There is something to be said for witnessing people throw off the shackles of tyranny and publicly yearn for a more democratic form of government. For the past month, democracy movement inspired by the masses has swept across North Africa and the Arabian Peninsula. Egypt, Tunisia, Bahrain, Yemen and currently Libya have all undergone or continue to undergo a metamorphosis. All of these countries are only at the very beginning of what will inevitably a long, arduous and perhaps even a bloody process. While the world is hopeful that this turmoil will result in a a rise of democratic ideals and the demise of Islamic fundamentalism, clearly all of this unrest could lead to a rise of another despot. What has been fascinating to witness is the fact that the population in these respective countries have taken stock in their current position. Libyans, Egyptian, Tunisians have taken stock in their own lives, they have finally looked around at the rest of the world and instead of blaming the West, blaming America, or blaming Israel; the masses have started to blame their respective leaders and themselves for putting up with corruption and tyranny for too long. When a people have the opportunity to take collective stock in their lives, and have to opportunity to hold their respective leaders accountable for the current conditions, then it seems the masses are ready for political change. Such is the case in the Middle East.
This week's Parsha is Pekudei. It is the last Parsha of Sefer Shmot. The Parsha, in a very matter of fact way, provides us with an accounting of all the material that was used for the Mishkan. The Parsha, in a very matter of fact way, tell us all that Bezazel and Oholiab had done while inspired by God and their art. We derive this idea of "taking stock" from the first Pasuk. Eilah F'kudei Ha'Mishkan Ha'Eidut Asher Pukad Al Pi Moshe Avodat Ha'Leviim - These are the countings of the Tabernacle, the Tabernacle of Testimony, which was reckoned at Moshe's bidding (Ex.38:21). What follows is essentially a ledger of all materials that were used in the Mishkan's construction. What follows is essentially a ledger of the order in which Bezazel, Oholiab, and B'nai Yisroel used these materials and actually constructed the Mishkan. Why do we need this accounting? We have been reading about the Mishkan for the last four Parshiot. However it was not until now, when Moshe and B'nai Yisroel were able to look back at the process, that they could see exactly how far along they have come. Think about it. In about six months B'nai Yisroel experienced an individual, communal and spiritual revolutions. They watched Ten Plagues destroy Egypt, fled Egypt, experienced the miracle of the Crossing of the Yam Suf. They witnessed the revelation at Sinai, received the Ten Commandments, panicked and built the Golden Calf. They began the T'shuvah process by bringing a half Shekel as a means of expressing atonement. They willingly brought their precious jewels and raw materials for the construction of the Mishkan. They came together as a community and they successfully constructed "God's dwelling place."
Certainly there were specific events that we would deem as vitally important, including the actual exodus from Egypt, the Crossing of the Reed Sea, and the Revelation at Sinai. However, in each of these three pivotal moments, B'nai Yisroel behaved as individuals. During each of these three pivotal moments, one could argue that B'nai Yisroel was more reactive than proactive. After the Tenth Plague, following God's direct command, B'nai Yisroel left Egypt. After God opened the Reed Sea, B'nai Yisroel began to cross it. It is the Midrash that explains that B'nai Yisroel took the first steps into the water prior to God's miracle. Even the Revelation at Sinai was a more reactive experience than a pro-active one. Even the Golden Calf fiasco could be argued as B'nai Yisroel's response to the fact that Moshe delayed his descent to the people. However, national Tshuva, and the fact that B'nai Yisroel brought its offerings willingly, suggests that B'nai Yisroel, Kol Nadiv Libo Yevieha, demonstrates that Bnai Yisroel took a more pro-active role in the construction of the Mishkan. Constructing and completing the Mishkan, for this generation was perhaps its greatest achievement. They were finally, at least for the time being, pure of soul and pure of heart. They understood what it meant to be a community, a holy community, and the Mishkan was an expression of that. Therefore when B'nai Yisroel completed this six-month transition culminating in the completion of the Mishkan, it makes sense that an accounting of the Mishkan's construction would occur.
From Moshe's "accounting", we learn something very important about human nature. As individuals and as a community we need to do Cheshbon HaNefesh, an accounting of our souls. While it is certainly important to do Cheshbon HaNefesh at prescribed times with the community (Yom Kippur for example); it is also vital that we engage in this process when we have survived and successfully or unsuccessfully navigated through transition. These transitions and changes are not necessarily confined to lifecycle events or the calendar but as a part of life in general. Parsha Pekudei teaches us that we must possess the self-awareness to step back and look back at the process and own it, and if it is appropriate, mourn it or celebrate it. The result is that rather than being passive, complacent and even irresponsible, the individual or an entire population can take responsibility for its welfare, and its future.
Peace,
Rav Yitz
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