Perashat Pekudei 5776

Perashat Pekudei 5776

In this week’s perasha, Pekudei, we read about the inventory of the Mishkan, the Tabernacle, taken by the first Jewish accountant, Moshe Rabbenu.  Moshe was responsible for demonstrating that every single precious item that was donated by the people, was utilized in the construction of the Mishkan.  In contemporary times, the late President Ronald Reagan employed a Russian slogan which translated to, “Trust but verify,” as a guide in formulating his foreign policy with the former Soviet Union.  Rabbi Steven Pruzansky notes, that we can understand the nature of such a policy with regard to the Cold War between East and West, but why does the Torah invoke this policy with regard to Moshe Rabbenu, the greatest man who ever lived?  

Indeed, the Midrash [Tanhuma Pekudei 7 and Yalkut Shimoni Pekudei 415] states that Moshe Rabbenu could not account for 1,775 silver shekels that were donated to the building effort.  The people began to talk and say, “Look how vigorous Moshe is!  He eats and drinks and supports himself off our money!”  Others would say, “Don’t you think that one responsible for collecting all the precious materials with which the Mishkan was built would become wealthy?”  In other words, they suspected Moshe of stealing their donations and lining his pockets with some of their wealth.

The Torah therefore tells us that Moshe Rabbenu immediately found the missing funds:  “And from the one thousand seven hundred seventy five [remaining pieces of silver], he made hooks for the pillars…” [Exodus 38:28]  The commentaries point out that he declared this out loud for all to hear in order to remove their suspicions; and indeed this did end their murmuring for at least a little while.  

The Talmud Yerushalmi [Shekalim 3:2] states that a Jew is obligated to comport himself at all times in such a manner that is pleasing to both G-d and man.  It is not sufficient to behave correctly if one’s actions will still arouse suspicion.  This is so according to the sages, despite the fact that it is forbidden to suspect a fellow Jew of wrongdoing without proper evidence.  Vindication before G-d – and even in a human court – does not justify conduct that will engender distrust.  So for example, the Kohen who retrieved the half-shekels – the public funds collected for the national offerings [korbanot ha-sibbur]  from the Temple chamber, was not allowed to wear a garment with pockets in order that he not be suspected of embezzling from the Temple treasury.  

This high standard was not only applicable to the Kohen in the Temple, but was expected from each and every Jew.  King Solomon teaches us in Proverbs [3:4] that we, “Should find favor and inspiration in the eyes of G-d and man.”  We are not allowed to suspect others; but at the same time we need to portray ourselves as above suspicion and impropriety.  Many politicians campaign on the platform of ‘transparency’ to their constituents and others in the public sphere, such as celebrities, have a responsibility to always act in a proper fashion, since it is their access to money that arouses a distrust by their public.  

The Midrashim cited above relate, therefore, that even Moshe Rabbenu, who was explicitly trusted by G-d – “in My entire house he is trusted” [Numbers 12:7] – had to behave with propriety and remain above the reproach of the people.  Unfortunately, we have witnessed all too often, the desecration of G-d’s name, when a prominent member of our tribe falters and brings shame upon G-d and us, rather than favor and inspiration – the responsibility with which they are charged.  

Thus, the episode of Moshe’s accounting is a reminder for us that we bear a constant responsibility to conduct our dealings above board and in good faith in order to avoid even the slightest suggestion of impropriety.  If this applied to Moshe Rabbenu, then how much more so should it apply to us?

(Based on an essay by Rabbi Steven Pruzansky in Sadeka Mimeni)