Parshas Vayakhel – Teacher Talk

“Those who can, do. Those who can’t, teach.” If ever there was a degrading statement that deserved to be disproved, it is this. Those who teach because they “can’t” make terrible teachers; and those who teach because they are inspired and wish to inspire others...well, you can judge.

As odd an opening as this might seem for a Dvar Torah, it is actually highly apropos for this week’s parsha, Parahas Vayakhel, which contains a fascinating verse on this subject: “And also the gift of teaching has He put in his (Betzalel’s) heart, both he and Ohalieb, the son of Ahisamach, of the tribe of Dan” (Shemos 35:34). Moshe had just finished explaining that Hashem had filled Betzalel with all sorts of engineering and artistic knowledge so that he would be able to take charge of the building of the Mishkan, and yet it was noteworthy to mention that equal to all these gifts was the fact that Hashem had filled him with the ability to teach.

Teaching is not easy, especially if the subject being taught is one which the person teaching knows by instinct. If one is born with a natural musical talent, it can be challenging to teach someone who is less inclined to hear the music.

There is, of course, greater significance to this verse. The people are making the Mishkan. All the people who wish to participate in the process, all the people who want to contribute their efforts in whichever way they can, are going to come forward. But by including this detail - that Betzalel and Ohalieb have been given a talent for teaching in addition to engineering and artistry – Moshe is making certain that even those who are uncertain of their skills and talents can come and join.

Additionally, there is an important message for Betzalel and Ohalieb: Just because you have a natural talent, just because you may be the most talented, does not mean that you should do it all alone. Natural talent is a gift, a privilege… and, as we all know, with great privilege comes great responsibility. You must do things with your talent, and you must share your talent with those who want to learn.

This may seem a short and simple Dvar Torah, but it has many applications to life. The Mishkan was built by Klal Yisrael working together. The only way this happens if there is coordination and delegation, and Hashem made a statement of His expectation of that behavior by highlighting that a talent for teaching was gifted to them. Transmitting knowledge, be that Torah or science or the arts, requires its own significant capability, and it should not be minimized. But, also, we each must share our individual knowledge and talents so that we as a nation, as a people, can fulfill our role in this world.

I wish you all much hatzlacha in finding your own special gifts and finding the people with whom to share it.

Shabbat Shalom

Parshas Vayakhel – About Creating

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.

Parshas Vaykhel-Pekudei: Gathering a Mishkan Today

 This week we marked the strange anniversary of one year since the World Health Organization declared Covid 19 a pandemic. Many of us are restless to break free of the restrictions, and many of us are wary of not keeping those same restrictions. It has been noted by some how easily we all became so compliant that even the image of crowds gathered make some anxious. It is not, I think, far-fetched to say that for the Jewish community this forced separation has been particularly difficult. We are, after all, a nation that gathers.

This week's parsha begins with gathering: "And Moshe gathered all of the community of Bnei Yisrael and he said to them, 'These are the things that God commanded you to do them'" (Shemos 35:1). He then reiterates the laws of Shabbat, perhaps in what one might call a condensed mode : “Six days shall you do creative labor and on the seventh there will be for you to sanctify Shabbat to Hashem, all who do creative labor shall die. Don't kindle fire in your dwellings on Shabbat” (ibid. 36:2-3).

THESE are the things? It's two verses, two commandments, and then Moshe is telling them other words of God. It seemed a bit odd that the Torah includes such a long introductory phrase, almost a waste of words (chas v’shalom). “These are the things that God commanded you to do them.” Why wouldn’t the Torah just tell us that Moshe gathered all of Israel and said the Lord commanded you to work six days and… Instead we begin with "These are the things."

In the context of parshas Vayakhel-Pekudei, the two lines of the mitzvot of Shabbat are a preface to the far more encompassing process of building the Mishkan. It seems, perhaps, repetitive of Parshas Teruma and Tetzaveh, but what we see is each section begins with Moshe purposefully stating that these were the instructions from Hashem. We can infer that each of these pieces is a continuation of "These are the things."

We do not have a Mishkan today. We can't even really imagine what it was like to partake in the building of such a wonderful thing. If Hashem knew the building of the Mishkan was a one time event, why was it necessary to record the instructions and the carrying out of the instructions in such detail? If the Torah is not just a history book, but an eternal guide, then there must be things that we can learn and ideas that we can apply to our lives today in this description.

For instance, if one looks at the full details of the preparations of the Mishkan, one sees not just the enthusiasm of Bnei Yisrael - from which we can certainly learn about the right attitude toward avodas Hashem - but also an incredible representation of community working together. One might aregue with this statement that an inordinate amount of the work was done by Betzalel and Ohilab. While this is true, it is nevertheless a demonstration of community. Betzalel may have done the work, but his name is not highlighted throughout the description of what he did. In fact, his name is mentioned only 3 times in Vayakhel (and one time in Pekudei). The first time is in Shemos 35:5, Moshe announces that "The Lord has called by name Betzalel ben Uri ben Hur." He is then called by name in 36:1-2: “Betzalel and Ohilab and every wise hearted man whom God has imbued with wisdom and insight to know how to do, shall do all the work of the service of the Holy, according to all that the Lord has commanded. And Moshe called Betzalel and Ohilab and every wise hearted man… to approach the work to do it." Note how even in the 2nd and 3rd use of his name, Betzalel (and Ohilab) are mentioned but included as one of many. He is a man of extraordinary (literally stated God-given) talents, but he does not revel in fame and glory. He puts his skills to used for Hashem as part of the whole.

