In the Torah, most of the people are either “major players,” so to speak, or minor mentions, people about whom we are given little more information than a name, a tribe, and, perhaps, a bit of lineage. There are, however, a few figures who are somewhere in-between, and one of those is Betzalel.
To understand the role of Betzalel, one must look at how Moshe describes him to Bnei Yisrael: “See, Hashem has singled out Bezalel, son of Uri, son of Hur, of the tribe of Yehudah, endowing him with a divine spirit of skill, ability, and knowledge in every kind of craft, and inspiring him to make designs for work in gold, silver, and copper, to cut stones for setting and to carve wood – to work in every kind of designers craft” (35:30-33).
With such a list of skills and talents, it is easy to understand how Betzalel is credited with producing every feature of the Mishkan. Indeed, there is an implication that this is so from the constant repetition of the use of the singular-third person in describing each item being produced. Reading these many verses of “he made this” and “he produced that,” it is easy to feel overwhelmed at his capabilities (just as it can when one is around people who are super-multi talented even in our own age). Herein, however, is one of the most beautiful lessons we can learn from the verses of Betzalel. He was capable of these mighty feats because he was talented, yes, but more so because he was dedicated, and, most importantly, he was acutely aware that his talents were granted to him by Hashem.
The skills divinely endowed to Betzalel alone are neatly listed in verses 31 through 33, but, in a most interesting construct, one final word is added in verse 34: “l’horos,” to teach or to give directions. In addition to all of the skills with which Hashem blessed him, Betzalel also had the skill of being able to show others how to do what he did. Several commentaries observe that it is not unusual for a person of great genius to have difficulty transmitting their natural talents, and so the ability to give directions was an additional gift from Hashem.
If Betzalel was such a one-man wonder, why did he need to teach? This question actually clarifies a curiosity: What were the responsibilities, or where was the credit for the work or the people listed as those with wisdom of the heart who had volunteered their skills and are noted as working on the Mishkan as well? This question becomes even more of a curiosity in applying it to Oholiav ben Ahasamach, who is always noted as Betzalel’s assistant, and who, along with Betzalel was endowed with the skills of engraving, weaving, embroidery, and the like. In pointing out that Betzalel was also granted a gift for teaching before mentioning how Betzalel and Ohaliav were given these additional understandings, it explains that Betzalel was responsible for honing the skills and directing the work of all the others.
If, in fact, it was a team of artisans who produced the necessities of the Mishkan, why does the Torah constantly reiterate that “he” made (or similar verbs) the items? Why is the singular conjugation used? Perhaps because without his talents, without his unique, divinely enhanced capabilities – the Mishkan could never have been completed properly. The individual artisans could not have accomplished the work at the necessary level.
More significantly, the other artisans seem to have had no jealousy of Betzalel receiving the credit. Perhaps this was because they came to offer their services to the building of the Mishkan with complete sincerity in the desire to serve Hashem. Or, perhaps it was because they were able to recognize that talent, both Betzalel’s and their own, was a divine gift and that without him they could not have succeeded, and they therefore had no need of individual acknowledgement. Their gift was equally important as his gifts.
This idea is particularly beautiful when one realizes that this week is also Parshas Shekalim, when we take an extra moment in shul to read about the bringing of the half-shekal in lieu of a head count. The count of the half-shekal - an equal amount provided by all men whether wealthy or poor, powerful or common – offers a meaningful parallel. In Hashem’s eyes, each of us has an equal value, which is to fulfill the unique roles that he gives us. Betzalel’s worth to Hashem is equal to the unnamed man who was filled with the desire to carve out the inspired designs.
It is human nature to want credit for one’s efforts, to want to be singled out – just a little, even – and acknowledged. It is also human nature to be able to put aside our ego’s needs when we know that we are working for the greater good or that our united efforts will lead to something glorious.
May we all work together for the glorious time of moshiach, bmheira byameinu
This Dvar Torah is dedicated to continued refuah shelaima for Rivka bas Golda and for a hope for peace and safety for those in the dangerous are of the Ukraine.
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