The opening verses of the Parsha discuss the various materials that were to be collected for the construction of the Mishkan. Certainly the true significance of these items is symbolic; in Chassidic works, based on Kabbalistic sources, gold is associated with fear of G-d and silver with love of G-d.
This association, however, leads to some difficulties. For example, the Torah relates that the structure of the Mishkan was comprised of vertical wooden boards covered with gold (Kerashim) supported from below by sockets of pure silver (Adonim). But is it conceivable that love of G-d should function as the base that upholds fear of G-d?
There appears to be a contrary presumption in our classic Torah literature – that fear is the foundation upon which the higher level of love is built. To cite one example, the Ramban (Shemos 20:8) writes that rationale for the well-known ruling that a Positive Commandment supersedes a Negative Commandment (Aseh Doche Lo Taaseh) is that performance of positive commandments is a function of love and thus a higher attainment than fear which underlies the observance of the negative commandments.
Yet, there is an intriguing statement in the Talmud (Sotah 31a) that may resolve the difficulty:
It has been taught: R. Meir says: It is said of Job that he feared G-d, and it is said of Abraham that he feared G-d. Just as 'fearing G-d' regarding Abraham indicates (fear) from love, so 'fearing G-d' regarding Job indicates (fear) from love.
The Maharal (Nesivos Olam, Nesiv Yiras Hashem, Chapter 1) explains that the highest level of fear of G-d is rooted in love: A person can attain such a deep, profound love of G-d that he is overtaken by the fear of doing something that might damage that precious, intimate relationship. The Maharal further explains that there are certain extremely difficult tasks that one could theoretically refuse to do even for a loved one; yet the person will perform them for fear of losing the relationship. The illustration of this would be the Akeida, which according to the Talmud (Sanhedrin 105b) was a function of Avraham’s loving devotion to G-d, and yet in the Torah it is described as a demonstration of his fear of G-d (Bereishis 22:12).
Thus, the Adonim of silver, representing love, served as the foundation of the Kerashim of gold representing fear.
The above understanding may resolve an additional difficulty.
We know that the contributions for the construction of the Mishkan were voluntary and this is hardly surprising. The initiation of a relationship cannot be coerced. The Mishkan, which symbolizes the “home” that G-d and the Jewish people share, could only be built through the generosity of the nation. Yet there was an exception. The silver for the Adonim – the very foundation of the Mishkan – was raised by the half-shekel tax (See Shemos 30:16) which, of course, was mandatory. How can we account for this anomaly?
It may be that our assumption is mistaken.
The difference between the silver and the other materials is not that the one was coerced and the other was freely given. Undoubtedly, the Jews, who so enthusiastically contributed gold, copper, wood, and other materials, gave their mandatory half-shekel of silver willingly. The difference is that the gift of the other materials expresses individuality and the gift of silver expresses commonality.
The Sfas Emes (Parshas Shekalim 5649) explains that fear of G-d is a function of our intellectual understanding of G-d, His omnipotence, etc. To the extent that everyone’s level of understanding differs, everyone’s level of Yiras Shomayim is different. Love of G-d, however, is a function of the metaphysical reality that our souls are created by G-d, and that, by nature, all things yearn to be unified with their source. Thus, the root of Ahavas Hashem is common to all Jews.
As a consequence, the gift of silver, representing love of G-d, is fixed for all donors. The other gifts, especially those of gold, representing fear, are a function of intellectual understanding of the worthiness of the cause. Those gifts must be structured in a way that allows for individual differences.
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