Living Up to Our Names - Vayakhel 2014
By Rabbi Charlie
Savenor
This week in Parashat Vayakhel we are introduced for a second time to Betzalel, the chief
architect and builder of the Mishkan. “And
Moses said to the Israelites, ‘See, the Lord has singled out by name, Betzalel,
the son of Uri, the son of Hur, of the tribe of Judah. He had endowed him with
a divine spirit of skill, ability and knowledge in every kind of craft, and has
inspired him to make designs for works in gold, silver, and copper, to cut
stones for settings and to carve wood – to work in every kind of designer’s
craft – and to give directions.” (Exodus 35:30-34)
Of particular interest to us is how God
announces Betzalel’s appointment. In our first encounter with this creative
genius, the Torah employs the same awkward and puzzling wording. "Re’eh
karati veshaym Betzalel, which translates literally as “See, I have singled
out by name, Betzalel.” (Exodus 31:2).
Moses could have made a straightforward announcement, but
the Torah utilizes a peculiar phrasing for an introduction in both places. The awkwardness of this wording is a red flag
to our traditional commentators who pick up on the same point.
Rashi advocates that this strange statement in the Torah
means no more than “I have designated Betzalel for this task.” Midrash Rabbah, which predates Rashi, gives
an explanation that complements his straightforward interpretation. The Midrash
relates that when Moses was on Mount Sinai to receive the Torah, God showed
Moses the Book of Life, containing the names of every Jew in every generation
from Creation until the ultimate Redemption. At that time God says to Moses “I
have predetermined the creation of all people, and this includes Betzalel, who
will construct the Mishkan.”
Midrash Rabbah avows that God created everyone before the
world itself was actually complete and that our leaders occupy a prominent
place in this divine blueprint. Thus, Betzalel had been named by God
before time started because he possessed a unique role in the wilderness.
By contrast, we find a source in the Zohar which arrives at a
completely opposite conclusion! The Zohar asserts that Betzalel, whose name literally
translates as “in the shadow of God,” is not a surname he received at the
beginning of time, but rather it is an honorific title that he achieved by fulfilling
his divinely mandated duties. Applying the Zohar’s explanation to the
introduction of Betzalel, we would read the verse as “Behold, I have designated
that the name of the person to work in this holy endeavor should strive to be
called Betzalel, in the shadow of
God.”
In describing Betzalel’s responsibilities, the Torah includes
another role in addition to that of architect and craftsman. In Exodus 35:34 we
are told that “Ulehorot natan be’leebo,” which
can be interpreted as “and the ability to teach was bestowed upon him.” With everything else on Betzalel’s agenda, we
wonder what role teaching plays for him?
The majority of our traditional commentators assert that Hashem
grants Betzalel with educational skills because the Israelites, who had been
slaves for generations, did not possess the necessary skills to construct the
Mishkan. Therefore, part of Betzalel’s
job description included teaching others his trade.
Betzalel’s appointment teaches us something fundamental about
the management of the construction of the Mishkan at one time, as well about
leadership development for all times. In any profession or organization,
leadership status requires that one be aware of the details, as well as the
greater picture. Leadership begets responsibility and great attention to our
words and actions. To be a leader also means living up to one’s name and
earning the respect of others. Most importantly, to be a leader, one must see
himself or herself as a teacher.
Ecclesiastes teaches us that “Whatever comes into being, the
name was given long ago” (6:10). Similar to what we learned about the
predestined course of Betzalel to become a leader, each human being is given a
name and a unique purpose in the world. It is our challenge to tap into
the wealth of potential inside each of us and to capitalize on it to achieve,
or earn, our names.
While Betzalel merited living up to his name by working in
“the shadow of God,” his true mission was to teach others how to find the
shelter of God’s presence in their lives. As we strive to reach our potential
and live up to our names as Jews and as human beings, we too can enter into the
shadow of God.
