JHI Dvar Torah on Parshat Pekudei

PARSHAT PEKUDEI – TZNIUT (MODESTY)

The Torah in Bamidbar, Naso (7:89) writes that Hashem (G-d) spoke to Moshe from within the Mishkan (Tabrenacle). Yet, in Parshat Pekudei (40:35), the Torah writes that a cloud covered the Mishkan and prevented Moshe (Moses) from entering. The Commentary of Rashi (ibid.) explains that normally, there was a cloud over the Mishkan that prevented Moshe from entering. However, when The Almighty wished to address Moshe, the cloud would lift. Moshe then entered the Mishkan where the Divine Presence spoke to him privately.

Communicating with the Jews through Moshe was a change from the way Hashem had previously spoken to them. When the Jews were in Egypt, the statements of Hashem were transmitted publicly. Likewise at the Red Sea, the Jews themselves, saw Hashem more openly. At Mount Sinai as well, they heard the Almighty Himself, as He articulated the first two of the Ten Commandments.

The Midrash (Bamidbar Rabbah, 12:4) explains that Hashem's more private approach to communicating did not reflect a deterioration of His relationship with the Jewish people. To the contrary, the change was a consequence of their spiritual growth. After accepting the Torah at Sinai and proclaiming, "We will do and we will listen" (Shemot 24:7), the Jews acquired a more exalted status. It thus became appropriate that their dealings with Hashem be conducted in a more modest fashion. This is why Hashem’s communications were suddenly confined to the Mishkan and related privately to Moshe only. The Jews were ultimately apprised of everything that Hashem meant for them to hear, but only via the transmission through Moshe.

It is normally assumed that more open revelations of Hashem are in the best interests of the world in general. We therefore constantly pray that Hashem should openly reveal Himself. For example in the prayer of Alenu (recited thrice daily) contains the words, "…We put our hope in you Hashem our G-d that we may soon see Your Mighty Splendor." In the oft-repeated prayer of Kaddish we say, "May His Great Name grow exalted and sanctified in the world that He created as He willed…May He give reign to His kingship during your lifetimes and in your days and in the lifetimes of the entire family of Israel." The prayers of Rosh Hashanah and Yom Kippur are replete with yearning for the Almighty to visibly establish His Kingship and Dominion over the entire world.

In light of these prayers, one could assume that it would be preferable for Hashem to address the Jews publicly. In this way, there would be repeated and high-profile reminders of His presence. Yet, this Midrash states that due to the enhanced spirituality of the Jewish people, only Moshe was privy to what was actually said - most of humanity was not even aware that Hashem was speaking at all. This represented a diminution of awareness of The Almighty’s presence for the rest of the world. Why then was this new approach of Hashem deemed preferable?

The words of this Midrash illuminate a largely unrecognized aspect to the trait of modesty and the extent of its application. Many assume that the Torah’s stress on modesty is primarily limited to the attire and activities of women. In fact, modesty should govern the activities and demeanor of all people. Ideally, a praiseworthy deed should be pursued in a circumspect manner. This may even hold true in cases where privatizing the act means that the Divine Presence is also being privatized, thereby loosing an opportunity to enrich the lives of others.

There is yet a further insight into this concept that can be gleaned from the words of the Midrash. Modesty typically refers to the demeanor and behavior of a person performing an act. In the case of the Midrash, however, the Jews were not acting in a fashion that was in any way immodest. In fact, they were not acting at all. Hashem was addressing them, and they were simply listening. They were not in any way calling attention to themselves. Yet, their communications with Hashem required greater privacy due to their heightened spirituality. Is a listener’s modesty compromised by being spoken to more publicly?

Evidently, the imperative to be modest is not confined to overt deeds. Even one’s passive involvement in praiseworthy activities should also be downplayed when possible. Thus, it was appropriate and fitting considering the exalted spiritual level of the Jews that Hashem address them in a private manner. Furthermore, this additional aspect of modesty of the Jews (who were inactive throughout) was deemed a higher priority than the benefit that would have accrued to the world from a more public revelation of G-d’s Presence.

The notion that people should strive to conceal their attributes and good deeds is largely unknown in contemporary society. Politicians, athletes and celebrities often appear to be seeking every opportunity available for a news-op. The practice of publicizing one’s self and one’s activities on public forums such as Facebook is now ubiquitous. It almost seems that the extent to which one’s personal life is public knowledge has become a major measure of success. Very sadly, many also see public ‘fame and acclaim’ as the true gauge of a Torah Scholar.

Desiring or actively endeavoring to make one’s good deeds known in the hope of attracting the attention and praise of others is the diametric opposite of the Torah’s ideal. (An even greater violation of the Torah’s morality occurs when one who seeks to be lauded for virtues that he or she may not even truly possess.) The Midrash of this Dvar teaches that one should be as retiring about one’s own stature and activities as possible.

When people give charity, the gifts are very often publicized. Synagogue prayer books typically contain the names of those who donated them, and plaques that attest to contributions can be found in virtually any yeshiva or synagogue. A similar form of public acclaim takes place when one is honored at a fund raising event for a worthwhile tzedakkah (charity). Do such practices conflict with the idea of this Midrash?

In fact, the issue of plaques etc. is discussed in Hilchot tzedaka (the Laws of Living Charity) (Yoreh Deah 249:13). At least two explanations of the practice of advertising gifts are mentioned. The Commentary of the Taz explains that an organization should publicize its charitable gifts because it is a safeguard. By doing so, the community is prevented from utilizing the funds for anything other than the purpose intended by the donor. It is thus a special exception the idea of the Midrash which would otherwise suggest that the donor not be revealed.

There is another explanation of the practice mentioned in the Nekudat Hakesef (ibid.) in the name of the Teshuvat HaRashbah: Publicizing that an individual made a gift to charity “opens the door (offers encouragement) to those who would do mitzvot.”

This too does not dispute the idea of the Midrash. Announcing someone’s charitable gift makes people aware of that which they did not know – that ‘so-and-so’ gave charity. Broadcasting this heretofore unknown information might inspire others to do the same.

In the case of the Midrash however, it was already abundantly clear that the Jews were unique. Very publicly, they were miraculously liberated from slavery, led through the Red Sea, and given the Torah at Mt. Sinai. As such, there was no longer a need to continually publicize every attestation to their exalted status – such as when they were addressed by Hashem. Accordingly, modestly communicating with the Jews through Moshe rather than addressing them directly Himself was considered a great honor that The Almighty bestowed upon the Jewish Nation.

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