Two Motifs of Tzedakah

The men came with the women; every generous hearted person brought bracelets and earrings and rings and buckles, all kinds of golden objects, and every man who waved a waving of gold to Hashem.  (Sefer Shemot 35:22)

Everyone who set aside an offering of silver or copper brought the offering for Hashem, and everyone with whom acacia wood was found for any work of the service, brought it.  (Sefer Shemot 35:24)

I. The special treatment of offerings of gold

Parshat VaYakhel Perkuday completes the Torah’s discussion of the construction of the Mishcan – the Tabernacle.  In the above passages, the Torah describes the donations of gold, silver, and copper.  Ramban – Nachmanides – notes that the Torah describes the donations of gold as tenufah – a waved offering.  The contribution of silver and copper are described as terumah – an offering.  Why is the gold a tenufah?

Ramban explains that silver and copper were more abundant than gold.  Its scarcity gave contributions of gold special significance.  The name tenufah is derived from the process implemented for giving and receiving donations of gold.  When one donated gold, he or she would wave it. Apparently, this was done to publicize the contribution.  Another explanation is that the donation was waved by the one receiving it.  This was done to draw attention to the donor and to praise his or her generosity.  Because only contributions of gold received this treatment they are described as tenufah offerings.[1]^,[2]

II. Anonymous charity

According to Ramban, it is appropriate for one who donates to draw attention to one’s generosity.  It is also fitting for the recipient to publicly acknowledge the gift.  This seems to contradict a well-known teaching of Rambam – Maimonides.  He explains that it is best to give charity anonymously and through an intermediary.  Ideally, the donor should not know who receives the gift and the recipient should not know the identity of his benefactor.[3]  According to Ramban, rather than encouraging anonymity, the donations of gold to the Mishcan were given and/or received with fanfare designed to draw attention to the donor.

III.  Empathy for the less fortunate

The solution to this problem is provided by another comment of Rambam:

Any person who gives charity to a poor person with reluctance and with his face to the ground, even if he gives him a thousand gold pieces, he has lost his merit or diminished it.  Rather one should give willingly, and with joy.  He should mourn with him (the poor person) over his suffering… He should speak to him words of comfort and consolation…[4]

Rambam is explaining that we are obligated to not only provide the poor with sustenance; we must also treat them with compassion and sensitivity.  We are not permitted to embarrass the recipient of charity.  We are obligated to comfort the poor.  In short, we must provide material support and demonstrate empathy.

IV. Tzedakah to the needy vs. to the Mishcan

The reason that anonymous gifts are preferable is because of our obligation to act with empathy and sensitivity toward the less fortunate. The donor does not know to whom his charity has been distributed and the recipient does not know his benefactor. This arrangement helps preserve the dignity of the person forced to survive through the generosity of others.

This consideration did not apply to the donations made to the Mishcan.  In this process another consideration took precedence – inspiring the community to participate in the project.  Those who donated gold waved it in front of the community.  They challenged others to emulate their generosity.  Gifts of gold were acknowledged with fanfare.  This was intended to inspire others to participate in the project.

In short, charity to the poor should be given with anonymity.  Charity to the Mishcan was well publicized.  One assumes that Ramban would extend this principle to our support for charitable organizations in our communities.  Donors should give openly and their gifts should be publicly acknowledged.  Hopefully, this inspires others to participate in supporting our institutions.

_______________________ [1] Ramban acknowledges that in Sefer Shemot 38:29 the term tenufah is used to describe offerings of copper and suggests a number of explanations.

[2] Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Shemot 35:24.

[3] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Matnot Aniyim 10:8.

[4] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Matnot Aniyim 10:4.