Pekudei- Moral and Ethical blindness
For this year of Parsha Lesson, I will be focusing on one area of character growth, to think about in the week ahead and the benefits that a person would have from becoming better in that area.
Background
In this week’s Parsha we have the calculation of all of the materials of the Mishkan (the temporary temple until the Beis Hamikdash was built). The Torah tells us the exact amount of gold and silver that was used in the Mishkan.
The Seforno explains that the reason why the Torah tells us the exact amount of precious metals used in the construction of the Mishkan is in order for us to realize that the Mishkan had significantly less gold and silver in it than did the Beis Hamikdash that King Shlomo built. And that Beis Hamikdash had significantly less gold and silver in it than did the 2nd Beis Hamikdash after King Herod renovated it. And yet, the presence of Hashem was more constantly found in the Mishkan than the 1st Beis Hamikdash and the presence of Hashem was not at all found in the 2nd Beis Hamikdash.
With this realization, the Seforno says, a person will come to appreciate that the wealth and grandeur of any given building or aspect of physicality is not the cause for Hashem’s presence resting there, but rather, Hashem wants to dwell amongst those who do His will and fear Him.
Question
Why would anyone think that Hashem would more readily rest in a building which is constructed of better materials and contains in it more wealth? Isn’t it quite simple and apparent to all that Hashem would only want to rest His presence amongst righteous people who do His will?
No one would ever think that Hashem’s presence can be ‘bought’ with beautiful construction. And if this is simply understood- that Hashem would not come to dwell amongst people who are not righteous merely because of the physical magnificence of the structure- why would Hashem need to teach us this lesson in the Torah? According to the Seforno- this is the point for these calculations, but this would seem to be fulfilling a purpose which does not exist! The Torah would seem to be addressing a problem which is not a problem!
Answer
Everyone would quickly reason that Hashem would only rest His presence among, and would only be close to, those whose actions and fear of Hashem are proper and correct. However, most people, almost all people in fact, would not feel that Hashem would be closer and rest in a simple house or place that is occupied by righteous people as opposed to people that are not as righteous. Therefore at the end of the day most people do not act as though being righteous is more important.
Most people put more effort into the physical beauty and construction of their shul than they do to the behavior of the people in it. Most people put their efforts into the outer appearances in making a ‘beautiful’ event, or building or house, to be ‘mekadesh shem shamayim’ (bring honor to Hashem), and comparably much less effort into making sure that their event or building or home is built and occupied in a way that is consistent with Hashem’s will. People are much more attracted to the yeshiva and shul that has a more physically beautiful building and feel very strongly about it being more of a ‘kiddush Hashem’, while the actions of those inside weigh far less in their decisions.
Outer beauty for the sake of Hashem is important, the Mishkan was built beautifully with a lot of gold, but far less important than the behaviors and actions of the people who are involved. So while yes, most people would not logically believe that a building built more beautifully by less righteous people would be one which is more favorable to Hashem, but emotionally and in their actions they do not ‘know’ this to be true.
Perhaps the stark contrast of the Mishkan being far less glamorous and ritzy than the Beis Hamikdash of Herod’s day, yet the Mishkan being much more dear to Hashem (and it wasn’t even close!) would help to drive home this point: actions and behavior mean more than appearances.
Lesson
We must be aware of the disconnect between that which is true and right and that which appears to us to be true and right. There is often a tremendous disconnect.
The Ramchal, in the Mesillas Yesharim (Chapter 3), teaches that the physicality of this world is like the darkness of the night to our judgment and common sense. Just like one who is walking around in the darkness both: does not see things that are there and confuses things that which they do see, so too the physical aspect of this world causes one to completely miss seeing certain things and to confuse that which one does see.
What is the solution? The Ramchal teaches that a person must constantly reinforce their ability to judge between good and bad and right and wrong. A person must constantly strengthen and calibrate their ability to make moral and ethical judgment. And of course, the more a person can distance themselves from physical pleasures and enjoyments, which are not necessary to their having a settled mind and spirit, as much as they are able to, will lessen the challenge and blindness of physicality.
If a person does not do this, the person will become quickly confused and lose sight of right and wrong. The person will be led astray on account of their being ‘blinded’ by the physical world and simply not really knowing good from bad and right from wrong.
Benefits of this…
Once a person realizes how corrupted their judgment can be because of the physical world and the physical pleasures that are in it, a person will be much less confident and rethink their convictions of what is right and wrong.
When a person realizes further that the key to having moral clarity and good ethical judgment is by constantly calibrating one’s moral compass, a person will be motivated to study works of Mussar (ethical and moral teachings) which will point the person on the ‘Path of the Just’.
Wishing you and your family a wonderful Shabbos!
