This week in our parshah reading we come to the end of Sefer Shemos. Chazal who plumbed the depths of the Written Torah show us in startling human terms the various aspects of Bnei Yisrael’s acceptance of and interaction with Moshe Rabbeinu and his leadership of the people in the Wilderness. Studying their words we might give a little self-deprecating chuckle -- we see that nothing has changed; all the insights regarding that era could just as well be applied to Jewish community life today.

Preparations for the building of the Mishkan included organizing a construction crew. And as soon as the foreman was appointed eyebrows were raised and people began voicing the usual reservations: “Why him of all people?”

Here is how the Midrash describes what happened behind the scenes:

“See Hashem has called by name Betzalel ben Uri ben Chur… He has filled him with the spirit of G‑d with wisdom understanding and knowledge of every craft” (Shemos 35:30-31).

And how did that great “workers’ union” the Jewish People respond to the appointment?

“When Moshe descended he said toIsrael: ‘HaKadosh Baruch Hu told me to make Him a dwelling-place with planks an Altar and a display table.’ They said to him ‘And who will make all this?’ He said to them ‘Betzalel.’

“The Israelites began to grumble against Moshe and they said ‘HaKadosh Baruch Hu didn’t tell Moshe to have the Mishkan made by Betzalel; Moshe appointed him on his own authority because he is a relative. Moshe is king his brother Aharon is Kohen Gadol Aharon’s sons are the assistant kohanim Elazar is Prince of the Tribe of Levi the sons of Kehos are going to carry the Mishkan and now this one [Betzalel] is in charge of the whole Mishkan project! Moshe is trying to control all the top positions.’

“Moshe answered them ‘I did nothing on my own authority only what HaKadosh Baruch Hu said’ and he showed them ‘See Hashem has called by name Betzalel…’” (Midrash Tanchuma Vayakhel 3).

This is a classic example of human envy of the complaints that arise over appointments and promotions and all the accompanying accusations of preferential treatment without consideration for essential merit. The Midrash shows us that protektzia and its accompanying fallout was a well-known phenomenon in ancient times just as it is now.

But there is another aspect to the appointment of the multitalented Betzalel:

“Rabi Yitzchak said ‘A community leader is not to be appointed without considering the community’s wishes as is said “See Hashem has called by name Betzalel.”’

“HaKadosh Baruch Hu said to Moshe ‘Moshe do you feel Betzalel is fitting for this position?’ Moshe answered ‘Master of the Universe if he is deemed fitting before You then all the more so before me.’ Hashem said ‘Nevertheless go and say this to them.’ He went and said to the Israelites ‘Do you feel Betzalel is fitting for this position?” They answered ‘If before HaKadosh Baruch Hu and before you he is fitting then all the more so before us’” (Berachot 55a).

After the grumbling of the complainers -- those rabble-rousers who see only the negative in whatever their leaders do -- had died down Hashem gave them an important lesson in His version of civics: No one is catapulted into a leadership position without the community’s agreement.

G‑d Himself knowing that only Betzalel has the capacity to perform this task properly still deferred to a popular referendum as it were. And this is a lesson for the future as well meant to teach them that when they come into Eretz Yisrael and set up a system of governance there they are to follow His example and remember this fundamental principal of leadership: that a communal leader is not to be appointed without considering the community’s wishes.

Examining further we find that Betzalel did not stand alone at the head of the construction project. Alongisde him was “Ohaliav ben Achisamach of the Tribe of Dan” (ibid 34).

Again another important principle is emphasized to a people that was divided into tribes:

“Ohaliav was from the Tribe of Dan a tribe of relatively low status since Dan was one of the maidservants’ sons. But for the work of the Mishkan G‑d placed him on equal footing with Betzalel who was from one of the leading tribes in fulfillment of what is said (Iyov 34:19) ‘And a wealthy man was not recognized before a poor man’” (Rashi on Shemos 35:34).

Despite the divisions and gaps [in the tribal formation in the desert Dan was always at the rear but had the responsibility of picking up the stragglers] -- some authentic some imagined -- that existed between the tribes Hashem imposed unity upon them. To build His dwelling-place representatives from two tribes would be appointed in full view of the entire people — one from the Tribe of Yehudah the tribe selected for the future kingship and alongside him one from the Tribe of Dan the “last” tribe. This was meant to teach and instruct the Jewish People that all the communities of Israel are equal in G‑d’s eyes. Perhaps — just maybe — the people could learn from this how we are meant to view and relate to one another as individuals communities and tribes?

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Donations for the Mishkan project came pouring in: gold silver and copper precious stones dyed wool skins and the rest of the goods needed for the project were collected in large quantities for the people were “bringing very much” (ibid 36:5).

And then it happened again — people began to look at Moshe with unfair suspicion and the “media” of the day that is word of mouth spread its gossip with lightning speed. The Midrash describes what happened:

“And it was that when Moshe went out… they would gaze after Moshe” (ibid 33:8).

“And what would they say? They would stare after him and one would say to the other ‘Look at his neck! Look at his calves! He is eating at our expense! He is drinking at our expense!’ And the other would answer ‘Empty one! A man who is put in charge of the work of the Mishkan with ingots of gold and silver at his disposal what do you expect that he won’t be rich?’”

In other words there is really nothing new under the sun. What was then is what will continue to be. Moshe was subject to the same fate as any communal leader with suspicion tagging after him everywhere he went. But what was Moshe’s response to this?

“When he heard this” the Midrash continues “he said ‘By your lives when the work of the Mishkan is finished I will present you with an account statement.’ And when it was finished he said to them ‘These are the numbers of the Mishkan’” (Yalkut Shimoni Parshas Pekudei).

This in fact is Moshe’s guideline for all future generations for every leader and communal treasurer to follow after him. Leaders must recognize understand and consider the natural suspicions of their constituents and without getting into hurt resentment or judgmental indignation be prepared to account to them with full transparency.

FOOD FOR THOUGHT

“The Jews could not drink the water at Marah because it was bitter” (Shemos 15:23). They themselves were embittered and therefore tasted the bitterness of the waters

(Baal Shem Tov)