Ki Tisa (Exodus 30:11-34:35)
OVERVIEW
Parshat Ki Tisa continues with discussion about the building of the Mishkan (the Tabernacle). The portion begins with instructions for taking a census of the people. Each Israelite adult over the age of twenty must contribute half a shekel, to be used in support of the worship in the Mishkan. Next, there is description of the additional holy implements that need to be created: a copper washstand, the anointing oil and the incense. God then identifies Bezalel, a man endowed with "divine spirit of skill," as the chief artisan and architect of the Mishkan. But, before construction actually begins, God reminds Moses to tell the people about the importance of maintaining Shabbat. At the conclusion of this passage, God gives Moses the original set of the two Tablets, which are inscribed directly by God, and Moses returns to the people.
The Torah's focus then switches down the mountain to the people, and jumps back a bit in time. The people, upset at Moses's delay up on the mountain, approach Aaron to make them an idol, and Aaron complies by creating a molten calf for the people to worship. Both God and Moses become angry with the people, and, upon his return, Moses smashes the Tablets and, together with the Levites, resumes control of the people, and 3,000 are put to death. God threatens to wipe out the people, but, despite his anger and words of rebuke, Moses prays on the people's behalf, and God relents. Moses then returns up the mountain and beseeches God to reaffirm the Covenant. Moses carves a new second set of Tablets, and before he returns, he is treated to a viewing of the Divine Presence. God does reaffirm the Covenant along with all its ritual and ethical implications.
IN FOCUS
See, I have singled out by name Bezalel. son of Uri son of Hur, of the tribe of Judah. I have endowed him with a divine spirit of skill, ability, and knowledge in every kind of craft. (Exodus 31:2-3)
PSHAT
After transmitting to Moses all the details of the construction of the Mishkan, God appoints Bezalel, of the tribe of Judah, as the one to oversee the work that is to be done. Bezalel is specifically identified as one with great artistic talent, with "knowledge in every kind of craft." But being a skilled craftsman is not enough. Bezalel is also considered to be endowed with a ruakh 'elohim - the spirit of God - which makes him the ideal candidate for this holy task.
DRASH
Growing up going to Hebrew School, I remember hearing all kinds of stories that I can't seem to find today. But they are great stories nonetheIess. I remember being taught a Midrash about Moses receiving the instructions regarding the building of the Mishkan, and proceeding to try and build the structure himself. Well, none of the joints would fit together properly, none of the coverings would fit, the branches of the Menorah were all uneven, and the entire project was a disaster. In frustration, Moses approached God for help, and it was then that God "singled out Bezalel," a man of great artistic talent, to undertake the building project.
Moses was an extraordinary man. He was the greatest leader, teacher and prophet the world has ever seen. But he was not perfect. Despite all his incredible gifts, Moses was not artistically talented or good with his hands. We can only assume that, along with all the other responsibilities with which God entrusted him, upon hearing about the Tabernacle, Moses must have thought that he himself must oversee its construction. Being the humble man he was, he could not have been enthusiastic about this prospect. In Midrash Rabbah (40:2), God does instruct Moses to delegate the responsibility, but does not say to whom. And so Moses asks who he should appoint, and it is then that God identifies Bezalel, who was identified from creation specifically for this purpose.
In identifying Bezalel, and Oholiab, who was to be his assistant, we are told that these men were not only artistically skilful, but also endowed with the divine spirit. Bezalel's name itself means, "in the shadow of God." As it is noted in Etz Hayim, the new Chumash of the Conservative movement, "To construct most things, one needs only a set of specific instructions. But to fashion something holy - something that will move others to prayer - being able to follow instructions is not enough. A measure of divine inspiration is required." Another Midrash (Tz'enah Ur'enah) points out that, since in Egypt they only learned how to make bricks, there was no one among the Israelites who knew how to work with the gold, silver and precious materials required for the building of the Mishkan. But Bezalel was given this knowledge prophetically by God, and thus was "endowed with the divine spirit of skill."
But Rashi understands Bezalel's gifts a little differently. Reading the phrase, "I have endowed him with the divine spirit of Khokhmah, T'vunah, and Da'at," Rashi translates Khokhmah as, "what a person hears from others and learns" whereas T'vunah is defined as "understanding a matter by one's own intelligence." Da'at is translated as "holy inspiration." Therefore, Bezalel's great credential for this holy task is that he listens not only to himself, but to others and to God. In being assigned the task of creating God's home amongst the people, built at God's command, but created with the effort and donations of the people, Bezalel must take up a seemingly impossible task, to satisfy the people's needs, his own standards, and God's commands. He must be all things to all people. Sounds like a recipe for burnout to me. But clearly, with the combination of skill, insight and divine inspiration, Bezalel is the man for the job.
DAVAR AHER
See, I have called by name Bezalel, the son of Uri...to devise skilful works..." (Exodus 31:1,4)
Since makhshavot (skilful works) may be rendered literally as "thoughts" or "intentions" this passage can be construed to imply that Bezalel knew the intentions of everyone who contributed gifts to the building of the Tabernacle, and he devised a use for each gift, from the feed for the cattle drawing the wagons to the Holy of Holies itself, in accordance with the purity of the donor's intentions in making the gift. Thus gifts entirely untainted by ulterior motivations such as pride or ambition on the part of the donor would be placed into the most sacred vessels of the Sanctuary. (Sihot Tzaddikim)
