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"דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְיִקְחוּ־לִ֖י תְּרוּמָ֑ה מֵאֵ֤ת כׇּל־אִישׁ֙ אֲשֶׁ֣ר יִדְּבֶ֣נּוּ לִבּ֔וֹ תִּקְח֖וּ אֶת־תְּרוּמָתִֽי"  “Tell the Israelite people to take for Me gifts; from every man whose heart makes-him-willing, you are to take my contribution” (Shemot 25:2). In this week's Parashah, Hashem presents the Jewish people with the opportunity to donate to the Mishkan. God decides to reveal His presence on Earth and dwell amongst His chosen nation. 

Rav Moshe Feinstein points out that the above Pasuk uses the Lashon of “take”, implying that Bnei Yisrael were in some way coerced into contributing to the construction of the Mishkan. This is difficult because the Pesukim state that Bnei Yisrael not only donated generously, but even gave more than required, to the point where Moshe Rabbeinu had to tell them to stop. So, asks Rav Feinstein, why does the Torah indicate coercion?

He answers that the Pasuk is teaching a fascinating lesson about human nature in regards to generosity. Hashem created us with the natural tendency to be stingy. Our Yetzer HaRa gives us a particularly difficult time parting from money. Therefore, Mitzvot achieved by means of money such as Tzedakah, acts of kindness, and donating to the mishkan, call upon us to be Ma’avir Al Midoteinu, to overcome our natural inclination. However, our mere fulfilling of the command is not Hashem’s sole interest. Rather, He desires that we do it with utmost joy. In this light, Hashem instructs Bnei Yisrael to “take for me a donation”, He wants that we not just be Mevatel our will for His own, but that we do it with enthusiasm. Hence, the proactive Lashon of “take”.

Rav Moshe beautifully explains: “Often this requires an effort not just to overcome the objections of our Yetzer HaRa but to force it to agree with this generous attitude we must drive for … Thus, the compulsion suggested in this verse is to be used to force our Yetzer HaRa to agree to this generous attitude we are to cultivate”. 

Hashem challenges us to be Ma’avir Al Midoteinu in order to give us merit. The ideal prototype of Ma’avir Al Midotav is not one who merely deters his Yetzer HaRa, but actively infuses his Mitzvot with joy. The Gemara (Rosh Hashanah 17a) defines the Ma’avir Al Midotav prototype, as one who forgives others. The Gemara says that one who forgives others for wronging him, all his sins are forgiven. Rav Eliyahu Dessler explains in Michtav Eliyahu that Hashem forgives this person for two reasons: “It’s measure-for-measure, being repaid in kind, for someone who forgives others to be forgiven by G-d. In addition to this, there is a second reason why heaven “passes over his sins.”  Someone who is Ma’avir Al Midotav connects himself to the community. He therefore is judged as part of that community, which is always more meritorious than having to stand on his own.” 

As pointed out by Rav Moshe, we see that Bnei Yisrael follow Hashem’s hint and donate generously to the Mishkan. They don’t just go against their natural inclination, but conquer it with enthusiasm. Let’s “take” this lesson from our ancestors and infuse all our Mitzvot with joy. Whether it’s in the context of forgiving one another, or jumping out of bed for Shacharit, the time has come for us to answer Hashem’s call, to be Ma’avir Al Midoteinu. “If not now, when?” (Hillel HaZakein - Pirkei Avot 1:14).