2021/5781
It seems almost unanticipated by the reader or Moshe when Hashem says, “Re’eih Karati VeSheim Betzalel Ben Uri Ven Chur,” “See I have called by name Betzalel the son of Uri the son of Chur” (Shemot 31:2). This is a character whom the Torah has made no mention of beforehand, but is clearly significant. Ramban lists a number of reasons that this is surprising, all stemming from the fact that there was no place to learn these crafts: there was no gold or silver readily available for Betzalel to use when learning, yet he was still an expert in this craft. Why does Hashem choose to just throw Betzalel into the Torah as if the reader knows who he is?
Betzalel is not someone who is famous for being the goldsmith or woodworker among the Jews. In fact, Hashem has to call Betzalel by name, indicating that Moshe did not know who had the skills to build any part of the Mishkan. It appears that the truth is that the reader should not know Betzalel, because he was just another guy. However, the Torah communicates an essential message: any person can be great, even if he was unknown like Betzalel.
The Gemara (Yoma 35b) outlines how there are no excuses when one is asked by Hashem why he did not engage in Torah. The most famous example the Gemara gives is that a poor man replies to Hashem that he was too occupied keeping himself alive and trying to earn a little bit of money to learn Torah. However, Hashem responds by saying that Hillel HaZakein was the poorest a man could be, and when he did not have a even fourth of a Dinar, a minute amount of money and was thus not allowed in the Beit Midrash, he climbed onto the roof and listened through a glass window. The story continues that it snowed and Hillel stayed to listen even as he was covered in snow, and the Rabbis found him in the morning. While what Hillel did is inadvisable for health reasons, the dedication and commitment to Torah he demonstrated is something that everyone can learn from: there is nothing stopping anyone from learning Torah or being great. There may be a barrier in one’s way, but that barrier is made for him to overcome it.
This foundational truth that Betzalel teaches is developed further later in the Parashah. Moshe has in his hands two mysterious tablets, more commonly called the Luchot, that are written with “the finger of Hashem” (Shemot 31:18). Moshe is outraged by the sight of the Jews dancing around a golden calf and he breaks the Luchot. However, the next day, Moshe Rabbeinu tells the Jews that he is going to daven to Hashem on their behalf. This is very odd: the Jews just did Avodah Zarah, and Moshe goes to daven on their behalf? They seem hopeless! Yet, Moshe Rabbeinu makes a short argument and the Pasuk states “VaYiNachem Hashem Al HaRa’ah Asher Dibeir La'Asot Le’Amo,” “And Hashem reconsidered the bad He said He would do to His nation” (Shemot 32:14). Hashem’s presence also passes before Moshe, something that is incredible and incomprehensible. Moshe struggled at the beginning of his life as a Jew. He ran away from his brothers and lost all hope in them. However, Moshe rebounds, and in this Parashah, Moshe experiences Hashem to the greatest degree ever recorded. When Hashem reveals Himself at the burning bush, Moshe turns away because he is afraid to look at Hashem, but in this week’s Parashah he screams, “Hareini Na Et Kevodecha,” “Show me Your glory” (Shemot 33:18). The narrative presents a direct contrast between the inexperienced Moshe and Moshe in his current state. He has grown and become great, even though he was so lost many years earlier.
Betzalel is not given the knowledge of how to make anything in the Mishkan, but Hashem specifically gave him the ability to make anything with gold, silver, etc. This brings into focus what being great is: it is actualizing one’s potential. Betzalel was not great because he could build anything required for the Mishan, but because he used his ability to build many things for the Mishkan. Anyone can be as great Betzalel or Moshe, because what makes them who they are is that they fulfilled their potential.
There is a famous story told of Rav Meshulam Zusha of Hanipol on his deathbed. He was in tears, and his students tried to comfort him by saying he was as great as Moshe and Avraham, but that gave him no comfort. He replied that he was not afraid of being asked why he was not like Moshe or like Avraham, but of the question of why he was not like Zusha. Being great is something that anyone can do, because it is not being the next Moshe, but being the most that one can be. As the Gemara (Taanit 10b) says, one should never say that he is not worthy of fasting with the Chachamim when they fast. Rather, as the Gemara explains, even someone who can answer simple questions about the area of Torah he is currently learning, no matter how hard that section is, is worthy of fasting.