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Nachmanides expands on Rashi's idea by putting it in an historical context. He reminds us that "Israel in Egypt had been crushed under the work in mortar and in brick (Exodus 1:14) and had acquired no knowledge of how to work in silver and gold, and the cutting of precious stones, and had never seen them at all." This reminder of the actual conditions of the Israelite slaves during the past 300 years makes it all the more miraculous that Bezalel possessed these natural skills: "It was thus a wonder that there was to be found amongst them such a great wise-hearted man who knew how to work with silver and gold, and in cutting of stones and in carving of wood, a craftsman, an embroiderer, and a weaver. For even amongst those who study before the experts, you cannot find one who is proficient in all these crafts. And even those who know them and are used to doing them, if their hands are continually engaged in work with lime and mud, lose the ability to do with them such artistic and delicate work." But, the Ramban notes, not only did Bezalel possess innate and inordinate talent in crafts that would not be expected of a recently released slave, but he also possessed sacred knowledge that was unexpected in anyone but Moses at this point in the life of the Israelites: "Moreover, he [Bezalel] was a great sage in wisdom, and in understanding, and in knowledge to understand the secret of the Tabernacle and all its vessels, why they were commanded and to what they hinted." "Therefore," Nachmanides concludes, "God said to Moses that when he sees this wonder he should know that, I filled him with the spirit of God (Exodus 31:3).
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It's all about the right person for the job. As Moses received the instructions from God regarding the building of the Mishkan - the Tabernacle - it quickly became obvious that, as great a teacher and a leader as he was, Moses was not the one to oversee the building of the elaborate house of God. Midrash Rabbah (40:2) tells us that God instructed Moses to delegate the responsibility, but did not say to whom. And so Moses asked who he should appoint, and it is then that God identified Bezalel, who, the midrash stipulates, was identified from creation specifically for this purpose.
Our tradition has always maintain a certain fascination with Bezalel, the first key figure designated for an important role of leadership since Moses and Aaron. But, while Moses and Aaron appear as worthy but otherwise utterly human figures, who develop and grow into their greatness in seemingly ordinary ways, Bezalel seems to be something of an artistic superman, who defies basic human ability and spiritual awareness. There is no doubt that he is a great artist and a man of inordinate talent. But, as the Torah text itself states, and the commentators and midrash elaborate, Bezalel's abilities transcend even that which would be expected of a great artist. For Bezalel is not merely a man of great gifts; he is a man of God.
This is the point that Rashi makes as he analyses the words that the Torah uses to identify Bezalel's unique gifts. The text tells us that Bezalel is endowed by God with a ruakh elohim - a "divine spirit" - that would be breathed into Bezalel by God at the time of his creation. The phrase ruakh elohim is a technical term in the Torah, identifying an individual who we might identify as "gifted" today. But the "breath of God" that is breathed into these exceptional individuals is not perceived as mere talent, but rather as a divine identification which "singles out" an individual for a specific purpose. In the case of Bezalel, it is made clear at this point that the purpose of his talent is the building of the Mishkan, God's house amongst the people. For such an illustrious building project, the builder's talents must be up to the task. And so the text give us more detail: Bezalel has been endowed with a divine sprit of, "wisdom, understanding and knowledge." As Rashi always maintains, when the Torah uses more than one word to make a point, each individual term must have a distinct meaning. What then is the text telling us by listing Bezalel's gifts as, "wisdom, understanding and knowledge"? Chochmah, Rashi explains, is what a person can learn from another - it is basic human knowledge. T'vunah takes it to another level; it is deducing new information from that which is already known. T'vunah is the insight that makes a leader visionary. Someone with understanding is able to think out of the box and take established ideas and make them into something new and unique. T'vunah is a gift, but not a rare one. But it is Da'at that truly sets someone apart. Da'at is the divine inspiration that elevates any task to an act of holiness. As Nachmanides adds to Rashi's explanation, not only did Bezalel possess artistic talent and skill far beyond that which one would expect of someone in his position, but he also maintained a full appreciation of the task with which he was charged. He knew that he was not just being made responsible for a routine building project, but was being appointed to a position of religious leadership. He was to become a spiritual model for all the people who would become involved in this extraordinarily challenging project. Bezalel, with the spirit of God in him, embodied the intention that the Mishkan was not just to be a highly elaborate tent in the centre of the Israelite camp, but was to be the virtual house of God amongst the people. Just as the spirit of God was in Bezalel, so he would bring the presence of God into the community.
Lessons for Today
We all know some "gifted" people who seem to have natural talents that defy explanation. It is hard to understand why some people have extraordinary ability in certain areas, while others may have none. I like to think (perhaps as a way of maintaining my own self-esteem) that we all possess some talent or another, but some of us just never manage to discover what ours may be. We may never know. But talent can exist on a number of different levels, and, in the end, what truly defines a person is not the nature of their talent but how they use it. The "evil genius" of popular culture exemplifies this idea; our gifts should be used for good and not for evil - or, at the least, not for simple selfish gain. What sets people apart with the ruakh elohim is not Chochmah or even T'vunah, but Da'at - the spirit of holiness that allows for our gifts to have meaning for others as well. Bezalel understood that with God-given talent came responsibility, and that his gift did not belong to him alone. Our gifts do set us apart, but put us in a position that allows us to make an impression on others. Our gifts are to be shared, for the enrichment and well-being of all. We must remember that our gifts are to serve a purpose, and that we are simply conduits; it is through our talents that God gives gifts to the world
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