“Moses said to the children of Israel: See, the Lord has called by name Betzalel, son of Uri, son of Ḥur, of the tribe of Judah. He filled him with the spirit of God, with wisdom, with understanding, with knowledge, and with all craftsmanship” (Exodus 35:30–31). “[Moses] assembled [the entire congregation of the children of Israel and said to them” (Exodus 35:1). “See, the Lord has called by name Betzalel” – that is what is written: “A good name is better than fragrant oil, [and the day of death than the day of one’s birth]” (Ecclesiastes 7:1). How far does fragrant oil waft? It is from the inner chamber to the central hall. But a good name travels from one end of the world to the other, as it is stated: “David’s name spread to all the lands” (I Chronicles 14:17). Fragrant oil falls on a corpse and putrefies, as it is stated: “Flies of death putrefy and froth perfumed oil” (Ecclesiastes 10:1). A good name rests on a corpse, and does not putrefy, as it is stated: “He went up and lay on the child” (II Kings 4:34).1Elisha’s good name prevailed, and the dead boy was brought back to life. “And the day of death than the day of one’s birth” (Ecclesiastes 7:1) – the day of a person’s death is greater than the day of his birth. Why? Because on the day he is born a person does not know his actions, but when he dies, he informs the people of his actions.2His good reputation informs all those who hear of him as to the nature of his actions. That is, “the day of death than the day of one’s birth.” Rabbi Levi said: This is analogous to two ships that set sail on the Great Sea, one departing from the port and one entering the port. Everyone was rejoicing over the one that was departing but not over the one that was entering. There was one clever person there. He said: ‘I see it just the opposite here. There is no reason for everyone to rejoice over the one that is departing from the port, as they do not know what conditions it will have to withstand, what seas it will encounter, what winds it will encounter. But everyone should rejoice over the one that is entering the port, because they know that it returned safely and emerged safely from the sea. So too, when a person is born, one reckons for him the time to death;3People keep track of how old they are, which is merely an indication of how much of their life has already gone by. when he dies, one reckons for him the time that he lived.4His life and achievements are celebrated (Rabbi David Luria). Alternatively, time that goes by brings him closer to resurrection (Matnot Kehuna). In his regard Solomon said: “And the day of death than the day of one’s birth.” “A good name is better than fragrant oil” – the names of Ḥananya, Mishael, and Azarya were better than the anointing oil with which Nadav and Avihu were anointed. Why? These entered to sacrifice, and they emerged burnt; and those entered a fiery furnace and emerged safely. That is, “a good name is better than fragrant oil.”
Another matter: “A good name is better than fragrant oil” – the name of Betzalel was better than fragrant oil. Why? Because the verse publicized him, as it is stated: “See, the Lord has called by name Betzalel.”5God Himself testified that Betzalel was worthy of his fine reputation. This is even better than the situation of the sons of Aaron, whose greatness was indicated by the fact that they were anointed with the anointing oil (Maharzu). Another matter: “See, the Lord has called by name” – that is what is written: “To whom would you liken Me that I would be equal?” (Isaiah 40:25). Flesh and blood, if he walks in the dark and a person comes and kindles a lamp for him, need he not be grateful to him? But as [My] creations are sleeping I cause the light to rise for them, and they need not be grateful to Me. That is, “to whom would you liken Me that I would be equal”? Another matter: “To whom would you liken Me that I would be equal” (Isaiah 40:25)? Consequently, “say holy [yomar kadosh]” (Isaiah 40:25).6The Hebrew, yomar kadosh, could also mean, “Says the Holy One.” In most cases, the verse would say “the utterance of the Lord” or “said the Lord.” Since here it says: “Says the Holy One,” this is expounded to mean: Since there is no one who is My equal, say holy in reference only