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Why does a gabai tzedaka need to give an accounting "before Hashem (ה׳) and Israel" when God already knows everything? The shiur develops a fundamental yesod: in order to preserve free will and genuine relationship, Hashem judges us based only on our observable actions, not our hidden thoughts or feelings. This means we must make our integrity clear through overt acts—even to God.
The parsha of Pekudei opens with a detailed accounting of all materials used for the Mishkan. The Rambam (רמב"ם) rules in Hilchos Mattenot Aniyim that while we are not obligated to demand an accounting from a charity collector (gabai tzedaka), the Vilna Gaon notes that the proper thing is still to give one, based on the principle "v'heyisem nekiyim mei'Hashem (ה׳) u'mei'Yisrael"—being clean in the eyes of God and Israel. This raises several fundamental questions: Why doesn't the Rambam codify this as a formal obligation if it's so important? More perplexing, what does it mean to be "clean in the eyes of God" when God knows everything already? Why does He need an accounting? This question extends to other areas of Torah (תורה). The Gemara (גמרא) in Masechta Shabbos (שבת) teaches that if we judge others favorably (dan l'kaf zechus), God will judge us favorably. But God knows the truth—what does it mean for Him to give someone "the benefit of the doubt"? Similarly, throughout Torah literature we find references to Satan acting as a prosecutor before God. How can there be accusations and defenses before an omniscient Judge who has firsthand knowledge of everything?
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Parashas 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.
