FACEBOOK: A PRE-MESSIANIC PHENOMENON

MOSHE GIVES AN ACCOUNTING

The parsha of P’kudei concludes the book of Shmos-Exodus. In P’kudei, Moshe gives an accounting of all the materials that were contributed for the construction of the Mishkan (the portable Sanctuary in the desert).

The Midrash explains that although Moshe’s integrity was beyond reproach, nevertheless, he wanted to give a complete accounting because of a principle mentioned later in the Torah: “You shall be innocent before G-d and Israel.”

This is what Moshe said to the two Tribes of Gad and Reuven when they asked to stay behind and get their inheritance in the east bank of the Jordan. Moshe rebuked them for sounding like the spies who did not want to cross over the Jordan. They responded that they were indeed planning to join their brethren in the conquest of the land, west of the Jordan, before they would take possession and settle their share on the east side.

Moshe accepted their compromise and told them:

“If you do this thing, if you arm yourselves for battle before G-d, and your army crosses the Jordan… and the land will be conquered before G-d – then afterwards you may return. You will be innocent in the eyes of G-d and of Israel.”

From this verse the Talmud derives the principle that just as one must be truthful to G-d so too one must not act in a way that will arouse suspicion from people. One must always act in a way that does not even give the appearance of impropriety.

If Moshe – whom G-d said, and recorded it in the Torah for posterity, “Among My entire household he is trusted” – gave an accounting to be above suspicion, how much more so should everyone else?

WHY SHOULD WE CARE IF OTHERS SUSPECT US?

However, this raises an important question. If we know that we are doing the right thing, to the extent that G-d is satisfied with our integrity, why should we care what others think? Doesn’t Judaism cherish what goes on between us and G-d? Don’t we put on a pedestal one who serves G-d without fanfare and recognition? Haven’t we read so many stories about the 36 hidden tzaddikim, on whose merit the entire world stands?

There are several explanations for this rule of showing our innocence to others.

The first is that if we give the appearance of impropriety, others will follow our example. This is particularly true if we occupy a position of prominence or leadership in the Jewish community. We can just hear people say, “If the rabbi can be dishonest and loose with other’s money, then I can do the same.”

Second, even if the people who think we’ve done something wrong do not emulate that improper behavior, it will still damage them spiritually for harboring suspicion of another.

The Talmud (Shabbos 97a) states, “One who is suspicious of others who are innocent will be punished bodily.” The Talmud cites the example of none other than Moshe himself who expressed skepticism whether the Jewish people were worthy of being redeemed. As a punishment for his suspicions, Moshe was afflicted with the skin condition of tzaraas.

Thus, we are taught, we must remove the basis for others to suspect us improperly.

The Talmud (Brachos 31b) discusses the dialogue between Chana and Eli, the High Priest. Chana was praying quietly but Eli thought she was intoxicated. Chana disabused him of this suspicion. From her response that she was not drunk the Talmud derives:

“When a person is suspected of something they are not guilty of they should clear themselves by notifying that person.”

WHY ARE WE HERE?

To better understand the need to be transparent to others about our integrity we need to examine our role in this world.

The existential questions every thinking person asks are: why am I here? What is my purpose?

Chassidic literature arrives at two conclusions which reflect two different thrusts and emphases.

In some sources, it highlights the role of the soul to help us understand what life is all about.

In Chassidic philosophy, the question about our existence is usually phrased in the following manner:

“Why did G-d send the soul down from a high roof to a low pit?”

The premise of this question is that the soul, before its descent into a physical body, enjoys a most sublime spiritual existence. It basks in the glow of G-d and is in a constant state of attachment to its G-dly source. It is the ultimate blissful experience.

All that changes dramatically when the soul “journeys” down into this world and enters into a physical body. The soul then experiences a major decline in its ability to relate to G-d. The Tanya states that the love of the soul of even a perfect tzaddik cannot approximate the love the soul had in its disembodied state.

So, why would G-d allow the soul to suffer a loss of its greatest desire: to be close to G-d?

“THE DESCENT IS FOR THE PURPOSE OF ULTIMATE ASCENT”

The answer to this question is summed up in a familiar Talmudic phrase: “The descent is for the purpose of ultimate ascent.”