to Me. “Lift your eyes on High and see: who created these?” (Isaiah 40:26) – in whose merit were they created? “These are the generations of the heavens and the earth” (Genesis 2:4) – in whose merit do they endure? In the merit of: “These are the names of the children of Israel” (Exodus 1:1). And by what merit do those endure? By the merit of: “These are the testimonies, the statutes, and the ordinances” (Deuteronomy 4:45). “He who brings out their host by number; He calls them all by name” (Isaiah 40:26), and another verse says: “He calls them all by names” (Psalms 147:4). How can these two verses coexist?7Do the angels all have one name, as implied by the singular term “name” in Isaiah 40:26, or distinct names as implied by the plural term “names” in Psalms 147:4? It is, that when the Holy One blessed be He seeks to call them all at once, He calls them all one name. When He calls each one individually, He calls each by name, Mikhael, Gavriel. That is why it is stated: “He calls them all by names.” I have derived only regarding above, from where is it derived that the same is true below? “See, the Lord has called by name Betzalel.” Another matter: “See, the Lord has called [by name Betzalel, son of Uri, son of Ḥur, of the tribe of Judah]” – it mentions and affirms;8The verse mentions Betzalel’s name and singles him out for an elevated purpose, thereby affirming his worthiness. “with him was Oholiav ben Aḥisamakh [of the tribe of Dan]” (Exodus 38:23) – praise for him, praise for his father, praise for his family, praise for the tribe from which he emerged. And it mentions and demeans: “[The son of the Israelite woman blasphemed the Name and cursed…] and the name of his mother was Shelomit daughter of Divri, of the tribe of Dan” (Leviticus 24:11) – disgrace for her, for her father, for her family, and for the tribe from which she emerged. It mentions and affims: “Count the children of Levi [by their fathers’ houses, by their families]” (Numbers 3:15).9The Levites were being singled out for elevated status, and were to be counted by their fathers’ houses in order to honor their fathers, who were mentioned along with them. It mentions and demeans: “Akhan, son of Carmi, son of Zavdi, son of Zeraḥ, of the tribe of Judah” (Joshua 7:18) – disgrace for him, disgrace for his father and for his family, and disgrace for the tribe from which he descended.
Another matter: “See, the Lord has called by name Betzalel, son of Uri, son of Ḥur” – why did He see fit to mention Ḥur here? It is that when Israel sought to engage in idol worship, he gave his life for the sake of the Holy One blessed be He and did not allow them to do so. They arose and killed him.10When Ḥur sought to prevent the Israelites from committing the sin of the Golden Calf, they killed him. See Shemot Rabba 41:7. The Holy One blessed be He said to him: ‘By your life, I will repay you.’ This is analogous to a king whose legions rebelled against him. His captain of the guard stood and battled against them. He said to them: ‘Are you rebelling against the king?’ They arose and killed him. The king said: Had he given me money, would I not be required to repay him? It is true all the more so that he gave his life for my sake. What will I do for him? I will appoint all the descendants who emerge from him as generals and officers. So too, when Israel crafted the calf, Ḥur stood and gave his life for the sake of the Holy One blessed be He. [God] said to him: ‘By your life, all the descendants who emerge from you, I will elevate them and grant them a good name in the world,’ as it is stated: “See, the Lord has called by name Betzalel, [son of Uri, son of Ḥur].… He filled him with the spirit of God.” Not only this one alone, but everyone who engaged in the labor of the Tabernacle, the Holy One blessed be He infused him with wisdom, understanding, and knowledge, as it is stated: “All the wise hearted…crafted” (Exodus 36:8). And not [only] people but animals and beasts as well, as it is stated: “[That the Lord infused] them [bahema] with wisdom and understanding” (Exodus 36:1). Behema is written, as wisdom was infused in man and animal [behema]. But of them all, only Betzalel was publicized. That is, “See, the Lord has called by name Betzalel.”
