The opening words of our Parsha beg the question of whether charity is given or taken. "V'yikchu li teruma� - and take for me a donation. The very word "take," says Rabbi Moshe Feinstein, z"tl, is suggestive that the donations were taken by force and not given freely and willingly. Why would the Torah use a word which is, in its very nature, opposite to what the essence of Tzedakah is all about? The answer is that any mitzvah which requires generosity should be done in the selfsame spirit. One should not be of the opinion that: "I don't really want to do this, but since G-d is forcing me, what choice do I really have?" Rather these mitzvot should be looked at as an opportunity to train oneself toward a positive desire to give.
The Berdichever Rebbe, Reb Levi Yitzchak teaches that this is the reason why Parshas Mishpatim had to precede the Parsha of Terumah and the building of the Mishkan. The Torah tells us in Mishpatim: "Im kesef talveh�","If you will lend money to your fellow Jew�". Why does the Torah use the language of "If", when there is an obligation, a mitzvah to reach out and help our Jewish brethren? The answer is: that although we are obligated to give, we should give as if it were a choice.
This concept is so fundamental says Reb Levi Yitzchak, that it was stated in the Mishneh in Pirkei Avos. The Mishneh says: "The world stands on three things, Torah, Avodah and Gemilat Chasadim." Each of these ideas was first represented by the founding fathers, the Avos. Torah is represented by Yaakov Avinu, who was the epitome of Torah Study. Yitzchak was the essence of Prayer, and Avraham was the paradigm of Chesed, kindness.
We demonstrate these fundamentals three times daily when we recite the words of the Shemoneh Esrei. "The G-d of Avraham, the G-d of Yitzchak and the G-d of Yaakov�Blessed is G-d the shield of Avraham."
Although each of the Avos and their particular middos are highlighted, it is only Avraham whose name concludes the blessing; "Mogen Avraham". Why is this so?
Rashi, commenting on the nature of the words in Parshat Lech Lecha: "And you shall be for a blessing", says that this is a reference to the bracha of Shemoneh Esrei. We would always be blessed with the name of Avraham.
The reason for this says Reb Levi Yitzchak is the following: that no matter what mitzvah a Jew does, he must train himself to perform it with a positive attitude; with Chesed, like Avraham. Yes, we have an obligation to study Torah to fulfill the role that originated with Yaakov Avinu, but let us not only learn for ourselves; let us share our Torah knowledge with others. When we daven as Yitzchak Avinu exemplified, let us daven for the well being and concerns of others too. When we perform chesed as Avraham Avinu instructed, let us make sure that it is performed with chesed too! Every mitzvah should have a measure of chesed along with it. It is the salt and pepper that makes the essence so much more meaningful.
We are now within the month of Adar and will soon celebrate Purim Katan. A similar idea exists in the mitzvot that surround the Yom Tov of Purim, where there is a special objective to reach out to our fellow Jews with Tzedaka and voluntary gifts. How can one be told to give voluntarily, must this not be developed within one's personality before the mitzvah can be performed?
Rabbi Levi Yitzchak of Berdichev addresses this idea when he questions the meaning of the words "kimu v'kiblu" in the Megillah. The interpretation in the Gemara teaches us that Klal Yisroel re-accepted the Torah on Purim since during the time of the giving of the Torah "G-d held the mountain over their heads�". If this is true, then where is the re-enactment of our acceptance of the Torah during Purim? Where is the reading of the Aseret Hadibrot and the completion of the Torah? The tragedy is, says Reb Levi Yitzchak, our failure to realize that within the 'coercive' mitzvot of the holiday, we find the true direction in the practice of our Torah, which is Chesed.
HaShem wants us to realize that we are developing ourselves with meaningful lessons as we perform His mitzvot. He did not have to redeem us from Egypt, He did not have to give us Manna in the desert. HaShem was teaching us the meaning of Tzedakah.
That is why the Megillah ends with the command of 'mishloach manot' (gifts to our friends) and 'matanot le'evyomin' (gifts to the poor). It teaches us that it is not enough to carry in our hearts an appreciation of the greatness of HaShem, we must take our intellectual concepts and translate them into deed.
There are numerous opportunities each day in which we may weave this idea into our lives. Let us not forget our fellow Jews in Israel who can certainly benefit from the merit of our deeds. Good Shabbos.