BH

Once again, the Book of Exodus turns to a somewhat dull accounting of the various accoutrements and vessels of the Tabernacle, accounting for every aspect of it in the most minute detail. One might be forgiven for losing track of the leining as we recount the weights and measurements of all the precious metals used in the construction. This feeling is accentuated by the fact that we are coming off Parshat Ki Tissa, replete with theological meaning and emotional narrative.

Couched in this seemingly mundane inventory is a startling, fascinating Midrash. Shemot Rabbah, 51:6** tells us how Moshe called in all the elders and Levites to witness the accounting work. Tachlis, how much did this structure cost us? What physical capital went into this spiritual abode? Suddenly, the ledgers come up short - 1,775 Shekel is unaccounted for. Hitchil yoshev umatmiah - Moshe begins to panic, wondering what the optics here will be in the eyes of the people: Now they will say it was Moshe that took these funds! Immediately, in the midst of this crisis, the Midrash describes how God himself enlightened Moshe to the fact that these funds had in fact been used for an easily-overlooked detail. They had not gone toward any of the more marquee, big-name donations - the Altar, the ornate curtains, or the Ark. Instead, this rounding error of 1,775 Shekalim was used for the vavei ha-amudim, the hooks which attached the curtain walls to the support columns. R. Yohanan then recalls how the entire nation of Israel declared: blessed be the woman who gave birth to this man, who is welcome and trustworthy in all of Gods house.

In a week where we have witnessed the exposure of the duplicities of yet another trusted public figure, it behooves us to focus on the moral lesson this Midrash imparts: even a Moshe Rabbeinu, the most humble and righteous leader of world history - understood that in leadership roles, especially when money and material wealth are involved, that leader must always be in tune with the potential murmurings and mistrust of the hamon am, the masses whom he or she leads. Those in leadership roles, especially roles of spiritual leadership, must understand the requirement of bchol et yiheyu bigadekha levanim, that ones garments always be free from blemish, and Moshe achieved just that, with his intense humility apparent in the knowledge that even he was not above suspicion.

That is why God himself attests that Moshe was bchol beiti neeman, trustworthy in all my house. While the ordinary interpretation of this is that Moshe was like a faithful servant in the Kings palace, we may take license to render this homiletically as - bchol beiti = Beit Yisrael neeman. More importantly than the need to be trusted in the palace and in the upper echelons, Moshe knew that a true leader needs to be trusted with the people, Beit Yisrael, the Jewish people who are also called the House of Israel. It is not in the Temple precincts, or the Capitol where the leader needs respect and trust, but in the street, the market, and the field. May we merit leaders, both political and spiritual, who exemplify the same understanding, wisdom, and humility of Moshe Rabbeinu as we witness in this Midrash and this weeks Parsha. Shabbat Shalom. ___ ** I am indebted to Dr. Mark Kirschbaum and his Parsha essays on Tikkun.org for this source