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Why does the Gemara (גמרא) teach that blessings don't rest on counted things? The shiur explains that counting creates a sense of ownership, transferring possession from Hashem (ה׳)'s domain to ours. Moshe Rabbeinu's counting of the Mishkan materials brought blessing precisely because, as an ish emunah (אמונה), his counting directed everything back to Hashem rather than to himself.
Rabbi Zweig opens with a puzzling Midrash Tanchuma on Parshas Pekudei. The Midrash quotes "Ish emunos rav brachos" (an honest person brings much blessing) and applies it to Moshe Rabbeinu, who served as treasurer for the Mishkan. The Midrash states that normally one cannot appoint fewer than two people to collect charity, but Moshe was an exception because he was "ne'eman" (trustworthy). This seems to cast aspersions on all other Jews—was Moshe the only honest person among 600,000? Furthermore, the proof text the Midrash brings, "b'chol beisi ne'eman hu," refers to Moshe's unique prophetic status, not his financial honesty. The Zohar raises a second difficulty: Moshe counts everything in this parsha, yet we have a principle that "ein habracha metzuya b'davar hamonim"—blessing is not found in things that are counted. The Gemara (גמרא) teaches that Hashem (ה׳) only sends blessings on things hidden from the eye, not on measured or counted items. Why then does Moshe count? The Zohar answers that holy counting—counting connected to kedusha—actually brings blessing, citing the example of ma'aser behema (tithing animals), where counting generates holiness and blessing.
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Parshas Pekudei
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Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
