In parshas Ki Thisa G-d's final
instructions for the construction of the Mishkan are given. Included in these
is the designation of Betsalel the son of Uri the son of Hor (בצלאל
בן אורי בן חור) to be more of less the architect. From above Betsalel will be
permeated with wisdom, understanding, and knowledge. Rashi discusses the three
terms. Wisdom (חכמה) is information a
person learns from others. Understanding (תבונה) is to understand something in the heart based on that
which has all ready been learned; in other words to make inferences that one
can relate to. Knowledge he explains as divine inspiration (רוח
הקודש). This seems to be grasping the essence of something and its
appropriate place in G-d's plan.
This idea is discussed in Gemara
mesechta Brachos 45a, " Rav Judah said in the name of Rav that Bezalel
knew how to combine the letters by which the heavens and earth were created. It
is written here, And He hath filled him with the spirit of God, in wisdom and
in understanding, and in knowledge, and it is written elsewhere, The Lord by
wisdom founded the earth; by understanding He established the heavens, and it
is also written, By His knowledge the depths were pierced (Mishle
3:19,20)". The Ramban brings this source and comments that he knew and
understood the basic principles and forces by which the world was created and
how the Mishkan alluded to them. He continues to explain that Betsalel also
knew the fundamental principles of the Mishkan and its furnishings, why they
were commanded, and what they represented, and was able to express these ideas
with beauty in their construction.
The Ibn Ezra adds a physical
dimension to these ideas. He notes that the top of the brain has three sections
and applies an ascension theme based on their functions. The occipital lobe in
the back is the one that acts as a store for a man's basic information. The
parietal lobe in the center is a bit larger and controls the ability to make
inferences. The frontal lobe is by far the largest and houses a person's
sensory and imaginative capacities. Tefilin which represents the crown from
above is placed more or less above and in front of the frontal lobe.
The Clee Yakar comments that the
name Betsalel (בצלאל) tells us something
about him and cites Brachos 45a that he was in the shadow of G-d בצל קל. The full name mentioned in the Chumash, though, Betsalel the
son of Uri the son of Hor (בצלאל בן אורי בן חור),
goes further. The word חור has
various definitions among the white and socket. To a certain extent if refers
to the white of the eye. So to speak it is a receptacle for vision. אורי means "my light". So to speak it
is sight itself. בצלאל, literally in the
shadow of G-d, refers to perception of G-dliness. The Sforno comments that
Betsalel was an essential part of the temple. This was because he was able to
make his work convey what was the realization and perfection of a mitzvah.
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