From where [did he merit] all this distinction? From the tribe of Judah.11This is implied by the phrase, “Betzalel, son of Uri, son of Ḥur, of the tribe of Judah.” From where did he merit all this wisdom? It was due to the merit of Miriam, as it is stated: “He established houses for them” (Exodus 1:21).12This is stated in reference to God’s reward to the Israelite midwives in Egypt, who refused to implement Pharaoh’s decree to kill the baby boys. The midrash asserts that these midwives were Yokheved and Miriam (see Shemot Rabba 1:13). What were those houses? They were a house of priesthood and a house of royalty. Yokheved took priesthood and kingdom; Aaron was High Priest, and Moses was king, as it is stated: “He became king in Yeshurun” (Deuteronomy 33:5). Miriam took wisdom, as she produced Betzalel, from whom David, who became king, emerged,13Thus, she was awarded wisdom and royalty. as it is stated: “[Caleb took for himself Efrat], and she bore him Ḥur” (I Chronicles 2:19), and it is written: “David son of [that] nobleman [ish efrati]” (I Samuel 17:12), as he descended from Miriam, who was called Efrat.14See Shemot Rabba 1:17, where the midrash asserts that Miriam was also called Efrat. With these three things the world was created, as it is stated: “The Lord founded the earth with wisdom, established the heavens with understanding. With His knowledge the depths were breached” (Proverbs 3:19–20). And with these three things the Tabernacle was crafted, as it is stated: “I filled him with the spirit of God; with wisdom, with understanding, and with knowledge” (Exodus 31:3). And with these three things the Temple was constructed, as it is stated: “He was the son of a widow from the tribe of Naphtali…he was filled with wisdom, understanding, and knowledge” (I Kings 7:14). Likewise, when the Holy One blessed be He will rise to construct it in the future, it will be constructed with these three things, as it is stated: “With wisdom a house is built, and with understanding it is established” (Proverbs 24:3), and it is written: “With knowledge, chambers are filled” (Proverbs 24:4). Another matter: “I filled him […with wisdom]” (Exodus 31:3) – from where was all this wisdom? It was from the Holy One blessed be He, “the spirit of God.” Likewise you find regarding Joshua, who descended from Joseph; what is written in his regard? “Joshua son of Nun was full of the spirit of wisdom” (Deuteronomy 34:9). Likewise you find regarding Otniel ben Kenaz, who descended from Judah; what is written in his regard? “The spirit of the Lord was upon him” (Judges 3:10). All the miracles that were performed on their behalf were due to the blessing with which Moses blessed the tribes, as it is stated: “And this for Judah, and he said” (Deuteronomy 33:7); when they encounter distress, “You will be a help against his adversaries” (Deuteronomy 33:7). Another matter: “Hear, Lord, the voice of Judah” (Deuteronomy 33:7) – as the Holy One blessed be He endowed him with a Divine Spirit for prominence, with which he would prevail. Rabbi Ḥanina said: That is what is written: “Indeed, it is a spirit in man” (Job 32:8). All the understanding that was in Betzalel was from the Almighty; that is, “I filled him with the spirit of God; [with wisdom, with understanding, and with knowledge]” (Exodus 31:3). “With wisdom” – as he was wise in Torah; “with understanding” – as he had understanding of halakha; “with knowledge” – as he was filled with knowledge of the Talmud. The Holy One blessed be He said to Israel: ‘In this world, My spirit endows you with wisdom, but in the future, My spirit will give you life,’ as it is stated: “I will place My spirit in you, and you will live” (Ezekiel 37:14).
Another matter: “See, the Lord has called by name” – that is what is written: “Behold I created the smith” (Isaiah 54:16) – this is Betzalel. “Who fans the coal flame” (Isaiah 54:16) – Israel sinned with fire, as it is stated: “I cast it in the fire, and this calf emerged” (Exodus 32:24); Betzalel came and healed the wound. This is analogous to a doctor’s apprentice who placed a bandage on a certain wound and it healed, and they were lauding him. His mentor said to them: ‘Laud me, for I taught him.’ So too, everyone was saying that Betzalel with his wisdom and his understanding crafted the Tabernacle. The Holy One blessed be He said: It is I who created him and taught him, as it is stated: “Behold I created the smith.” That is why Moses said: “See, the Lord has called by name.”
