Vayakhel/Pekudei/Chodesh Drash 5786

Believe it or not, Moshe Rabbeinu, the greatest prophet and leader in the history of the Jewish People, is accused of petty theft in this week’s Torah portion. Can you even believe it?  Here’s what happened:

According to the commentary Daat Z’kainim miBaalei HaTosafot, the bean-counters discovered that, somewhere between what was donated for the construction of the Mishkan/Tabernacle and what was fabricated, there was some silver missing. The whispering campaign had begun. Maybe Moshe had pocketed a few shekels? Skimmed a few dollars off the top?

Moshe refers to the Mishkan as the Mishkan HaEdut, the Mishkan of Testimony, because the mishkan itself would testify to his innocence. He demands a recount of all the vessels in the Mishkan, and sure enough, 15 extra vavin/hooks were cast, which accounted for the discrepancy.

The Daat Z’kainim goes on to say two fascinating things: First, the verse states V’Hamlachah Hayta Dayam, “…and the materials [donated] were sufficient for the work at hand.” In gematria/numerology, the initials of those three words come to the number 15. Second, having been exonerated from this terrible accusation, Moshe voiced 15 expressions of praise to G-d, corresponding to the 15 extra hooks.  Thus, the number 15 became associated with praise to G-d. That is why, down to this day, we have 15 morning blessings, and we begin and end the section of the morning prayers dedicated to praising G-d with 15 expressions of praise: 15 in the Baruch She’amar prayer, and 15 expressions of praise in the Yishtabach prayer. Neat. 

But let’s come back here for a minute. Imagine: lashon hara, baseless accusations against Moshe, threatened to mar the construction of the greatest spiritual shrine and engineering feat of ancient times. Forget the Hanging Gardens of Babylon or the Sphinx or the other wonders of the ancient world. The Mishkan eclipsed them all.

The building of G-d’s sanctuary was thrown into tumult because of groundless accusations against an innocent person. Somehow, the malshinim, the whisperers, imagined that Moshe could be holy-looking on the outside, but corrupt on the inside…maybe just as corrupt as they were on the inside.  In psychology, this is called projection: that is, to deflect attention from yourself, you imagine your own faults in others. Nathaniel Hawthorne wrote a short story on this subject called Young Goodman Brown. Check it out sometime.

What is the antidote to lashon hara, slander? I think it can be found in the name of our Torah portion: Pekudei.

Following the commentaries, most translations render pekudei as “counting,” in Hebrew cheshbon, so that the opening phrases of our Torah portion read, “These is the accounting of the Mishkan, the Mishkan HaEdut, as was counted at the command of Moses…” Also, the Book of Numbers is sometimes called Sefer HaPekudim, the Book of the Census Takings. Straightforward enough. 

But I think that that translation is inadequate. Why? Way back in Chapter 21 of Genesis, the Torah says, V’Hashem pakad et Sarah c’asher amar…/And G-d PKD-ed Sarah as He said he would…” Did G-d count her there? Trust me, that lady was one of a kind, so that can’t be. In this context, the Hebrew word root PKD seems to mean remember.

And what about later in Genesis 50:24, where Joseph says in his dying words to his brothers, Pakod ifkod etchem vha’aleita etchem…/And G-d will certainly PKD you and bring you up out of this land [Egypt]…” – again same word root – but over here the sense of the word is that that G-d will ultimately redeem the Jewish People from Egypt. But if PKD means to redeem, then isn’t the second half of the verse, “…and bring you up out of this land [Egypt]…” redundant?

Now of course it’s possible for one word to have multiple, disparate meanings. Count. Remember. Redeem. But I’d like to suggest a unified understanding of the word PKD that ties them all together.

Here’s the idea: the word root PKD means “that which G-d focuses His attention upon.” So in our Torah portion, the first phrase, Ayleh HaPekudim/”These are the PKDs” refers to the fact that the A-lmighty was focused upon the materials used in the building of the Mishkan HaEdut in order to exonerate His faithful servant Moses against laughable accusations of wrongdoing.

