Why do the last two biblical portions of the Book of Exodus seem repetitive? In the two portions of Teruma and Tetzave, we have been told in exquisite detail precisely how God commanded every aspect of the Sanctuary — from the external skins and curtains to the internal furnishings. Here again we are being told — in what sometimes seems to be excruciating detail — that the commands were carried out to the most minute detail. Why do we have to hear it again?

I would add to this yet another question. Initially the Bible recorded how the Almighty spoke to Moses saying, “See, I have called my name Bezalel the son of Uri , the son of Hur …. as the architect of the Sanctuary” (Exodus 31:1). Here in our portion of Vayakhel we find a repeat of the architectural appointment from the mouth of Moses: “And Moses said to the children of Israel, ‘See (in the plural this time) the Almighty has called by name Bezalel the son of Uri the son of Hur….” (Exodus 35:30). Why the verb “see” and why does it appear the first time in the singular and the second time in the plural?

The answer to both these questions literally screamed out of me, probably because of an inordinate number of corruption scandals currently embarrassing many Israelis in high offices. We have a great deal to learn from the ways in which our classical biblical commentaries treat the questions I have just asked. The Sages of the Talmud understand Moses’ use of the verb “see” in the plural voice by explaining (in the name of Rabbi Isaac) that “a public appointment may never be made without first consulting the public” (Brachot 55 a).

The Midrash is even more explicit, suggesting that since Bezalel was the son of Miriam and Hur and therefore a nephew of Moses (Sotah 11b), Moses was open to the charge of nepotism: Aaron his brother is High Priest, Aaron’s sons are his priestly aids, and now his nephew is the chief architect of the Sanctuary. Hence God tells Moses to first bring the appointment of Bezalel before the public for their approval. (midrash Tanhuma Vayakhel 3 )

In an even clearer way, the Sages of the Midrash insist that the painstaking account of the construction of the Sanctuary is provided in order to show all subsequent generations that not even Moses was above suspicion — that even Moses had to give a clear rendering and accounting to prove that whatever he received was used for its proper purpose in the Sanctuary. One midrash (Tanhuma Pedudai 7) quotes the “scorners” of Moses’ time as saying, “What a heavy neck he has! What heavy legs he has. He most probably eats of that which belongs to us and drinks of that which belongs to us.” These same “scorners” also accuse Moses of keeping a portion of the people’s contributions to the Sanctuary for himself. When Moses heard this, according to the Midrash, he replied, “By your lives! As soon as the work of the Sanctuary is finished I shall render an exact accounting.”

Our Sages derive the importance of completely transparent bookkeeping, done in a manner in which no individual can be suspected of embezzlement or wrong doing, from this biblical commandment: “You must stand innocent before the Lord and before the people of Israel.” (Numbers 32:22) Indeed, the Talmud teaches us that the priestly family of Garmu, who were expert in the making of the showbread for the Holy Temple, never served bread to their family lest people would say that they took from the sacred loaves. For the same reason, the priestly house of Avtinas, who were expert in preparing the incense for the Holy Temple, never let any of their brides go out perfumed. (Yoma 38a)

From all this it is clear that the leaders of the people — and even the loftiest and most majestic of the religious leaders — must not only act in a blameless fashion but must prove conclusively to their nation that whatever they have done is beyond reproach.

In Rashi’s interpretation of the very first verse of Genesis, he asks in the name of Rabbi Isaac (perhaps the very same Rabbi Isaac cited above) why the Bible begins with the creation of the world rather than with the first commandment given to Israel. His response is almost prophetic. He says that the time will come that the nations of the world will condemn us for having stolen the Land of Israel. We will then be able to answer, “The entire earth belongs to the Holy One, blessed be He; He created it, and gives it to whomever is righteous in His eyes.”

These last words are unfortunately often overlooked or translated in an offhand manner, to the effect that God can give the land to whomever He wishes to give it. But that is not what the words say. The Land of Israel has very special and unique moral and ethical sensitivity. Only if we are righteous in our ethical conduct will we be able to retain sovereignty over the Holy Land of Israel.