Parshat Vayakhel
by Rabbi Avi Billet
As the Torah progresses with the building of the Mishkan (Tabernacle), we find the instructions of chapters 25-31 coming to life with the actions of the people at the beginning of our Parsha, culminating with Moshe turning to Bezalel to essentially tell him, “Do your magic.” (end of chapter 35 –beginning of chapter 36)
“Every man and woman who felt an urge in their heart to give something for all the work that God had ordered through Moses, they – the Israelites – brought a donation for God.” (35:29)
Does “Every man” and “Every woman” refer just to those who had an urge to donate, or to every single person?
The Malbim shares a very powerful interpretation that should remind us of how each and every person can make a contribution.
“What it means to say is that all these donations [of money] are not what God seeks. He wants the hearts. If there was a man or woman amongst the Israelites who did not donate, because the poor people have nothing to donate, they at least dedicated their hearts. They donated their hearts and their thoughts (and skills?). They determined in their hearts that if they only had the means they’d donate all the money for the Mishkan and its vessels.
“This is what it means when it says they felt the urge to donate a donation of the heart – they wanted to build the entire Mishkan! The Israelites brought this man and this woman as a gift/donation to God. This man and this woman who desired with all their hearts to be involved – this is the ultimate donation that God wanted, and was receptive to accepting. It is as if Israel is bringing this kind of donation in that they merited to find among them straight, righteous people such as these.”
It seems profound, but in truth it’s not such a novel idea.
The way life looks these days, some people manage to ride around the financial struggle that others live day in and day out. And many live check to check, are in debt, and truly cannot afford to participate in certain aspects of Jewish life, and certainly not in philanthropy, in the manner that others seem so able to do.
How can everyone none the less feel “This is my mishkan?” By giving time instead of money. By showing up. By volunteering. By working the phones, working behind the desk. And through being one of the people that brings life to an institution.
Maybe some parents provide free handiwork to their childrens' school in lieu of tuition. Maybe some members teach classes, or attend every class possible, to support shul programming. Other “shul-people” seem to always be involved in constructive and active ways in the goings-on of the synagogue, they become staples at every event, every program, and almost seem to define the shul itself.
“Owning” a shul or a school doesn’t mean that every person who wants to needs to become a great writer (punch line “who wrote a check.” (2nd to last joke there))
Sometimes the make-up of these institutions is largely defined by those who roll up their sleeves, on the ground, who become the movers and shakers who determine the trajectory of where the community is headed, simply because they are the ones with the most experience, and the most inside knowledge of what the people want, and what is best for the growth of the community.
Raise your hand if you know someone like this. Be even prouder, if this has been describing you.
Showing posts with label philanthropy. Show all posts
Showing posts with label philanthropy. Show all posts
Thursday, March 3, 2016
Friday, June 7, 2013
The Wealth of Korach
After writing the dvar Torah, this article came to my attention - about the percentage of Israel's millionaires
Parshat Korach
A simple look at the commentaries brings one to understand his brilliant mind, his ability to twist Torah, mitzvot, and halakha to conform to his agenda of criticizing Moshe's leadership (which is less apparent in the Torah) and Aharon's role as Kohen Gadol – his primary objection.
One of the more seemingly inconsequential details raised is that Korach was exceedingly wealthy. (Pesachim 119a)
We know that when the ground swallowed up those who had burned the K'toret on the copper firepans the Torah states, "The earth opened its mouth and swallowed them, and their homes, and all the people that were with/belonged to Korach, and all of the property." (16:32)
With the exception of when a person takes property that is unavailable – such as Achan taking from the "cherem" (Yehoshua 7) – property is not generally subject to the punishment that befalls a sinner. "You can't take it with you" because it goes to your family.
If Korach's property was not ill-gotten, as the Talmud assumes, and if Korach's children did not participate in their father's rebellion (Bamidbar 26:11) – Radak on the first verse in Shmuel explains (based on Divrei Hayamim I:6) that Korach's children were prophets – they should have by all right inherited their father's possessions. Why was the property swallowed with the evil doers?
One line of thinking follows the passage in the mishnah towards the bottom of Sanhedrin 54a which punishes a seemingly blameless animal for a sin committed by a human (based on Vayikra 20:15-16). The reasoning? Because a human was brought to the lowest level of sin on account of the animal.
On a parallel plane, Nachshoni suggests Korach's wealth did the same thing to him. The Talmud describes the number of keys to Korach's treasures as being equivalent to the loads carried by three hundred mules (might not be a number meant to be taken literally). This tremendous wealth brought him to a level of unsurpassed arrogance, in which he felt he should have whatever he wanted, and was willing to go to whatever extreme necessary in order to get it.
Since his wealth caused him to sin, commentators argue, his wealth was punished as well. It wasn't taken from his inheritors – it was destroyed for bringing about his downfall.
The history of mankind in general, and of Jewish communities specifically, has always included individuals on all ends of the financial spectrum. That more people have less and fewer people have more is a reality just about everywhere.