Yes, it is true that the soul goes down many notches of spiritual sensitivity when it enters the body. But, through the soul’s study of Torah, the performance of the Mitzvos and prayer, the soul will rise to an even higher level than it had experienced before descending into the body.

The descent of the soul into this world, while temporarily putting the soul at a deficit, will ultimately prove to be profitable. For this reason, our life is compared by our Sages to a business arrangement. We invest in order to earn a profit.

G-D’S FOCUS VERSUS THE SOUL’S FOCUS

Chassidic literature, however, offers another answer to the vexing question of why we are here, but from a different perspective.

While the soul definitely loses (albeit, temporarily) by its presence in a physical body in a materialistic and hedonistic environment, nevertheless, its mission and goal is to transform the physical world—starting with one’s own body and extending outward to one’s possessions and then to one’s environment and then to the entire world—into a dwelling place for G-d.

In a sense it is a sacrifice for the soul because the soul did not need to be perfected. While the soul will eventually rise to even greater heights than before, the goal is not the soul’s edification and growth but for the fulfillment of G-d’s plan for the soul to elevate and transform the physical world.

What is the difference between these two approaches from the vantage point of our feelings?

The first approach is designed to excite our souls into appreciating the benefits that will come to them as a result of leading a good Jewish life. In this mindset, the focus is on our soul and what it will gain; a spiritual business venture. A good businessman does not get upset when he invests large amounts of money because he knows the returns will be enormous.

From this vantage point, we can understand the desire of a person to sacrifice fame and notoriety to serve G-d anonymously as did many great Tzaddikim. Moreover, from this vantage point it makes absolutely no difference if people think that the tzaddik did something wrong. The tzaddik’s devotion to G-d is private, personal and self-effacing.

“I DID A MITZVAH AND REMAINED A THIEF…”

There is a story about the famous Chassidic Master, Reb Zushe, who was given 200 rubles to marry off his destitute daughter. On his walk home he saw a crowd gathering around a Jew who had fainted because he had lost his wallet with 200 rubles. Reb Zushe promptly declared that he had found the money and returned 190 rubles. When the man demanded the other ten, Reb Zushe refused and was arrested.

When Reb Zushe was released, his mentor, who had given him the 200 rubles for his own dire needs, asked him why he hadn’t given over the other ten rubles. His answer was: “People might have discovered that I did a great Mitzvah to sacrifice all that money that I needed desperately. Now, I did the mitzvah, and in the eyes of the public I am but a petty thief…”

However, from the vantage point of fulfilling G-d’s desire and purpose to make this world a dwelling place for G-d, it behooves us to follow the public route in our efforts to change the world.

While giving tz’daka anonymously is hailed by the Talmud as a great virtue, giving tz’daka publicly encourages others to give too. In addition to generating more help for the needy, it changes the atmosphere of the world into a giving and virtuous society.

MOSHE’S ACCOUNTING CLARIFIED

Returning to Moshe’s accounting, he did not need to make the accounting for G-d. However, Moshe realized that the purpose of building a Mishkan was to serve G-d’s desire and plan to create a dwelling for Him in this world through the physical structure of the Mishkan. From this vantage point, Moshe realized, it was important for him to focus on his public role. What he did privately and anonymously was good for his soul’s growth, but for the world at large, Moshe needed to focus on his public role. First and foremost, one changes the world by example.

While there are times when the first approach of private, quiet, reserved, and hidden service of G-d is needed and valued, we are living in the last moments of exile and making ready to complete G-d’s original Master Plan of making the world a dwelling for Him, where the overriding concern has to be about our impact on the world.

The Rebbe told us that the Geula is imminent. We are waiting for G-d’s instruction to build the third and final Beis HaMikdash, when G-d’s Master Plan to make the world a dwelling place for Him will be completed.

IN-YOUR-FACE JUDAISM

The lesson for us today is that our focus has to be on our public role of bringing the light of Torah and Geula to the entire world. We cannot hide behind the virtue of humility and miss opportunities to educate and inspire the world.

Everything in life is balanced. Whatever dynamics exist in the realm of evil also exist in the realm of good. When the materialistic world is obsessed with exposing everything about ourselves, we have to adopt that approach and channel it into publicizing the Rebbe’s message that the Redemption is imminent and that with one Mitzvah, one act of goodness and kindness, we can bring the Final Redemption.