Another matter: “See, the Lord has called by name Betzalel” – that is what is written: “I will heal their waywardness; I will love them gratuitously [nedava]” (Hosea 14:5). What is written previously? “The children of Israel brought it as a freewill offering [nedava] to the Lord” (Exodus 35:29). Thereafter, “See, the Lord has called by name, Betzalel.”15Why does the verse first relate that they brought all the materials and only afterward mention that Betzalel was in charge? It is, that when they crafted the calf, the Holy One blessed be He said to Moses: “Now let Me be…[and I will eradicate them]” (Exodus 32:10). He said to Him: ‘Test them; have them craft the Tabernacle.’ What is written in that iniquity? “Remove the gold rings” (Exodus 32:2). What did they bring? They brought rings.16They donated gold rings for the construction of the Golden Calf. When they crafted the Tabernacle they brought it as a freewill offering. What is written? “Everyone generous of heart brought a bracelet, an earring, a ring, and a girdle” (Exodus 35:22). With rings they sinned and with rings He was reconciled with them. The Divine Spirit called out through Hosea: “It will be that instead of it being said to them: You are not My people, it will be said to them: Children of the living God” (Hosea 2:1). Moses said before the Holy One blessed be He: ‘You wrote: “If a man steals an ox or a sheep and slaughters it or sells it, he shall pay five oxen for the ox” (Exodus 21:37). They brought five: Bracelet, earring, ring, nose ring, and girdle.”’
וַיַּקְהֵל (שמות לה, ל): רְאוּ קָרָא ה' בְּשֵׁם בְּצַלְאֵל, הֲדָא הוּא דִכְתִיב (קהלת ז, א): טוֹב שֵׁם מִשֶּׁמֶן טוֹב, כַּמָּה הוֹלֵךְ שֶׁמֶן טוֹב מִקִּיטוֹן לִטְרַקְלִין, וְשֵׁם טוֹב הוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, שֶׁנֶּאֱמַר (דברי הימים א יד, יז): וַיֵּצֵא שֵׁם דָּוִיד בְּכָל הָאֲרָצוֹת. שֶׁמֶן טוֹב נוֹפֵל עַל הַמֵּת וְהוּא מַבְאִישׁ, שֶׁנֶּאֱמַר (קהלת י, א): זְבוּבֵי מָוֶת יַבְאִישׁ יַבִּיעַ שֶׁמֶן רוֹקֵחַ, שֵׁם טוֹב נוֹפֵל עַל הַמֵּת וְאֵינוֹ מַבְאִישׁ, שֶׁנֶּאֱמַר (מלכים ב ד, לד): וַיַּעַל וַיִּשְׁכַּב עַל הַיֶּלֶד, (קהלת ז, א): וְיוֹם הַמָּוֶת מִיּוֹם הִוָּלְדוֹ, יוֹם מִיתָתוֹ שֶׁל אָדָם גָּדוֹל מִיּוֹם לֵדָתוֹ, לָמָּה שֶׁבַּיּוֹם שֶׁנּוֹלַד בּוֹ אֵין אָדָם יוֹדֵעַ מַה מַּעֲשָׂיו, אֲבָל כְּשֶׁמֵּת מוֹדִיעַ מַעֲשָׂיו לַבְּרִיּוֹת, הֱוֵי יוֹם הַמָּוֶת מִיּוֹם הִוָּלְדוֹ. אָמַר רַבִּי לֵוִי מָשָׁל לִשְׁתֵּי סְפִינוֹת שֶׁהָיוּ פּוֹרְשׁוֹת לַיָּם הַגָּדוֹל, אַחַת יוֹצֵאת מִן הַלָּמִין וְאַחַת נִכְנֶסֶת לַלָּמִין, זוֹ שֶׁיּוֹצֵאת הָיוּ הַכֹּל שְׂמֵחִין בָּהּ, זוֹ שֶׁנִּכְנֶסֶת לֹא הָיוּ הַכֹּל שְׂמֵחִין בָּהּ, פִּקֵּחַ אֶחָד הָיָה שָׁם אָמַר חִלּוּפֵי הַדְּבָרִים אֲנִי רוֹאֶה כָּאן, זוֹ שֶׁהִיא יוֹצֵאת מִן הַלָּמִין לֹא הָיוּ הַכֹּל צְרִיכִין לִשְׂמֹחַ שֶׁאֵינָן יוֹדְעִין בְּאֵיזֶה פֶּרֶק הִיא עוֹמֶדֶת וּמַה יַּמִּים מִזְדַּוְּגִין לָהּ וּמַה רוּחוֹת מִזְדַּוְגוֹת לָהּ, וְזוֹ שֶׁנִּכְנֶסֶת לַלָּמִין הָיוּ הַכֹּל צְרִיכִין לִשְׂמֹחַ, לְפִי שֶׁהֵם יוֹדְעִים שֶׁנִּכְנֶסֶת בְּשָׁלוֹם וְיָצְאָה בְּשָׁלוֹם מִן הַיָּם. כָּךְ אָדָם נוֹלַד מוֹנִין לוֹ לַמִּיתָה, מֵת מוֹנִין לוֹ לַחַיִּים, וְעָלָיו אָמַר שְׁלֹמֹה: וְיוֹם הַמָּוֶת מִיּוֹם הִוָּלְדוֹ. טוֹב שֵׁם מִשֶּׁמֶן טוֹב, טוֹב הָיָה שְׁמוֹתָן שֶׁל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, מִשֶּׁמֶן הַמִּשְׁחָה שֶׁנִּמְשְׁחוּ נָדָב וַאֲבִיהוּא, לָמָּה, שֶׁאֵלּוּ נִכְנְסוּ לְהַקְרִיב וְיָצְאוּ שְׂרוּפִין, וְאֵלּוּ נִכְנְסוּ לְכִבְשַׁן הָאֵשׁ וְיָצְאוּ בְּשָׁלוֹם, הֱוֵי טוֹב שֵׁם מִשֶּׁמֶן טוֹב.
