Rabbi Yedidya Noiman is former Rosh Kollel in Montreal (2016–2019), and currently a Ram at Tzvia Yeshiva in Petach Tikva. Bezalel, son of Uri.. had done all that Hashem had commanded Moshe . (Shmot 38, 22) When reading this Pasuk we immediately see a troubling change. Instead of writing that Bezalel is doing what Moshe told him on behalf of Hashem the Torah states that Bezalel is fulfilling the orders given by Hashem to Moshe. Rashi brings the Gemara (Brachot 55a) saying that this Pasuk is alluding to a conversation between Moshe Rabeinu and Bezalel. According to that Gemara after Moshe ordered Bezalel to build the Mishkan in the order of Aron, Mizbeach and only then the Mishkan itself, but Bezalel challenged Moshe and asked where he can put the vessels if he creates them before building the Mishkan. Only then Moshe told him that initially the order was to build the Mishkan first and he, Moshe, changed it. Moshe then praised Bezalel saying that he lived up to his name in the sense that even though he wasn’t in the conversation between Hashem and Moshe he was able to know what Hashem wanted. Rav Kook, in his commentary to this Gmara known as Ein Aya, says that we should look at Moshe and Bezalel as two different prototypes of spirituality. Moshe represents the intellectual approach while Bezalel is a representative of the artistic approach. The intellectuals derive their ideas and inspiration from their morals and ideas while the artistic people find their inspiration from within the world. The artists main talent is to dissect emotions and feelings from our lives and therefor are very sensitive to even very slight miscues That said, we can understand why Bezalel was troubled with the practical problem while Moshe wasn’t bothered by that at all. From Moshe’s perspective we should start building the Mishkan from the most sacred part, the Aron, and only then move on to build the Mishkan. But from Bezalel’s point of view we should first ask what is more practical and therefore we should start with the Mishkan itself before creating the vessels just like in any other project in the world. Eventually, Moshe accepts that Bezalel’s approach has an important role and he praises him for dwelling in the 'shadow of G-d' (בצל אל היית). It seems that this definition is very accurate. Moshe Rabeinu is the spiritual leader who relies on the direct light from Hashem but he realizes that sometimes we should use the shadows instead. The light is strong, powerful and clear but in order to build a stable environment we need to adapt and reduce it sometimes. The role of the artists is to create those bridges between the noble and sacred ideas and the materialistic reality. In an essay called חכם עדיף מנביא (The Scholar is preferable to the Prophet) Rav Kook adds a deeper understanding to the limitations of prophecy and the advantages of other kinds of wisdom. The Prophet, says Rav Kook has the ability to describe the idealistic world and he is also able to compare it to reality. But, the Prophet doesn’t know how to create a practical solution in order to generate actual change. For instance, the Nevi’im were able to preach against slavery and people not observing Shabbat but only the Sages of the Mishna and Gemara were able to create new decrees and laws that protect the Shabbat. For us living in a world with no direct light, we are used to the fact that we are led by the shadows of Hashem and not by him directly. Our prayers should be to live in a world where we have both the ability to receive the direct light from Hashem (Moshe Rabeinu) together with the inspiration and leadership of the experts of Hashem’s shadow (Bezalel) as well. For comments: ravyedidyanoiman@gmail.com Torah MiTzion stands in the forefront of the battle for the future of the Jewish people in the Diaspora, offering religious-Zionist Torah scholarship to Jewish communities throughout the world and strengthening the bond between the Jewish people in the Diaspora and in Israel via the study of Torah.
