PIKUDEI

"BETZALEL THE SON OF URI, THE SON OF CHUR OF THE TRIBE OF YEHUDA MADE ALL THAT HASHEM HAD COMMANDED MOSHE.." (SHMOS 38:22)"

The Midrash Rabbah (Bereishis 1:14) comments that the above posuk does not state that Betzalel made the Mishkan in the manner that Moshe had commanded him, rather, the posuk states that Betzalel made the Mishkan in the manner that Hashem commanded Moshe. This teaches us that even things that Betzalel did not hear from Moshe, his opinion turned out to be in agreement with what was said to Moshe on Sinai.

This Midrash seems to be saying that when Moshe descended from Har Sinai and taught Betzalel the laws of building the Mishkan, he, apparently, omitted some of these laws in his teachings. Betzalel attentively listened to his Rebbe expound upon the laws of how the Mishkan must be built, had difficulty comprehending Moshe's teachings as they were, and perceived that Moshe must have omitted some of these laws. Betzalel's opinion turned out to be true. This was exactly as Hashem had taught Moshe. Therefore, the posuk does not state that Betzalel did all that Moshe had commanded him, for in reality, he did beyond that. He made the Mishkan as Hashem had commanded Moshe.

Let us envision this scenario. Moshe Rabbeinu descends from Har Sinai after being taught the laws of the construction of the Mishkan from Hashem Himself. Betzalel, the faithful disciple of Moshe Rabbeinu entrusted with the holy task of building the Mishkan, the sanctuary of Hashem, stands in awe, listening intently to every single word uttered by his revered Rebbe. Betzalel has questions on his Rebbe's teachings, and concludes that his Rebbe, Moshe, must have surely omitted something from his teachings.

This is mystifying. How could Betzalel possibly come to such an incredible conclusion that Moshe Rabbeinu, the greatest Rebbe that Klal Yisroel ever had, omitted something from his teachings? Surely this awesome setting of Moshe Rabbeinu himself teaching Betzalel in the name of Hashem what he had just heard from Hashem Himself should produce within Betzalel an inner drive and impetus to accept wholeheartedly whatever Moshe Rabbeinu was saying. Even in our very own situation if we study a difficult Rambam which seems to contradict a Gemorah, how much toil and effort would we exert to try to reconcile the Rambam with the Gemorah? Why would we do this? For we are confident and know for certain that the holy Rambam did not err. This in turn gives us the impetus and drive to accept his words and to toil and reconcile them with the words of the Gemorah. Surely when the great Rebbe of Klal Yisroel, Moshe Rabbeinu, teaches Betzalel in the name of Hashem the laws of the Mishkan, Betzalel should have within him the confidence and inner drive to readily accept every word emanating from Moshe Rabbeinu's holy mouth. Surely what Moshe Rabbeinu had taught was the halacha, and what he did not teach was not the halacha. Where in all logic can Betzalel find within his inner thoughts a drive and an impetus to even suggest that Moshe omitted something from his teachings?

Furthermore, we find that not only did Betzalel sense what Moshe Rabbeinu had omitted, but he detected something even more incredible. Rashi, in Parshas Pekudei on our very Posuk understands our Chazal to be saying that Betzalel concluded the exact opposite of what Moshe Rabbeinu had taught him. Moshe taught Betzalel to first make the vessels of the Mishkan and then the Mishkan itself. While Betzalel concluded that the Mishkan should be built before the vessels. This is altogether baffling. Surely Betzalel must have had a strong urge and desire to readily accept every holy word uttered by Moshe Rabbeinu in the name of Hashem as halacha psuka, the absolute truth. From whence can there possibly emanate within Betzalel an inner strength to conclude the truth to be the opposite of what Moshe had taught him?

Perhaps the only manner in which we may fathom Betzalel's ability to detect what Moshe omitted, and even to conclude the truth to be the opposite of what Moshe had taught is to assume that Betzalel was zoche to a special Ruach HaKodesh and syata diShmaya. This would have enabled him to perceive matters beyond the teachings of his Rebbe, and to attain the knowledge of the Creator Himself. This, in truth, might be implied in our Rashi that Moshe remarked to Betzalel, "Betzel kel hayisa - in the shabow of G-D have you been." If this is true, however, than there is absolutely nothing that we can learn from this Shmuess to apply to ourselves, since we are not anywhere near the level of Betzalel, and we do not have Ruach HaKodesh.

The Yefe Toar (a commentary on the Midrash Rabbah), however, has a rather novel approach to our Midrash. He proves that the true meaning of this Midrash is that Betzalel achieved his incredible abilities not through Ruach HaKodesh, but rather through a natural process of yegiyah, toiling and exerting efforts in comprehending his Rebbe's teachings. Perhaps this interpration too, may be implied in Moshe's words "Betzel Kel hayisa," your exerting yourself and toiling in the study of Torah has elevated you and given you the insight and perception of attaining the knowledge of the Creator as if you were actually there together with me in the shadow of G-D, both of us being taught by Hashem Himself.

Thus according to the Yefeh Toar we can see the awesome power that exists within ameylus baTorah, toiling in Torah. Betzalel, standing in awe and listening to the greatest Rebbe that Klal Yisroel ever had, teaching him in the name of Hashem the laws of the Mishkan, should have within him the impetus and inner drive to readily accept every word exactly as they are being taught. Surely within this setting there exists within Betzalel a great psychological block to not think even one iota beyond his Rebbe's teachings. Nevertheless, through toiling to grasp his Rebbe's teachings, wishing only to accept their truths and giving them every benefit of a doubt, difficulties and questions still remain. These questions may bring about different and indeed opposite conclusions. These different and opposite conclusions may in reality be the ultimate truth. Toiling in the holy words of his Rebbe's teachings has the power to pierce through this great psychological block and elevate Betzalel beyond his Rebbe's teachings, to attain the knowledge of the Creator Himself. This is not through the medium of Ruach HaKodesh, but through the natural processes of reasoning inherent in the study of Torah.

May we realize the tremendous opportunities that are available to us through toiling and exerting all our efforts to comprehending the holy words of Torah. Literally, the Heavens are open for us. We can rise above and beyond the teachings of our revered Rebbeim. We can attain the ultimate knowledge of our Creator Himself. May we be zocheh to dedicate and devote ourselves to the study of Hashem's Holy Torah. May we delve into its secrets and its beauties. May we be zocheh to attain its ultimate truth - the knowledge of the Creator Himself. Amen.