“Moses said to the children of Israel: See, the Lord has called by name Betzalel, son of Uri, son of Ḥur, of the tribe of Judah. He filled him with the spirit of God, with wisdom, with understanding, with knowledge, and with all craftsmanship” (Exodus 35:30–31).
“[Moses] assembled [the entire congregation of the children of Israel and said to them” (Exodus 35:1). “See, the Lord has called by name Betzalel” – that is what is written: “A good name is better than fragrant oil, [and the day of death than the day of one’s birth]” (Ecclesiastes 7:1). How far does fragrant oil waft? It is from the inner chamber to the central hall. But a good name travels from one end of the world to the other, as it is stated: “David’s name spread to all the lands” (I Chronicles 14:17). Fragrant oil falls on a corpse and putrefies, as it is stated: “Flies of death putrefy and froth perfumed oil” (Ecclesiastes 10:1). A good name rests on a corpse, and does not putrefy, as it is stated: “He went up and lay on the child” (II Kings 4:34).1Elisha’s good name prevailed, and the dead boy was brought back to life. “And the day of death than the day of one’s birth” (Ecclesiastes 7:1) – the day of a person’s death is greater than the day of his birth. Why? Because on the day he is born a person does not know his actions, but when he dies, he informs the people of his actions.2His good reputation informs all those who hear of him as to the nature of his actions. That is, “the day of death than the day of one’s birth.”
Rabbi Levi said: This is analogous to two ships that set sail on the Great Sea, one departing from the port and one entering the port. Everyone was rejoicing over the one that was departing but not over the one that was entering. There was one clever person there. He said: ‘I see it just the opposite here. There is no reason for everyone to rejoice over the one that is departing from the port, as they do not know what conditions it will have to withstand, what seas it will encounter, what winds it will encounter. But everyone should rejoice over the one that is entering the port, because they know that it returned safely and emerged safely from the sea. So too, when a person is born, one reckons for him the time to death;3People keep track of how old they are, which is merely an indication of how much of their life has already gone by. when he dies, one reckons for him the time that he lived.4His life and achievements are celebrated (Rabbi David Luria). Alternatively, time that goes by brings him closer to resurrection (Matnot Kehuna). In his regard Solomon said: “And the day of death than the day of one’s birth.”
“A good name is better than fragrant oil” – the names of Ḥananya, Mishael, and Azarya were better than the anointing oil with which Nadav and Avihu were anointed. Why? These entered to sacrifice, and they emerged burnt; and those entered a fiery furnace and emerged safely. That is, “a good name is better than fragrant oil.”