This year, Parshas Vayakhel-Pekudei is read on the cusp of Rosh Chodesh. We are heading into the month that celebrates freedom, and yet, this year, we are burdened with so many restrictions to our freedoms. Let us remember, however, that what we celebrate at Pesach is far more than the removal of our ancestors from the physical labor of slavery. As many a commentary or Dvar Torah has pointed out, Bnei Yisrael's journey was not actually to freedom as one would think of it today, but really to being ovdei Hashem, servants of the Divine will. As we mark this one year pandemicaversary, as we prepare for Pesach, we must continue to do the underlying work of "These are the things that God commanded you."

Six days shall you work and the seventh is for sanctifying Hashem. The work is the work of building the MIshkan; the work is the work of doing for the spiritual (and physical) well-being of the community. It might be interesting to think that if the work of the mMishkan is a communal creation of a space for the Divine that requires a unified effort, that we could learn here that Hashem desires that 6/7th of our efforts, of our strengths, are to be directed thus, and 1/7th to our personal avodas Hashem encompassed in the observance of Shabbat. When we build together the figurative community full of unity, that is the modern work of the Mishkan and then Hashem can dwell among us.

Just as we long to have all of our beloveds together for the holiday to be free of this pandemic, so should we work for that true communal spirit that is necessary for complete avodas Hashem. Nisan is upon us. Let us gather our spiritual strength and talent and put them forth for the benefit of our klal - whether physically together or distanced - and know that our truest freedom is just over the horizon.

Fire and Water (Vayakhel)

I have written about Parshat Vayakhel numerous times in connection with my work at NJOP and its annual Shabbat Across America and Canada program, so I set about reading the parsha expecting to be challenged finding a topic about which to write. I was wrong, as I so often am when I make assumptions about the parshiot. In fact, I was only three verses in when I stopped and reconsidered the importance of the verse: “You shall not kindle a fire throughout your settlements on Shabbat day” (Exodus 35:3). 

While this does not seem like a particularly interesting verse, it is interesting in light of its following “On six days work may be done, but on the seventh day you shall have a sabbath of complete rest, holy to the Lord; whoever does any work on it shall be put to death” (35:2) – the only two verses about Shabbat in a chapter that otherwise focuses on the making of the items for the Mishkan. Commentaries on these verses abound, and there are many sages who also wondered why kindling a fire was singled out. Many commentaries focus on the entire pasuk, on how the verse is there to specify how kindling a fire is separate and different from the other 39 melachot, and therefore has different consequences. Others focus on the uniqueness of the activity of kindling a fire, such as Sefarno says: “Even though, generally speaking, lighting a fire is not a productive but a destructive activity, seeing that it is an almost indispensable ingredients in most activities that Torah prohibited it as unsuitable for Shabbat.”

The Hebrew word for kindling, however, is actually rather interesting: Beis – Ayin – Reish. In this pasuk: tiva’aru. (It’s a fairly recognizable root given the quickly approaching time for Biur Chametz, burning the chametz.) The root of the word tiva’aru is strikingly similar to a word connected to another one of the primary elements: b’air, a well, which has the shoresh of Beis – Aleph – Reish. Aleph and Ayin are notably connected. What might the connection be between kindling fire and a well of water. One interesting thought is that they are both mankind’s means for controlling nature. Fires can happen naturally, usually by something like a lightning strike, and water flows where it wishes too. But mankind learned to kindle, to call forth a flame, on his own, and mankind learned to dig deep into the earth to find the water essential for his survival. Both acts are inherently creative in their harnessing nature.

On the other hand, fire and water are opposing elements that can co-exist near each other, but not together. Rabbi Shimshon Raphael Hirsch says about this verse: “But, on the other hand, the ability to produce fire artificially is just that which first gave Man his true mastery over the materials of the world. Only by fire can he create his tools, can he analytically and synthetically probe into the inner nature of things.” Fire is connected to the actions that mankind uses to control the physical world.

 What about water? Water is connected to the spiritual; Torah is mayim chaim, living water or the source that sustains the Jewish people. The Jewish ideal is for a person to balance their neshama and their guf, two elements that coexist and yet, ideally need to remain unique so one does not quell or evaporate the other. On Shabbas, on the day we are meant to strive for our deepest connection with Hashem, it is the time of mayim, water, spiritually, and it is not the time for kindling fire, for striving to control the natural world and focusing on the physical. – May we all find the perfect balance of the elements in which we live.