This week's Parasha closes Sefer Sh'mos, Sefer Hageulah, the Book of Redemption.  Am Yisrael were redeemed physically from the bondage in Egypt, received the Torah and built the Mishkan, the dwelling place for the Shechinah.

In Parashas Pikudei, we find the conclusion of the process.  Moshe Rabbeinu accounts for all the materials donated.  Hashem commands Moshe to put everything in its place; this directive is carried out; and finally comes the greatest moment, the culmination of the entire redemption process, found in the last psukkim of the Sefer:

"Va'ychas he'anan es Ohel Mo'ed uchevod Hashem maleh es haMishkan."
And the cloud covered the Ohel Mo'ed, and the Glory of Hashem filled the Mishkan.

The Shechinah now dwelled in the midst of Klal Yisrael.

Why were all the materials of the Mishkan counted and weighed?  Is  there not a rule taught by our sages, "ain habrachah shorah b'davar hasafur vehashakul",  blessing does not rest on an object that is counted and weighed??

R' Levi Yitzchak miBarditchev explains that the reason why bracha does not rest on counted objects is because counting can chas veshalom bring ayin harah upon the object.  Instinctively, when a person gazes upon an person or object, he sizes it up, passes some sort of judgement, negative or positive, or gives it  some type of label.  Let us call this a relative or comparative value.  Any judgement and comparison immediately arouses Heavenly comparison and judgement.  Thus, ayin harah.

By the Mishkan, however, it was Moshe Rabbeinu who did the counting and weighing.  Moshe Rabbainu's gaze was very different.  When he looked upon anyone or anything or any situation, he would see the G-dliness in that very object.  By doing this, he would connect it to its Source and thus bring blessing and abundance upon it.
"Aileh pikudei hamishkan asher pukad AL PI MOSHE"
These are the accounts of the mishkan that were counted by MOSHE'.  The reason why there was bracha and Shechina dwelling on what was counted was because it was counted BY MOSHE.

We go about our lives constantly judging and sizing up and counting. Chazal caution us against this instinctive tendency.  Our vision and understanding is ultimately limited.  When there is misjudgement, there is a danger of negative consequences, which chazal term "Ayin Harah".  Although we do not claim to have full comprehension of the meaning of this phenomenon, we certainly can see how it is confirmed by modern day psychology.  Rav Aharon Soloveichik shlit'a explains "ayin Harah" in contemporary terminology  as "boring a whole in the psyche".  When a judgement or relative value is passed concerning about a person, this enters that persons subconscious and latches onto and affects his self-image, his self-confidence and reduces his ability to function at his optimum.

Rather, the Torah guides us to only judge or count "al pi Moshe".  There is an aspect of Moshe Rabbainu in every single Jew (sefer HaTanya).  This is the quality of Daas, knowledge-connection.  Through this quality, we are able to see through the outer covering of an object or situation upon which we gaze, and view the root of its subsistence.  Rather than only to attribute a superficial and relative value to the scene, we see that HaKadosh Baruch Hu is its Root and Source.  This realization, this awareness, this reaching out to the Absolute value contained in everyone and everything  IS WHAT BRINGS BRACHA.

You might say that this sounds like positive reinforcement.  It is just that, and much more.  When applied for example in chinuch- education, it is a means of communicating the unspoken message of tolerance and acceptance of and RESPECT FOR the person and belief in their capabilities (not necessarily the person's actions), because of his absolute value, for he possesses a Neshama Elokis, a G-dly soul that was sent into this world with its own specialized job, equipped with a specialized and unique situation - personality, talents, tendencies, strengths AND WEAKNESSES , and family and community situation tailored for that job..Perhaps it can be said, that when a person senses authentic recognition of his absolute value, this is a great reservoir for motivation.

Practically speaking, this is implemented by not comparing people with one another, by not insulting people for their weaknesses or mistakes, by criticizing never out of anger or impatience or intolerance, but only with love and respect.

Remember, the more we toil to view and to judge with Da'as, al pi Moshe, the more opportunity we allow for bracha,  for Shechinah.

Chazak chazak venischazaik,

A gutten Erev Shabbos
from Yerushalayim Ir HaKodesh.