Moderation and the Half-Shekel
We have gone through a national tragedy, but the war seems to be abating. Should we be optimistic about the future, or have we gone from the frying pan into the fire?
In reality, it’s both. In our constant evolution and forward motion toward a utopian future, life is still fraught with pitfalls, so that for every two steps forward, it seems we’re taking at least one step backwards. This is the nature of our existence, and it’s actually reflected in the Half-Shekel tradition that we will read about this Shabbat.
When the Torah commands Bnei Israel to participate in the building of the Mishkan, the ultimate representation of communal participation, it mandates that each person must donate exactly one half Shekel of silver (30:15). “הֶעָשִׁיר לֹא־יַרְבֶּה וְהַדַּל לֹא יַמְעִיט מִמַּחֲצִית הַשָּׁקֶל” – “The wealthy may not add, nor may the poor subtract” from this prescribed amount. Surely, there are other donations that an individual can donate at their own economic level. What is the lesson of the Half-Shekel?
Defining “wealthy” and “poor”
Rabbi Yaakov Lainer (d. 1878) suggests that we expand the definition of “wealthy” and “poor”. These terms don’t just refer to one’s bank account, but rather to one’s sense of spiritual and emotional wellbeing. The “wealthy” person is someone who is endowed with a healthy amount of confidence and ego. They’re happy with the trajectory of their life and they are optimistic about a glorious future ahead. They feel connected to God and the Torah, and they have a true joie de vivre. The “poor” person is someone who is given to depression and pessimism about their own condition and about the future. They feel broken inside, distant from G-d, and they’re not sure whether anything can go right for them.
Obviously, there are pitfalls in both of these emotional states. But the Torah is commanding each of us, whether we’re more of the optimistic type of person, or the more pessimistic type of person, that we can’t overdo it. “The wealthy may not add, nor may the poor subtract.” The “wealthy” have to contain their pride and glory. Just because you feel good about yourself doesn’t mean that you should start posting on social media how amazing your life is. Live your good life humbly, and enjoy it with gratitude and modesty. Conversely, the “poor” have to be careful that they don’t allow their pessimism to cause them to fall into the abyss of utter despair and nihilism. Yes, maybe there are things that aren’t great right now, but tomorrow is another day, and realize that there is hope for the future.
Entering the “Pardes”
In Tractate Chagigah we learn about the four great sages who entered the “Pardes,” which is alternately translated as either mystical ascension to a spiritual dimension, or deep philosophical speculation. Three out of the four sages were adversely affected by this endeavor. According to a number of commentaries, the four sages represent four personality types. Particular attention is given by the Talmud to Ben Zoma, whose personality type emphasized the acquisition of knowledge and wisdom. Because Ben Zoma applied logic to every situation, when he entered into a realm that transcended human comprehension, he couldn’t handle it, and went insane.
The Talmud (TB Chagigah 14b-15a) states that at some stage, Ben Zoma was asked the following two questions: (1) Is it permitted to neuter a dog? Is the biblical prohibition to castrate animals only for those creatures that may be used for the Altar, or does it include all animals, including the lowly scavenger dog? (2) May a woman who is pregnant, but who physiologically also presents as a virgin, marry the Kohen Gadol (the High Priest, who can only marry a virgin)? The Talmud presents the possibility of a woman who never consorted with a man, but who could have been artificially inseminated. Is such a woman sufficiently “virgin” to marry the Kohen Gadol?
The middle path
Ben Zoma responded that (1) you may not neuter a dog, and (2) a Kohen Gadol is permitted to marry the pregnant virgin. Rav Lainer explains that the reason why these two questions were posed to Ben Zoma was out of a concern that perhaps his personality was the cause behind his failure in the Pardes. Ben Zoma’s genius may have also meant that he was given to extremes, and that he always pushed harder, even when it was unsafe. When one is spiritually lofty, one might assume that they need to go to an even higher spiritual extreme. That is, perhaps the Kohen Gadol, who is of the highest spiritual echelon within Jewish society, must always assume the extra measure of holiness because of his already lofty level. To that, Ben Zoma responded, no: The Torah only limits him to a virgin, but says nothing about her pregnancy status. As long as she has not been intimate with a man, don’t add extra holiness requirements to the Torah’s prescription.
Conversely, when one is on the lowest rung of social or spiritual standing, you might think that it’s alright to “kick ‘em while they’re down” and lower them even further. Perhaps a lowly dog may be further demoted by castration. To that, Ben Zoma responded, no: There are limits to how low one can permit themselves to go. Ultimately, we can never allow ourselves to be too holy or too profane. We can never overindulge in happiness or depression. No extreme is healthy.
Instead, be the “Half Shekel.” Follow the middle path and moderate between both extremes. This is especially vital when participating in communal activities, as a true communal leader must maneuver all the different personalities that emerge in the public sphere by staying the middle path. Only by practicing equanimity can we all succeed together.
This, too, shall pass
Returning to our present day, this message is as pertinent as ever. There’s a lovely story that has crept into Jewish folklore:
King Solomon asked Benaiah, his wisest servant, to perform a seemingly impossible task: to find something that did not exist. He requested a magic ring — one that, if a sad man wore it, he would become happy and if a happy man wore it, he would become sad. Benaiah was perplexed as to how to find such a ring, until an old jeweler took a golden ring and inscribed on it, “Gam ze ya’avor,” which means, “This, too, shall pass.”
When you are feeling down and suffocated by life’s challenges, remember that, “This, too, shall pass.” And when you’re riding high and life is glorious, humbly look at your ring and remember, “This, too, shall pass.” That phrase was never more important to reinforce than over these past two years of closures and illnesses. But it’s also important for us to remember the message during a time when we are emerging from dark times and life seems to be getting better. What awaits our world next? Be optimistic, but also realize that life is so fleeting, so it’s best to live in the present, since no one knows what tomorrow will bring.
Parshat Shekalim is the first of the four special Torah readings that we always read this time of year, when the weather is beginning to change and the celebrations of joy and redemption are approaching on our calendar. We’d do well to remember that as we plan our celebrations over this new wonderful chapter in our lives and the life of society, that we remember to be the “Half-Shekel,” not too confident, but not too humble, either.
I notice that in some Orthodox circles, celebrations involve significant indulgence and ostentatious celebration. Perhaps we should “lay low” even after it’s safe to gather socially. By all means let’s celebrate; but let’s do so without forgetting the valuable message of the Half-Shekel. In the meantime, let’s pray for our world and a swift peace throughout the world. May we see the day when every day is a full Shekel with the coming Redemption, bb”a.