בס”ד
The Torah describes G-d commanding the Israelites to give contributions (“terumah”) for the Tabernacle’s construction, using the phrase “And they shall take for Me a contribution” (Exodus 25:2). This phrasing is unusual, as it’s the people who are giving, not taking. How can a mandatory contribution, even taken by force, be considered a gift given willingly “for G-d’s sake,”? Does forced giving align with the requirement that giving be “for Me—for My name?
Even a mandatory contribution can become a voluntary act through proper intention. If the giver, despite the obligation, gives with a willing heart and a sincere desire to fulfill God’s command, the act becomes a voluntary offering. Even the forced contribution can be considered “for G-d’s sake” if one recognizes the importance of it.
While charity isn’t explicitly listed among the Seven Noahide Laws, it is considered a righteous act, and also, implied by the general principle of “walking in G-d’s ways.” Noahides are encouraged to give charity voluntarily, motivated by a sincere desire to honor G-d and to better society. Even though the act may not be obligatory, the moral and spiritual value comes from the heartfelt intention behind it. Maimonides, ranks charity given cheerfully higher than that given with a sad face. The advantage for Noahides is that a voluntary act shows authentic choice, which comes from a higher source than a mandatory deed.
Furthermore, the concept of charity holds a special significance, as it can hasten the coming of redemption. The Talmud states, “Great is charity, for it brings the redemption nearer” (Baba Batra 10a). This saying shows the transformative power of charity, not only for the recipient but also for the giver and the world at large. By engaging in acts of charity, we contribute to creating a more just world, thereby paving the way for a better future for all humanity.
Source: Exodus 25:2. Likutei Sichos vol. 16 page 284. Baba Batra 10a. Maimonides laws of charity 10:7-14.
By Rabbi Moshe Bernstein
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