The fundamental question constantly reiterated as we read these two last Biblical portions of the Book of Exodus is about the fact of their repetitiousness. We have been told in exquisite detail precisely how G-d commanded every aspect of the Sanctuary - both in terms of the external skins and curtains as well as the internal furnishings - in the two portions of Trumah and Tetzaveh; here again we are being told - in what sometimes seems to be excruciating precision - that the commands were carried out to the most minute detail. Why do we have to hear it again?


I would add to this yet another question. Initially, the Bible

Our sages derive the importance of completely transparent bookkeeping from the Bible.

 recorded how the Almighty spoke to Moses saying, "See, I have called by name Bezalel the son of Uri , the son of Hur... as the architect of the Sanctuary." (Exodus 31:1) Here, in our portion of Vayak'hel, we find a repeat of the architectural appointment from the mouth of Moses: "And Moses said to the children of Israel, 'See (in the plural this time; Hebrew: re'u) the Almighty has called by name Bezalel the son of Uri the son of Hur...." (Exodus 35: 30) Why the verb "see," and why does it appear the first time in the singular and the second time in the plural?


The answer to both these questions literally screamed out at me, probably because of an inordinate number of scandals of corruption, deception and politically motivated appointments, which are embarrassing many Israelis in high offices. I believe we have a great deal to learn from the ways in which our classical Biblical commentaries treat the questions I have just asked.
The sages of the Talmud understand the verb "see" in the plural voice immediately before announcing Bezalel's appointment by explaining (in the name of Rabbi Isaac) that "a public appointment may never be made without first consulting the public." (Babylonian Talmud, Berakhot 55a) The Midrash is even more explicit, suggesting that since Bezalel was the son of Miriam and Hur, and therefore a nephew of Moses (Babylonian Talmud, Sotah 11b), Moses was open to the charge that he was choosing all of his relatives to serve in high places: Aaron his brother is High Priest, Aaron's sons as his priestly aids, and now his nephew as the chief architect of the Sanctuary. Hence, G-d tells Moses to first bring the appointment of Bezalel before the public - "re'u" - for their approval, and only then can he be appointed. (Midrash Tanhuma on Vayak'hel 3)


In an even clearer way, the sages of the Midrash insist that the painstaking account of the execution of every detail of the construction of the Sanctuary is provided in order to show all subsequent generations that not even Moses was above suspicion; even Moses had to give a clear rendering and accounting to prove that whatever he received was used for its proper purpose in the Sanctuary.
"The scorners of his time gossiped regarding Moses. They looked at his back and said one to another, 'What a heavy neck he has! What heavy legs he has. He most probably eats of that which belongs to us and drinks of that which belongs to us.' Others would reply, 'Fool, a man like Moses who was in charge of the work of the Sanctuary, constantly handling uncounted, unweighed and unnumbered pieces of silver and pieces of gold would most certainly become rich!' When Moses heard this, he replied 'By your lives! As soon as the work of the Sanctuary is finished I shall render an exact accounting.' " (Midrash Tanhuma on Pekudei 7)


Our sages derive the importance of completely transparent bookkeeping, in a manner in which no individual can have any suspicion of embezzlement or wrongdoing, from the Biblical commandment, "You must stand innocent before the Lord and before the people of Israel." (Numbers 32:22) Indeed, the Talmud teaches us that the priestly family of Garmu, who were expert in the making of the showbread for the Holy Temple, never served bread to their family, lest people say that they took from the sacred bread. Similarly, the priestly house of Avtinas, who were expert in preparing the incense for the Holy Temple, never let any of their brides go out perfumed for the same reason. (Babylonian Talmud, Yoma 38a) And those priests who went up to take an offering from the Chamber of Shekalim could not wear a sleeved cloak, shoes or sandals, lest they be accused of taking some of the sacred coins for their personal use (Shekalim 3,2). From all this, it is clear that especially the leaders of the people - and even the loftiest and most majestic of the religious leaders - must not only act in an innocent fashion, but must prove conclusively to their nation that whatever they have done is beyond reproach.


The Land of Israel has very special and unique moral and ethical sensitivity.



Everyone is familiar with the very first Biblical interpretation of Rashi to the very first verse of Genesis. Rashi asks in the name of Rabbi Isaac (perhaps the very same Rabbi Isaac cited previously in Berakhot 55a) why the Bible begins with the creation of the world rather than with the first commandment given to Israel. His response is almost prophetic. He says that the time will come that the nations of the world will condemn us for having stolen the Land of Israel. We will then be able to answer, "The entire earth belongs to the Holy One blessed be He; He created it, and gives it to whomever is righteous in His eyes." These last words are unfortunately often overlooked or translated in an off hand manner, to the effect that G-d can give the land to whomever He wishes to give it. But that is not what the words say. The Land of Israel has very special and unique moral and ethical sensitivity. Only if we are righteous in our ethical conduct will we be able to retain sovereignty over the Holy Land of Israel.