This week’s portion, the very last in the book of She’mot (Exodus), is entitled Pikudey – literally “the records,” or, more accurately, the accounting – of the Mishkan (or Tabernacle). The portion teaches us two very important lessons: one, about accountability in general; the other, about the beautiful contrast between humankind and God when both complete their work. I take these two in turn.
I. Moshe and the Agency Dilemma
Most of this week’s portion is dedicated to an extremely accurate – in fact, tedious at times – accounting of the materials used during the preparation of the Mishkan. Thus, we learn for example that the amount of gold used during the project was precisely 29 loafs and 730 holy shekels, and the amount of silver used was 100 loafs and 1775 holy shekels - whatever those exact measures mean. (Ex. 38:24-25) We then continue to learn where, precisely, each of those loafs of gold and silver went and in what manner they were used during the preparation. But why? Why is it so important to the text to provide such a detailed account of the contributions raised for the preparation of the Mishkan?
There are two answers to that question. The first is practical, and is self-evident today to every person entrusted with “other people’s money” (to quote Justice Brandeis). The other is religious, and is grounded in the understanding of the Torah as a book of faith. Let us take those answers in turn.
It is clear today to every person in charge of the use of the property of others – such as directors of not-for-profit organizations, trust fund mangers, and hedge fund magnets – that periodically, they must provide an accurate account to the property owners on what precisely happened with their money. For example, they must provide an account as to where was the money invested; has it yielded profit or loss; was it used for the purposes it was designed to serve; what portion of the money was used for what purpose; and so on and so forth. The reason for the need for such a report is the inherently human phenomenon known in economics as the “agency dilemma” and otherwise as the fear that someone you provide your money with would simply use it for his or her own sake rather than yours (or the purpose for which you gave the money for). Today, complex regulatory schemes require very detailed financial statements to prevent just that – and that makes perfect sense. But why the need to do the same at the time the text was written? Why did Moshe feel the need to provide such a detailed account, and why did the text include every line of it?
The answer provided by the Midrash shows at once that nothing has changed much since Dor Ha’Midbar (Generation of the Desert) and that baseless allegations need no good reason to exist. Indeed, the Midrash specifies that Moshe heard some people wondering how come he looks so healthy – fat, even – while walking in the merciless desert; “because he is drinking from our money, eating from our money” was the answer these people – called “clowns” by the Midrash – provided. Once Moshe heard these – and other – vicious rumors, he immediately answered: “Once the project of preparing the Mishkan is completed, I will provide you with an exact account of your donations.” And, indeed, once the project was completed, the accounting begins – to the last shekel. Thus, even Moshe, the true “slave of God” and the most revered person in all of Judaism was not immune from the slander that comes with being in charge of the money of others; to prevent such slander, he provided an exact report – and thus we have the last portion of She’mot.
The second answer as to the extremely detailed account provided by this week’s portion is religious. As I have indicated several times in the past, the entire Chumash – the entire biblical canon, in fact – should be read not as a historical (or practical, or political) account of the Children of Israel, but rather as a manual of faith: a complete guide as to the correct and only way to believe in the Jewish God. Thus we see the incredible difference in size and detail between events that we see as cardinal – the creation of the universe, for example, which is given no more than 40 verses – and events that may mean nothing to a man with no faith – such as the creation of the Mishkan, which received more than 400 verses. Here, once the Mishkan is completed, we again see – in excruciating detail – where exactly the donations of the Israelites went; the reason is that the money went for a single purpose: the worship of God, not for any other. Accordingly, each loaf of silver, each shekel of gold should be accounted for – so we know exactly how they were used in the service of God. Not “agency dilemma,” but “God worshiping.” Two views of the same cathedral.
II. On the Contrast Between Completing God’s Work and that of Man’s
When God concludes the creation of the entire universe, the text famously reports (in the original Hebrew): “Va’yaculu Ha’shamyim ve’ha’aretz ve’chol tze’va’am…” – “And the heavens and the earth and all their armies have been completed, and God has completed on the seventh day His work that He has performed…” (Gen. 2:1-2).
Similarly, the text reports on this week’s portion, upon the completion of the Mishkan’s work: “And all the work of (preparing) the Mishkan has been completed … And Moshe has completed the work.” (Ex. 39:32, 40:33). In the same vein, we find upon the completion of the first Mikdash (House of the Lord): “And Hiram completed to perform all the work for King Shlomo (Solomon) [for] the House of the Lord.” (I Kings, 7:40).
But while all three acts of completion are described in very similar fashion (all using the Hebrew term “va’ye’chal” – (and the work) “has been completed”), there is a fundamental difference between the completion of God’s work and that of its human counterpart. Thus, when God completes the creation of the universe, He cease from working and blesses the Seventh Day (Shabbat) and turns it into a holy day. In other words, He seems to enjoy the completion of His work, so much so, in fact, that He marks it such that humans would celebrate it every week for generations on end.
But when humans complete their work, something completely different occurs. Thus, when Moshe concludes his work: “And Moshe completed the work, and the cloud has covered the Tent of Meeting and the dignity of the Lord has filled the Mishkan; and Moshe could not have approached the Mishkan for the cloud is upon it and the dignity of the Lord fills the Mishkan.” (Ex. 40:33-35). Similarly, when Shlomo concludes his own work: “And when the priests have left the sanctuary, and the cloud fills the House of the Lord; and the priests could not have stand and served (the Lord) for the cloud, as the dignity of the Lord has filled the House of the Lord.” (I Kings 8:10-11).
We see, therefore, that – at least according to the Bible – every human creation is never designed for its own sake, but only as a tool to serve God. This is the religious meaning of human creation; it only exists for serving God. But even if we move away from this extremely religious reasoning, the text may still teach us a very valuable lesson: It is only God who may truly create something for its own sake; for us, humans, should always remember that our creations are meant to serve something – or someone – else, much larger than ourselves. In other words, even at times when we successfully complete the largest, most important projects of our lives, we should always remember to be humbled before God. To quote my favorite verse of the entire canon:
He has told you, O man, what is good and what has the Lord demand of you: Nothing but the doing of justice, and the loving of charity, and acting modestly before your God. (Micha 6:8).
Shabbat Shalom.
Doron
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