בס”ד
A THOUGHT ABOUT PARSHAT TERUMAH 5785
The name of this week’s parasha is Terumah. This word is found directly in Exodus 25:2
Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart is so moved. | בדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְיִקְחוּ־לִ֖י תְּרוּמָ֑ה מֵאֵ֤ת כָּל־אִישׁ֙ אֲשֶׁ֣ר יִדְּבֶ֣נּוּ לִבּ֔וֹ תִּקְח֖וּ אֶת־תְּרֽוּמָתִֽי: |
When the Israelites were given the task of building the Tabernacle, they were asked to bring gifts (terumah). There were mandatory gifts and optional ones. These were material contributions such as gold, silver, copper, and other valuable materials needed for the construction.
Bnei Noach and the Power of Generosity
For the Bnei Noach community, this is an important lesson about charity and generosity. While tzedakah (charity) is not an explicit obligation within the Seven Noahide Laws, both Rambam (Maimonides) and Ramban (Nachmanides) recognize its significance.
The Rambam’s Perspective
The Rambam teaches in Mishneh Torah, Laws of Kings 10:10, while Bnei Noach are not obligated to give charity as part of the Seven Laws, they are encouraged to do so as it is a rational and moral principle. Charity (tzedakah) is an expression of righteousness, as we learn from Genesis 18:19, where G-d says of Abraham: “I have known him, because he commands his children to perform charity.”
In fact, Bnei Noach can certainly learn the significance of charity from the life of Abraham. Giving charity is not just a kind act but also a way to spiritually elevate oneself, thereby strengthening the community and contributing to a world of justice and love.
The Rambam, in Laws of Gifts to the Poor, 10:7, provides a detailed framework for the different levels of charity. These levels demonstrate how charity can elevate both the giver and the recipient. Here are the eight levels, which we can strive to reach in our own acts of giving:
- Supporting with a gift, loan, partnership, or work: This is the highest form, where the giver helps the recipient become self-sufficient, so they do not need to rely on others.
- Giving anonymously: Neither the giver nor the recipient knows each other, creating a pure and humble act of charity. This is exemplified by the secret chambers in the Temple where people gave without recognition.
- Donating to a trustworthy charity fund: The donor contributes to a fund managed by a wise and reliable individual, ensuring that the charity is used properly.
- Anonymous giving to the recipient: The giver knows who is receiving the charity, but the recipient does not know from whom.
- Giving secretly to the poor: This is exemplified by the great sages who would place money at the doorways of the poor so that they would not feel embarrassed to take it.
- Giving without the giver knowing who receives: The donor bundles money and leaves it for the poor to take without shame.
- Giving before the recipient asks: This level involves anticipating the needs of others and giving proactively.
- Giving after the request, but with a smile and without sadness: Even in this case, the giving is done with grace and kindness, making the act a joyful one.
The Ramban’s Perspective
The Ramban views charity as an obligation for Bnei Noach. According to him, the reason tzedakah is not explicitly mentioned in the Seven Noahide Laws is that these laws primarily consist of negative commandments (prohibitions), whereas tzedakah is a positive commandment, requiring active fulfillment.
The obligation of tzedakah for Bnei Noach can be derived either as a component of Dinim—the commandment to establish just laws and courts (see Ramban on Bereshit 34:131)—or as a rational obligation intrinsic to moral conduct (see Ramban on Bereshit 6:13)2. This perspective is also discussed in Likutei Sichot, vol. 5, p. 1413.
A strong foundation for this can be found in Ezekiel 16:49, where the reasons for the punishment of Sodom and Gomorrah are explained:
“Behold, this was the iniquity of thy sister Sodom: pride, fullness of bread, and careless ease was in her and in her daughters; neither did she strengthen the hand of the poor and needy.”
This teaches that a society that does not care for its poor and needy is doomed to fail.
The Spiritual Meaning of Giving
Charity is not just a social responsibility, but also a spiritual exercise. It refines one’s life and helps in creating a better world. This principle can be seen in the story of Abel and Cain: Abel did not just offer any lamb, but the best of his flock. This teaches us that when we give, we should strive to offer the best we can—whether it’s money, time, or knowledge.4
The Importance of Giving for the Bnei Noach Community
For the Bnei Noach community, charity and generosity are essential for growth and connection. Just as the Tabernacle was built from various materials donated by many, each form of giving contributes to strengthening the community. Some give financially, others spend time helping people, visiting the sick, or teaching. Every contribution, big or small, is valuable.
The more Bnei Noach dedicate themselves to giving the best of what they have, the stronger and more united the community will become. Through this collective effort, they create a world that is not only more just and loving but also more filled with the presence of G-d. Moreover, by dedicating themselves to acts of kindness and righteousness, they fulfill the divine purpose of creation—to make the world a moral, ethical, and righteous place, as it is written: “Who did not create it a waste, but formed it for habitation” (Isaiah 45:18).
Conclusion
The call to give remains relevant today. It’s not just about material contributions, but about striving for a world that is just, loving, and holy. When we train ourselves to give, we not only strengthen our bond with G-d but also contribute to building a better future for everyone.
By Angelique Sijbolts
With thanks to Rabbi Tuvia Serber for his input and feedback
Sources
- Ramban Genesis 34:13
Tsedaka can be seen as part of the law system because it gives you a healthy society. It is not specifically mentioned in the 7 Noahide Laws because it is a positive commandment and the Noahide Laws only mention negative commandments. The Ramban in his commentary on Genesis 34:13 mentions several positive commandments that Bnei Noah should do.
↩︎ - Ramban on Bereshit 6:13
The text explains that violence is a moral sin that people should naturally understand without divine revelation. It is a crime against both G-d and humanity, and it was the reason for the punishment in Noah’s time. Because it disrupts the natural order, it is seen as a rational obligation to avoid violence. ↩︎ - The question of why Yaakov was allowed to marry four sisters despite the later prohibition in the Torah follows a similar underlying logic. Just as the obligation of tzedakah for Bnei Noach is not explicitly listed as a commandment but is logically derived, one could argue that the Patriarchs observed the Torah according to their own understanding, with certain nuances. This suggests that Yaakov may have interpreted the commandments in a way that was appropriate for his time and circumstances, much like tzedakah is understood as a moral obligation based on broader ethical principles.
↩︎ - Laws of invalid this for the Altar, 7:14 – asks the question of why there were different types of offerings. It also provides the answer: to show what is the best and most excellent. When you bring an offering, you must overcome your evil inclination, be generous, and give the best and most beautiful offering, just like Abel did.
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