What do the minority who are blessed with more do with their wealth? Do they go the Korach route? Do they confront leadership, dictate policy, expect the world to bow to them? Do they try to run the schools they support, the shuls they support, the organizations they support, etc. in their image? Are they seeking the "kavod" that comes from being the giver?
Or do they give to reflect their appreciation to their God? Do they give back to the community? Do they give magnanimously, with grace and charm? Do they sometimes give anonymously? Do they let those in the trenches use their skills to do their jobs best, while the donors stand on the sideline shouting words of encouragement and support, ever ready with the blank check to help out in whatever way possible?
Korach failed and perished because he let his wealth get to his head. He felt he was more suited to be the Kohen Gadol, and he was so arrogant that he could not accept that God might have chosen someone else over himself.
We tremendously appreciate the philanthropists and the givers who enhance our lives. We recognize that God has blessed them, and we wish them to find continued success so they may continue to do so much good with their wealth.
And those of us who are "not yet" philanthropists continue to pray that were the tables ever to turn, we be blessed not only with the ability to do good for others, but with the level-headed thinking that will keep us out of the Korach camp and in the camp of those who are magnanimous, gracious, and giving simply because we can.
May God bless us with opportunities to do amazing things with His gifts. May we merit to keep our priorities in order, to make the gift about how we can help and about how those on the other end of the spectrum can benefit from our generosity.
Parshat Korach
In addition to being one of the more colorful characters in the Torah, Korach is even more colorful as he is portrayed in the Talmud and Midrash.
A simple look at the commentaries brings one to understand his brilliant mind, his ability to twist Torah, mitzvot, and halakha to conform to his agenda of criticizing Moshe's leadership (which is less apparent in the Torah) and Aharon's role as Kohen Gadol – his primary objection.
One of the more seemingly inconsequential details raised is that Korach was exceedingly wealthy. (Pesachim 119a)
We know that when the ground swallowed up those who had burned the K'toret on the copper firepans the Torah states, "The earth opened its mouth and swallowed them, and their homes, and all the people that were with/belonged to Korach, and all of the property." (16:32)
With the exception of when a person takes property that is unavailable – such as Achan taking from the "cherem" (Yehoshua 7) – property is not generally subject to the punishment that befalls a sinner. "You can't take it with you" because it goes to your family.
If Korach's property was not ill-gotten, as the Talmud assumes, and if Korach's children did not participate in their father's rebellion (Bamidbar 26:11) – Radak on the first verse in Shmuel explains (based on Divrei Hayamim I:6) that Korach's children were prophets – they should have by all right inherited their father's possessions. Why was the property swallowed with the evil doers?
One line of thinking follows the passage in the mishnah towards the bottom of Sanhedrin 54a which punishes a seemingly blameless animal for a sin committed by a human (based on Vayikra 20:15-16). The reasoning? Because a human was brought to the lowest level of sin on account of the animal.
On a parallel plane, Nachshoni suggests Korach's wealth did the same thing to him. The Talmud describes the number of keys to Korach's treasures as being equivalent to the loads carried by three hundred mules (might not be a number meant to be taken literally). This tremendous wealth brought him to a level of unsurpassed arrogance, in which he felt he should have whatever he wanted, and was willing to go to whatever extreme necessary in order to get it.
Since his wealth caused him to sin, commentators argue, his wealth was punished as well. It wasn't taken from his inheritors – it was destroyed for bringing about his downfall.
The history of mankind in general, and of Jewish communities specifically, has always included individuals on all ends of the financial spectrum. That more people have less and fewer people have more is a reality just about everywhere.
What do the minority who are blessed with more do with their wealth? Do they go the Korach route? Do they confront leadership, dictate policy, expect the world to bow to them? Do they try to run the schools they support, the shuls they support, the organizations they support, etc. in their image? Are they seeking the "kavod" that comes from being the giver?
Or do they give to reflect their appreciation to their God? Do they give back to the community? Do they give magnanimously, with grace and charm? Do they sometimes give anonymously? Do they let those in the trenches use their skills to do their jobs best, while the donors stand on the sideline shouting words of encouragement and support, ever ready with the blank check to help out in whatever way possible?
Korach failed and perished because he let his wealth get to his head. He felt he was more suited to be the Kohen Gadol, and he was so arrogant that he could not accept that God might have chosen someone else over himself.
We tremendously appreciate the philanthropists and the givers who enhance our lives. We recognize that God has blessed them, and we wish them to find continued success so they may continue to do so much good with their wealth.
And those of us who are "not yet" philanthropists continue to pray that were the tables ever to turn, we be blessed not only with the ability to do good for others, but with the level-headed thinking that will keep us out of the Korach camp and in the camp of those who are magnanimous, gracious, and giving simply because we can.
May God bless us with opportunities to do amazing things with His gifts. May we merit to keep our priorities in order, to make the gift about how we can help and about how those on the other end of the spectrum can benefit from our generosity.
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