Parshas Pekudey
1 Adar II 5768

March 8, 2008
Daf Yomi: Nedarim 78

Guest Author:
Rabbi Shmuel Ismach      

Asst. Rabbi, YI of Great Neck, NY    

                                                                                                    

“Cynicism is the only form in which base souls approach honesty.” -  Friedrich Nietzsche

 

The negative thinker, the cynic, has forever been able to create doubt and suspicion on the honesty of another with the slightest criticism. Besides defying the obligation of dan lechaf zechut, or judging others favorably, cynicism has the ability to sully even the noblest reputation and tarnish the most respected accomplishment. Is such bad behavior to be taken seriously?

 

Parshat Pikudei begins with Moshe’s full accounting of the allotment of the materials donated for the construction of the Mishkan. The Midrash wonders why Moshe felt obligated to offer this audit. The Midrash informs us that it was the “Leitzanei Hador” the cynics, the scoffers of the generation, who made it necessary. They alleged that Moshe – exclusively referred to by Hashem as “bechol beisi neeman hu” - was skimming off the top and was suspect in his handling of the funds. Surprisingly, Moshe feels compelled to respond to these accusations and Parshat Pikudei begins with his accounting.

 

Pikudei coincides with the reading of Parshat Shekalim, We read of the giving of the communal shekalim. In Temple times, the collections of the shekalim would be gathered into a specific room into which a kohen would periodically enter to “withdraw” the shekalim. The Yerushalmi (Shekalim 2) describes how this simple duty was heavily monitored. The Kohen could not have any pockets or hems, long hair, or any other paraphernalia with which the shekalim could be smuggled out unobserved. Others were even charged with keeping the kohen talking to ensure he wasn’t hiding them in his mouth! Why did they require such a procedure?

 

The Yerushalmi depicts the depth of cynicism and suspicion that the kohen would face. If he became rich, they would think that he became wealthy off of stolen shekalim. Even if he became poor, people would still attribute his poverty to divine punishment for his thievery. At once, the Mishna stresses the base and imaginative criticism and at the same time reminds us that in spite of the irrationality of the detractors, we are to apply the rule of “Vehiysem nekiim meHashem umeyisrael” – to pre-empt accusation of wrongdoing, however contrived.

 

The Talmud (Pesachim 13a) adapted these laws to all charitable funds. The managing Gabai was not allowed to make change from his own bills to avoid the perception of pocketing money from the communal coffers, nor would he be allowed to buy excess food which remained after the disbursement to the poor, but rather would have to sell them to a non-related buyer to avoid suspicion of wrongdoing.

 

The families of Avtinas and Garmu who were criticized by the rabbis for monopolizing the mixing of the ketorses and the baking of the lechem hapanim, were praised for this ability. The Gemara (Yuma 38a) recalls how the brides of Avtinas would never be perfumed, nor would the children of Garmu be found with fine-floured bread so that people would not think that they misappropriated communal materials for their personal use.

 

Confidence in our own scruples is not enough. We are to be above suspicion in the eyes of others as well. To this end, the Rambam in his Maamar Kiddush Hashem stresses that one may not develop a cutthroat reputation in business even if the accusations have no merit. It is clear that the intersection of these parshiyot, Shekalim, the parsha of collection and Pekudei, the parsha of accounting, begin a very long tradition in Jewish law of moral and fiscal accountability. Judaism wishes its adherents to be absolutely above reproach, from wherever it may come.

 

Shabbat Shalom.

 

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