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March 4, 2005/Adar I 23 5765, Volume 57, No. 27
Those who can, teach
Torah study
DANIEL GROPPER
Vayakhel, Exodus 35:1-38:20
Prior to entering rabbinical school, I spent four years as a ski instructor. Besides knowing the fundamentals of the sport, I had to assess the level of challenge each student could handle: Bunny slope or cliff jumping? A nice groomed run or one with moguls the size of a small SUV? As a ski instructor, I had to master what I learned from my own teachers: the understanding of what is best for the student, and knowledge of the sport. And while teaching was exciting, nothing matched the thrill of watching a student venture out on his or her own.
The Torah teaches that Betzalel, the chief architect of the Mishkan, was endowed with the attributes of wisdom, discernment, knowledge and an ability to teach. In Betzalel's case, he knew how to use precious metals. He knew how to carve stones and wood, and he knew how to make all kinds of designs. As slaves, the Israelites built cities for Pharaoh. Now they were to build their own tabernacle for God, and Betzalel was selected to manage the job.
Why Betzalel? What were his credentials? We read in Vayakhel that he was filled with ruach Elohim, "the spirit of God" in wisdom, in discernment and in knowledge in all kinds of workmanship, but it's what he did with these gifts that made all the difference. In Exodus 35:34, we learn that Betzalel was given the ability to instruct others - ul'horot natan b'libo. The key word here is l'horot, which has the same Hebrew root as morah, teacher, and Torah, instruction.
Betzalel was more than a project manager - he was a teacher. He taught others how to sew tapestries together, how to work in silver and in gold, how to listen to instructions and what special touches were necessary to make a building holy enough for God to dwell in. Betzalel was endowed with the spirit of God because of his ability and willingness to teach and empower others.
A clue to the importance of teaching and empowering others is borne out in the space between this week's parsha, Vayakhel, and last week's parsha, Ki Tisa. Last week, in Ki Tisa, we read, "See, I have called by name Betzalel son of Uri, son of Hur, of the tribe of Yehuda. I have filled him with the spirit of God in practical-wisdom, discernment and knowledge, in all kinds of workmanship, to design designs..." (Exodus 31:2-4). The phrase ul'horot natan b'libo is absent.
I believe a fundamental shift takes place between the two parashiyot. In Ki Tisa, Betzael has wisdom, discernment and knowledge of every craft, but he does not have the ability to teach. What happens? The people get frustrated and construct the Golden Calf, an idolatrous object. The Golden Calf is merely a transient object that is worshiped, rather than an enduring idea. It is a temporary object that has meaning for a single generation at a single moment in time. In Vayakhel, Betzalel takes his wisdom, discernment and knowledge and teaches others. And when he empowers others, God's dwelling place is constructed. It is a meeting place for the Creator and the created. And it embodies instruction, which allows this meeting to live on eternally.
When we do not make it our mission to take all the wisdom, understanding and knowledge that we possess and pass it on to others, we create temporary idols that die when we die. Knowledge that is not transmitted is idolatrous. It makes the keeper of information into an idol who must be approached and worshiped for the answer. However, if we take the words ul'horot natan b'libo to heart and make our role as teachers of Torah central to our lives, we create something eternal and a place where God can dwell among us.
Daniel Gropper is the rabbi of Community Synagogue in Rye, N.Y. Torat Chayim of the Union for Reform Judaism is at www.urj.org/torah.
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