By the birth of Isaac, G-d focuses his attention upon Sarah in order that Avraham and Sarah could conceive the miracle baby Isaac in their dotage.

By Joseph, PKD means that G-d will focus his attention on the Jewish People and their plight in Egypt, AND THEREFORE v’ha’aleta etchem, He will lift you up and return you to Eretz Yisrael.

Does that make sense?

Several weeks ago we read the parsha of Shekalim, the first of the four special Torah readings in the run-up to Passover, and we read those same verses again last week in the context of the normal cycle of the weekly Torah portions. Guess what? The wording of PKD is also used in reference to the Machtzit HaShekel, the annual half shekel contribution donated by everyone over the age of twenty. (Exodus 30:12) Why? Because the half shekel was so much more than a census or a tax. As each individual passes by the pushka/coin box and drops in his half shekel contribution, he is, for that brief moment, the focus of G-d’s attention. Kivakorat Roeh Edro: This imagery is common on Rosh HaShanah, the Shepherd inspecting his flock one by one as each sheep passes through the narrow gate of the corral.

So if G-d is focusing on us…then we had better get our squash together so that we might withstand His scrutiny.

How do we do that? The Talmud in Yoma 72b (which, by the by, is discussing the symbolism of the holy vessels of the Mishkan) quotes Rava as follows: a person should be like the Ark of the Covenant, covered inside and outside with gold, tocho k’baro. In other words, your inner being and private actions should be consistent with your outer self. If a person’s tocho is aino k’baro – that is, one’s public persona is religious, respectable, but their private thoughts and behavior are corrupt and reprehensible, such a person can never be a true servant of G-d. 

Elsewhere, (Brachot 28a) we learn that Rabban Gamliel refused entrance to his Academy to any student whose tocho was not k’baro.

Today, we PAKAD – focus our attention on our Chevra Kadisha. Chevra Kadisha means “Holy Society” in Aramaic, the language of the Talmud. Some of you may not have an idea of what they volunteer to do; others may not even be aware that we have a Chevra Kadisha in Pensacola.

The Chevra Kadisha is revered for performing chesed shel emet (the ultimate selfless act), providing sacred, respectful, and equal honor to the deceased regardless of status. Chevra Kadisha volunteers are praised for their quiet efficiency, deep compassion, and commitment to dignity during intense grief. 

The Chevra Kadisha treat every deceased person with the ultimate respect – identical, high-level dignity of the deceased, whether they were poor or whether they were rich, upholding the concept that all of us are created b’Tzelem Elokim (in the Image of God).

The Chevra Kadisha is to be thanked for their Unspoken Devotion; members often perform their work anonymously, driven by duty rather than recognition. They  meticulously perform the Tahara (ritual purification), reciting prayers to cleanse the soul and body.

Beyond funeral rites, they are often there to offer comfort to mourners during the difficult, immediate aftermath of death.

The Chevra Kadisha is also to be thanked for their selfless service: Volunteers sometimes risk their own safety during challenging times (such as during epidemics or dangers) to ensure a dignified, proper Jewish burial. 

In short, they are our “unspoken heroes,” people who ensure that Jewish Law pertaining to death and burial are observed as they treat the departed with the utmost reverence.

As I call your names, please rise:

Our Chevra Kadisha Chair, Vikki Goldstein

Lori Ripps

Barry Ripps

Marci Goodman

Ross Goodman

Brenton Goodman

Faye Rosenbaum

Alan Shemaria

Marci Shemaria

Carolyn Pock

Scott Rickoff

Norman Feinberg

We must also thank our office manager, Jessica Cooley for her role in helping to mobilize the Chevra Kadisha, usually on very short notice.

As a community, we thank you recognize you for all that you do. The Chevra Kadisha is a paragon of volunteerism and service to others; they inspire us to be more involved in our Jewish community. There are so many opportunities to volunteer! And of course, the Chevra Kadisha can always use more help.

Let’s follow their sterling example: volunteer, give of yourself for the benefit of others. That way, when Hashem casts His glance in your direction, He will be pleased with what he sees.

Shabbat Shalom.