There are a number of mysteries associated with Parshas Shekolim. However, unraveling at least some of them can help us understand some of our own puzzles, especially at this time in our history.

First of all, of all the Four Parshiyos, the giving of the machatzis hashekel seems to be the most unfathomable. Parshas Zachor prepares us for Purim and the mitzvah of eradicating the evil of Amaleik. Parshas Parah teaches us how we will all become purified when Moshiach arrives. Parshas Hachodesh references the very first mitzvah given to Klal Yisroel, ushering in the season of our redemption from the slavery of Egypt. But on one level, the mitzvah of giving the half shekel seems to combine some kind of fundraising and a census; neither is unique to Klal Yisroel or our eternal existence and mission.

Furthermore, the Medrash (Tanchuma, Parshas Ki Sisa 3) relates that when Moshe was about to pass away, he asked the Ribono Shel Olam, “When I die, will I be forgotten?” Hashem answered him, “By your life, just as right now you are alive and giving Klal Yisroel Parshas Shekolim, which is raising the head of each Jew, so will it be annually when Parshas Shekolim is read. It will be exactly as if you are standing there at that time, raising their heads once again.” This extraordinary Medrash has been interpreted and explicated many times (see Bnei Yissoschor, Maamorei Chodesh Adar 2:2; Shefa Chaim, Parshas Ki Sisa, page 265), but this year perhaps we can find new meaning in its message. One of the questions obviously is that hypothetically, Chazal could have chosen any of the myriad teachings of Moshe Rabbeinu to explain why he will never be forgotten. Why specifically the machatzis hashekel?

One of the additional mysteries in the Medrash is why the machatzis hashekel is the prototype of how Moshe Rabbeinu “raises the heads of Klal Yisroel.” It cannot be just that Parshas Shekolim is the opening part of Parshas Ki Sisa, which literally means to raise the heads of Klal Yisroel. First of all, these are simply translated as “take a census.” But secondly and more importantly, that begs the question of why counting Klal Yisroel is called “raising their heads.” We may take our cue from the ancient words of the Yotzros for Parshas Shekolim, which constantly refer to “raising our heads.” What exactly does this mean?

Let us proceed to the most famous statement in Chazal (Megillah 13b) about the shekolim: “Reish Lakish taught that it is well known to the Creator of the world that Haman would offer Achashveirosh shekolim to eliminate — chas veshalom — Klal Yisroel. Therefore, Hashem preempted this with our shekolim.” The Gemara goes on to connect this statement to the Mishnah that on the first day of Adar, we announce the collection of the shekolim. Tosafos (ibid. 16a) explain that there was an exact calculus to the collection of a half shekel for every Jew to counteract Haman’s “10,000 silver talents” (Megillas Esther 3:9). The calculation is that there were 600,000 Jewish males of a certain age who left Egypt whose half shekel amounts to the same 10,000 silver talents that can serve to redeem the nation from Haman’s evil machinations.

Rav Gedaliah Schorr (Ohr Gedalyahu, Moadim, page 82) explains the connection between the shekolim and our salvation from Haman by raising one of the classic questions about the machatzis hashekel. Chazal teach that one of the things that moshe rabbeinu had difficulty understanding was the half shekel. Rav Schorr points out that of the others, the menorah, for instance, required certain very intricate knowledge to fashion it properly. But what was so difficult about having everyone donate half a certain coin?

He answers by citing the teaching of the Nesivos (in his commentary Megillas Sesarim, ibid.), who in turn quotes the Alshich Hakadosh (Parshas Noach). The Alshich reveals that whenever we find the powers of kedusha, we find, by necessity, the powers of defilement and evil as well. This follows the maxim of Shlomo Hamelech (Koheles 7:14) that “Hashem has made the one as well as the other.” Just as there are places that are holy, there are places that are replete with tumah defilement. The Generation of the Haflagah wanted to create a fortress of evil to counteract the kedusha that was already inherent in Eretz Yisroel and Yerushalayim.

