There is a concept in Judaism called Cheshbon HaNefesh, an accounting of the soul. Cheshbon HaNefesh tantamount to analyzing a balance sheet examines the soul's assets and liabilities its virtues and shortcomings. Cheshbon HaNefesh forces the individual to engage in analysis of “where they are in their lives”. How far astray have they wandered from the most sacred and holy aspects of themselves? How far astray have they wandered from the best version of themselves? It is not a process that leads to a request for forgiveness although it is a process that may lead to an apology. It is not a process that leads to a request for mercy; although it is a process that may inform and direct others to avoid the mistakes that the individual made. It is not a process that generally occurs in public; rather it is a deeply personal and spiritual endeavor. After watching the events of the past week unfold in Ukraine, and seeing how unified Europe, Canada, and the United States are against Putin; I wonder if a country and a society’s collective historical memory motivates a nation and a society to engage in a type of Cheshbon HaNefest. Does a country or a society ask itself: “How far have we drifted from the ideals of our nation?” “Can we, as citizens, find a better path?”
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 Bezalel 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. With full transparency, Moshe engages in a full accounting of the materials used by Bezalel, Oholiab, and supplied by B'nai Yisroel in order to eliminate any possibility of corruption and instead, to prove that these materials were used to construct 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, that Moshe and B'nai Yisroel were able to look back at the process and see exactly how far along they have come. For a lengthy period of time, B'nai Yisroel, as told to us in the Torah, had experienced an individual, communal and spiritual revolution. They watched Ten Plagues destroy Egypt, fled Egypt, and 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. 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 from the mountain. However, Tshuvah (Repentance) helps explain why in last week's Parsha (VaYakheil), B'nai Yisroel brought so much more material and so many participated. Regarding the construction of the Mishkan, it wasn't built out of fear and anxiety as was the Golden Calf. Instead, the construction of the Mishkan demonstrated a genuine desire, a choice to have God dwell among the community. 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 transition to “people-hood” 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, as part of a team, and as part of the 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 the transition. These transitions and changes are not necessarily confined to lifecycle events or the calendar but as a part of life in general; and certainly when about to begin a new and difficult phase of life. Parsha Pekudei reminds 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, celebrate it, or learn from it. Perhaps society and a country’s collective historical memory can also engage in Cheshbon HaNefesh. Countries that were neutral 80 years ago when another European dictator invaded other countries are no longer neutral. Where once the Western World took years to debate, placate, dither, and finally called out a dictator; this time it took the world less than a few weeks to come together, to begin supplying Ukraine and announce and enforce economic sanctions against a corrupt brutal dictator. Maybe the thousands of Russians who have had the courage to protest and speak out against its corrupt brutal dictator illustrates the first steps of national accounting.
Rav Yitz
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