Parashat Vayakhel-Pekudei
Rabbi Boaz Tomsky
Parshat
Pekudei opens by mentioning two individuals who were instrumental in
the construction and configuration of the Mishkan. Oholaib, son of
Ahisamach, was the carver, weaver and embroiderer of the Tabernacle.
Bezalel, son of Uri son of Hur, as the Torah states (Shemot 38:22),
did everything that HaShem commanded Moshe.
Rashi
sites a passage from the Talmud (Brachot 55A) about the dialogue
between Moshe and Bezalel. With careful analysis of the words, “Bezalel
did everything that HaShem commanded Moshe” we can infer that this
statement is not synonymous to what was told to him (Bezalel) by
Moshe. The Talmud continues to explain that Moshe instructed Bezalel
first to create the Aron and vessels and afterwards to build the
edifice. Bezalel responds, “The general custom of the world is to
first purchase or build a house then go shopping for some furniture
to put into the house. Perhaps you (Moshe) misunderstood the order
and directions HaShem conveyed to you”. Moshe, in turn, concurs with
the logic of Bezalel and tells him that he must have been in the
“shadow of HaShem” to have known such information (the name Bezalel,
read as two words becomes Bezal Kail or the shadow of HaShem).
There
are numerous difficulties with this aforementioned dialogue. What
justification does Moshe have in changing the proper order of the
Mishkan's construction? How could Moshe, who is the par excellence
of truth (Moshe emes visaraso emes) go and fabricate the words of
HaShem to Bezalel? Initially one may construe that this was some
sort of a test to see if Bezalel was worthy to be engaged in this
important task. But what if Bezalel doesn't succeed and constructs
the Mishkan in an inappropriate manner? Shouldn't this line of
reasoning fall under the transgression of valifnay evair lo sitain
michshol - and you shall not place a stumbling block before the
blind? (Kiddushin 32A states a parent isn't allowed to test their
child to see if they are easily angered because of the prohibition
of putting a stumbling block before the blind) Furthermore, why do
the words of Bezalel display such brilliance to the extent that
Moshe considers him to be in HaShem's shadow? It is blatantly
obvious that without a house you can't very well put your furniture
anywhere securely. Certainly the construction of the Tabernacle
should precede the building of its vessels! What then, is this great
concept that impresses Moshe so much?
We
also must understand how Bezalel was so certain that Moshe had his
facts mixed up. Although, based on simple logic, it certainly seemed
as though Moshe had erred, but that doesn't necessarily guarantee
that his (Bezalel's) logic was the proper way either. There are
numerous instances that the Torah commands us to perform acts, which
we, with our limited capacity of wisdom, think we fully comprehend.
This though doesn't give us the ability or right to reconstruct the
Mitzvahs to our liking. How then, was Bezalel confident enough to
contradict Moshe when this could be a chok, a mitzvah that is beyond
our logic or understanding?
As
a segue to answer these aforementioned questions, the Or Hachaim in
Parshat Ki Sisa (31:2) comments as to why the Torah, when mentioning
Bezalel, traces his lineage back to his grandfather Hur. He answers
that Hur stems from the root word churin or freedom. This alludes to
Bezalel, that by constructing the Mishkan, caused the Bnai Yisroel
to become “freed” from the iniquity of the golden calf. A critical
reading of the Or Hachaim will bring one to the conclusion that
Bezalel was only capable of reaching this level in Ruchnios due to
his direct connection and relationship with his Zaidi, Hur.
We
must now understand the role Hur adopted in the incident of the
Aigel Hazahav. Let's imagine ourselves as witnesses of the momentous
occasion of Kabbalas HaTorah. We finally ascend to the spiritual
level of being capable to witness this awesome and wondrous event.
Then, seemingly out of nowhere, there are multitudes of people who
seek to worship a molten image, explicitly forbidden from the G-d
given instructions only moments prior. It seems unfathomable to
believe a nation can sink so low and deteriorate so rapidly. How
could these “spiritual mood swings” be altogether possible? What was
their justification for this act of rebelliousness?
