For the Greater Glory

The campaign began the morning after Yom Kippur. An architect, Betzalel son of Uri, was placed in charge, skilled volunteers were signed up and building materials were donated. Bureaucracy was minimal, the chain of command precise and permits in the desert were unneccesary.

So only a few months later, well before the Passover holiday, the construction of all the vessels, priestly clothes, walls, altars and curtains was complete. A week was set aside to consecrate the new Sanctuary and induct all the novice Kohanim. During the seven days Moses performed all the rituals and duties of a High Priest. Nonetheless, there was no visible response that Hashem above was paying attention to their ministrations below.

The Israelites, reliving the guilt of the Golden Calf debacle, lost hope of ever achieving Divine forgiveness. “All our work in building the Temple was in vain,” they said. We shall never be truly pardoned.”

Moshe, the devoted leader that had put his life on the line for them following their dastardly sin, soothed their conscience, “My brother Aaron is more worthy than I. Even though my attempts have not elicited a sign of Heavenly acceptance, his certainly will.”

Wasn’t Moses distressed that he had been ineffectual?  That another person would accomplish what he could not?

Authentic Jewish leadership has always concerned itself with revealing to the world the greater glory of G-d, rather than garnering honor for themselves. Rabbi Zusia of Hanipole, a popular Chassidic master in the early 1800’s, once remarked, “If I could trade places with the Patriarch Abraham, so that he would be Zusia and I would be Abraham, I would not do so. Although I would personally benefit by being Abraham, what gain would there be for the Almighty? He would still have only one Abraham and one Zusia.”

In this week’s Biblical portion, wherein this episode is related, Moshe says, “This is the thing that G-d has commanded you to do; then the glory of Hashem will appear to you.”

There is a message contained in these words not only for those in positions of responsibility, but for all of us. The motivation that should underlie our actions must be “What is in this for G-d?” and not “How do I stand to gain?” This is the guiding principle that has illuminated the historical destiny of Judaism.