Ki Thisa: Perfection of the Mitzvah

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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