Terumah—An Offering: The Jewish people bring their offerings to the Mishkan (the portable Temple, the Tabernacle).
Terumah comes from the same root as hitromemut (spiritual elevation), meaning "giving in order to rise above materiality." A person gives from their material resources in order to experience spiritual elevation. What does it mean to give? One could say that animals give too: they feed their young, providing them with shelter and protection. But animals act on instinct; they have no intentions, they follow their built-in program, often selflessly. Yet only a human being can give something of their own.
Our Torah portion says, among other things, that the Jews brought gold, silver, and copper. Our Sages interpret each of these words in relation to how a person gives tzedakah:
Gold—zahav—"zeh hanoten bari"—“This giver is healthy.” This is a person who is doing well, whose affairs are in order, with everyone healthy, and who gives simply because his heart wishes to give.
Silver—kesef—"kshe-yesh sakanah—pote'ach"—“when he is in danger, he opens (his pocket).” When a person senses impending danger, he gives tzedakah to avert the decree.
Copper—nechoshet—"nihyah choleh she'omer: tenu"—only when he has already fallen seriously ill and has no strength himself does he tell others: give (tzedakah on my behalf).
People give tzedakah for various reasons: it is customary in society, it is honorable… And there are several levels of tzedakah. The lowest is when the giver and the recipient know each other. A person looks at another person on the street and feels superior to him, because he has given to him. The highest level: the giver does not know whom he is giving to, and the recipient does not know whom he is receiving from. This is possible thanks to organizations that handle tzedakah.
I would like to share a story on this subject:
A rabbi was told about a certain wealthy man who had once been generous but had now stopped setting aside money for tzedakah. The rabbi said that he would speak with him when the opportunity arose. And such an opportunity presented itself: one day before Pesach, this wealthy man came to the rabbi.
“I have a question. I would like to clarify certain aspects of the laws of searching for chametz. In particular, I would like to ask how to check the pockets of clothing.”
“But, sir, you do not need to check your pockets!”
“Why?”
“Only places a person uses (literally: where his hand reaches) during the year need to be checked for chametz. But you never reach into your pocket (to give tzedakah). So this law does not apply to you!”
Then the rabbi brought a pane of glass and placed it between them. The rabbi asked:
“Can you see me?”
“Of course! The glass is transparent!”
Then the rabbi brought a mirror—also glass, but coated with amalgam (a liquid alloy of mercury with other metals; mercury in Hebrew is kaspit, related to kesef—silver, money).
“And now, can you see me?”
“No, I see myself. It is a mirror!”
“That is what money does,” said the rabbi. “It comes between you and the person asking for tzedakah and prevents you from seeing him.”
May we merit always to give with a pure heart! To give when all is well with us and everyone is healthy!