalim describes the one-half shekel contribution that each member of b’nei yisrael was commanded to give to the operation of the mishkan. For the purposes of this contribution, individuals were not permitted to contribute more or less – irrelevant of their financial capability. Each member of b’nei yisrael gave exactly one-half shekel. By taking the sum of the total contribution and dividing by two, this half-shekel was used to calculate the population of b’nei yisrael – it served as the mechanism of conducting a census.

The Torah cautions us not to create a plague – a negef – on b’nei yisrael through the census. Our commentators struggle to explain the reason for this drastic outcome. Rabbi Yitzchak Arama – the author of Akedat Yitzchak – suggests that there is a danger in a census. Counting people – one, two, three, etc. – conveys the sense that a person has no identity besides his or her number. Ascribing each individual a number implies a loss of individualism. This implication is the source of the plague described by the Torah. Rabbi Arama explains that this concern is the reason the Torah commands that a one-half shekel be used to conduct the census. Because the census counts half coins, at no point is the individual robbed of his or her identity.

While a community is made up of individuals, there often can be a tension between the needs of the community and the individual. How should resources be allocated? How much individual expression should be condoned in the public space? Should we focus on the needs of an individual or of the many? These types of tensions are ubiquitous— they exist in our families, classrooms, synagogues and in the larger community. Out of expediency, there can be a tendency to ignore the needs of the individual when considering public policy. While the Torah does not instruct us as to exactly operate when this tension arises, the mitzvah of the shekalim teaches us not to ignore the individual when considering the community.

Shabbat Shalom.

Comments

Popular posts from this blog

The Meaning of the Shofar - Parashat Netzavim 5776 - September 30, 2016

In allusion to George Orwell: all of the passages in the Rambam’s magnum opus – the Mishne Torah – are meaningful; but some are more meaningful than others. One such passage in The Laws of Repentance (3:4) fits this description. Maimonides writes: Even though the sounding of the shofar on Rosh HaShanah is a decree, it contains an allusion. It is as if [the call of the shofar ] is saying: Wake up you sleepy ones from your sleep and you who slumber, arise. Inspect your deeds, repent, remember your Creator. Those who forget the truth in the vanities of time and throughout the entire year, devote their energies to vanity and emptiness which will not benefit or save: Look to your souls. Improve your ways and your deeds and let every one of you abandon his evil path and thoughts. Accordingly, throughout the entire year, a person should always look at himself as equally balanced between merit and sin and the world as equally balanced between merit and sin. If he performs one sin, he tips his...

Honor and Glory - Parashat Termuah 5780, February 28, 2020

This week’s  parasha , Termuah, and next week’s parasha , Tetzave, introduce Hashem’s command regarding the plans for the  mishkan  and its vessels – including the clothing worn by the  kohanim . One of the vessels that Hashem commands to be built is the  menorah  – the candelabra. The description of the plans for the menorah are described in Parashat Terumah and the description of its service is described in Parashat Tetzave. In Parashat Tetzave, the Torah says, “and they will take for you pure olive oil pressed to be lit to raise an everlasting candle.” Each evening the  kohanim  were obligated to light the candelabra with enough oil to last the night. In the morning, the  kohanim  were obligated to fix and relight the  menorah , as necessary, thus ensuring that the candelabra would constantly be lit. The Rambam – Maimonides – explains, based on a later verse, that the  mitzvah  to light the candelabra in the mishk...

Teaching Empathy - Parashat Ki Tetze - September 1, 2017

This week’s parasha , Ki Tetze, presents a summary of many of the mitzvot . In the last section of the parasha , the Torah recounts two sets of commandments. The first set discusses the just treatment of the downtrodden. The Torah writes, “You shall not pervert the judgment of a convert or orphan and you shall not take the garment of a widow as a pledge. You will remember that you were a slave in Egypt and Hashem, your G-d, redeemed you from there; therefore, I command you to do this thing.” The second set discusses the obligations of a harvester to the downtrodden. The Torah writes, “When you reap your harvest in your field, and you forget a bundle in the field, you shall not turn back to take it; it will be for the convert, the orphan and the widow, so that Hashem, your G-d, will bless you in all that you do. When you beat the olive tree, do not remove all the splendor behind you; it will be for the convert, the orphan and the widow. When you harvest your vineyard, you will not...