With this in mind, the Nesivos explains the secret and power of the machatzis hashekel and also what Moshe Rabbeinu found difficult to comprehend. Moshe knew that each mitzvah has the power to inject the power of kedusha into the world through its physical actions down below. Tzitzis has a reminder about the heavens through the techeiles, which evokes the sea, and so on about each mitzvah in the Torah. Moshe just wanted to know what the power of the shekel is from above. Hashem told him that Haman’s shekolim have already been rendered ineffective by their donation to the Mishkon, which is a replica of creation itself. We may add that we are witnessing giant donations of funds for the use of evil people and nations. However, G-d willing, Klal Yisroel’s ongoing generosity to the poor and Torah will overcome them.

Rav Gedaliah Schorr adds that each Yid carries kedusha in the world and gives the powers of evil no serenity, since they cannot do the harm that they wish to bring onto the world. This, says the rosh yeshiva, is the true source of the anti-Semitism in the world, because it is only Klal Yisroel that stands in the way of our enemies — who are also in effect the enemies of all the decent people in the world — from destroying humanity as we know it. We may surely add to these prescient words that today this has become almost obvious to any thinking person. The illogic of world anti-Semitism, the foolishness of people protesting law and order so that there can be chaos, the incredible force of evil rearing its ugly head must be because, down deep, it knows that the end is near. They are almost finished and this is the death rattle and throes of a losing and dying breed. Rav Schorr concludes that since the main sanctity of the Mishkon came about through the donation of the shekolim, the Hamans of the world wish to stop their contribution.

With this concept, Rav Schorr explains the refrain of “raising the heads.” Klal Yisroel, he explains, was a nation with bowed heads with embarrassment after the sin of the Eigel. We needed to have our heads raised because, although being subjugated to Hashem is actually a good thing, depression and disheartenment are not. Hashem wanted us to feel that each and every one of us is capable — indeed, necessary — for the building of Hashem’s dwelling place in the world. The Mishkon rectifies the sin of the Eigel and restores our innate holiness and goodness. The Ramban’s words (beginning of Parshas Vayakhel) for this are: “They returned to their essence and to the innocence of their youth.” What we conclude from this is that the awakening of the hidden love between Hashem and Klal Yisroel is achieved through the shekolim. They are what raise our heads to the point of being able to welcome the Shechinah back into our midst.”

The Sefas Emes (Parshas Shekolim 5633, Bnei Binah edition, page 10) also teaches that the beginning of Parshas Shekolim does not say Roshei Bnei Yisroel in the plural, but Rosh Bnei Yisroel in the singular. He quotes his grandfather, the Chiddushei Harim, as explaining that this unity achieves a oneness with the One and Only Ribono Shel Olam as well. Chassidim, as do all those who daven Nusach Sefard, recite the words of the Zohar (Raza D’Shabbos) that Shabbos is the great unifier of Klal Yisroel under the banner of the Torah to jointly do only the will of Hashem.

We are now in a position to answer the questions we raised. The machatzis hashekel is neither simply a way of obtaining a census or of raising funds for the Mishkon. It is the way that Klal Yisroel is joined together in the ultimate project of bringing Hashem back into our midst. It brings us from depression to the special joy of knowing that we will overcome evil — whether in the guise of Haman or any of his fellow travelers — through building the house of Hashem together. Each one of us will count in exactly the same way, with identical value and power.

Moshe Rabbeinu is told that this will be his main legacy and the promise that he will never be forgotten because he will live through the half shekel that sees every Yid as half of another. This unifier will help us conquer evil, but also bring the ultimate goodness of Moshiach and the rebuilding of the future Bais Hamikdosh, where we will once again be united by the humble little shekel that looms so large in our hearts and souls. At first, Moshe Rabbeinu found it difficult to comprehend how this tiny coin could accomplish so much. Hashem showed him the burning coin to illustrate that it is this humble shekel that will unify Klal Yisroel as Moshe had always wanted and yearned to do. This is both his reward and guarantee to be remembered and reassured, as of course he is, until we can all be reunited properly im yirtzeh Hashem.