The
Zohar gives a rational for their need to create a golden calf. For
hundreds of years, the Bnai Yisroel were enslaved in Egypt. Their
future was looking bleak. Their connection to HaShem was minimal at
best. Then Moshe came along and their luck seemed to change for the
better. They were miraculously removed from their Egyptian foes not
before amassing enormous wealth from this once affluent country.
They stand by Har Sinai and try their best to hear the commandments
directly from HaShem Himself. But His presence and words were too
great and powerful. They instead had Moshe intervene on their
behalf. Now Moshe ascended the mountain and he hasn't returned at
the time we expected him back. Now what do we do? We don't want to
lose this awesome connection with HaShem, but without Moshe
Rabbainu, we are incapable of retaining this intense relationship.
We will most likely revert to the days of yore in Egypt, void of any
spirituality. This is the reason, according to the Zohar, the Bnai
Yisroel constructed the golden calf. They wanted to create a medium
for the Shechina to reside, in order to replace Moshe. Their motives
seemed righteous and praiseworthy. However when they presented their
case to Hur, he refused to take any part of it. Why not? Hur
understood that every individual in Klal Yisroel has a unique
relationship with HaShem. HaShem wishes to deal with us all
directly. Therefore, there is no need to create an image to serve as
a medium. Many disagreed with the opinion of Hur and he was brutally
killed due to these beliefs.
Two
generations later, Bezalel applies for the job of building the
Mishkan. Although his resume indicated that he showed ability as an
architect and builder, Moshe understood that the Mishkan needed to
be built by someone with more qualifications than just a good
bricklayer or master carpenter. The Mishkan would be an atonement
for the golden calf. Certainly Bezalel's grandfather would have been
a worthy candidate but did his ideals trickle over to his
grandchildren or did it skip his generation? Moshe, the master
interviewer, grills Bezalel with the proper order of constructing
the Mishkan. “First build the vessels and then the edifice”, Moshe
says. “Although this is not the logical way of doing things, we are
not really dealing with a typical domicile. After all, this is the
Mishkan, something completely foreign to most people. Only the
Cohanim have a direct relationship with HaShem. They are
everyone else's medium to connect to HaShem”. To this, Bezalel
responds, “first I should build the Mishkan itself and then its
vessels. This Mishkan should be compared to a typical house. Yaakov
Avinu, in Parshat Vayeitzei, named the place Beth-El (G-d's home).
The reason Yaakov chose the word house is to teach us that just as
living in a home is something all people do at all times, so too,
our connection to HaShem, through the Mishkan, is something we can
all have the ability and privilege to experience”. Upon hearing
these words, Moshe immediately realized that Bezalel understood the
hidden purpose and meaning of the Mishkan, to serve as a direct
connection to everyone and not as a medium. This is why he calls
Betzalel a shadow of HaShem. A shadow, as defined by Webster's
Dictionary, is as an inseparable companion or follower. There is no
motion or action you can take that your shadow will not duplicate.
Your shadow can only cease to exist when something else (a medium)
stands in between it and yourself. This is the message of Bezalel,
his essence, as depicted by his and his grandfather's names.
Nowadays,
we don't have this connection through the Bais HaMikdash and its
offerings. Instead we have our Tefillot, which correspond to the
different Tamid sacrifices. This is an opportunity to converse
directly to HaShem thrice daily. This unique relationship isn't
designated solely for the lofty sages and leaders. Each and every
one of us, regardless of age or stature, has the ability to relate
directly to our Maker. It is truly an amazing concept, to realize
HaShem wants to have a personal relationship with us! Let's take
full advantage of this relationship and consider it as the greatest
privilege of all!
First Published March 9, 2002
for National Council of Young Israel Weekly Divrei Torah
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