דָּבָר אַחֵר, טוֹב שֵׁם מִשֶּׁמֶן טוֹב, טוֹב הָיָה שְׁמוֹ שֶׁל בְּצַלְאֵל מִשֶּׁמֶן הַטּוֹב, לָמָּה שֶׁפִּרְסְמוֹ הַכָּתוּב, שֶׁנֶּאֱמַר (שמות לה, ל): רְאוּ קָרָא ה' בְּשֵׁם בְּצַלְאֵל. דָּבָר אַחֵר, רְאוּ קָרָא ה' בְּשֵׁם, הֲדָא הוּא דִכְתִיב (ישעיה מ, כה): וְאֶל מִי תְדַמְיוּנִי וְאֶשְׁוֶה, בָּשָׂר וָדָם אִם מְהַלֵּךְ בָּאֲפֵלָה וּבָא אָדָם וְהִדְלִיק לוֹ אֶת הַנֵּר אֵינוֹ צָרִיךְ לְהַחֲזִיק לוֹ טוֹבָה, אֲבָל הַבְּרִיּוֹת יְשֵׁנִים וַאֲנִי מַעֲלֶה לָהֶם אֶת הָאוֹר וְאֵינָן צְרִיכִין לְהַחֲזִיק לִי טוֹבָה, הֱוֵי וְאֶל מִי תְדַמְיוּנִי וְאֶשְׁוֶה. דָּבָר אַחֵר, וְאֶל מִי תְדַמְיוּנִי וְאֶשְׁוֶה, אִם כֵּן (ישעיה מ, כה): יֹאמַר קָדוֹשׁ. (ישעיה מ, כו): שְׂאוּ מָרוֹם עֵינֵיכֶם וּרְאוּ מִי בָרָא אֵלֶּה, בִּזְכוּת מִי נִבְרְאוּ (בראשית ב, ד): אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ, וּבִזְכוּת מִי הֵם עוֹמְדִים, בִּזְכוּת (שמות א, א): אֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל. וְאֵלֶּה בִּזְכוּת מִי הֵם עוֹמְדִים, בִּזְכוּת (דברים ד, מה): אֵלֶּה הָעֵדֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים. (ישעיה מ, כו): הַמּוֹצִיא בְמִסְפַּר צְבָאָם לְכֻלָּם בְּשֵׁם יִקְרָא, וְכָתוּב אֶחָד אוֹמֵר (תהלים קמז, ד): לְכֻלָּם שֵׁמוֹת יִקְרָא, כֵּיצַד יִתְקַיְּמוּ שְׁנֵי כְתוּבִים אֵלּוּ, אֶלָּא כְּשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְבַקֵּשׁ לִקְרוֹתָם כְּאֶחָד הוּא קוֹרֵא לְכֻלָּם שֵׁם אֶחָד, וּכְשֶׁהוּא קוֹרֵא לְכָל אֶחָד וְאֶחָד, בִּשְׁמוֹ הוּא קוֹרֵא אוֹתוֹ, מִיכָאֵל, גַּבְרִיאֵל, לְכָךְ נֶאֱמַר: לְכֻלָּם שֵׁמוֹת יִקְרָא. אֵין לִי אֶלָּא לְמַעְלָן מִנַיִן אַף לְמַטָּן, שֶׁנֶּאֱמַר: רְאוּ קָרָא ה' בְּשֵׁם בְּצַלְאֵל. דָּבָר אַחֵר, רְאוּ קָרָא ה', מַדְכְּרִין וּמְנִיחִין, (שמות לח, כג): וְאִתּוֹ אָהֳלִיאָב בֶּן אֲחִיסָמָךְ, שֶׁבַח לוֹ שֶׁבַח לְאָבִיו שֶׁבַח לְמִשְׁפַּחְתּוֹ שֶׁבַח לַשֵּׁבֶט שֶׁיָּצָא מִמֶּנּוּ. וּמַדְכְּרִין וּמְשַׂחֲקִים (ויקרא כד, יא): וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת דִּבְרִי לְמַטֵּה דָן, גְּנַאי לָהּ וּלְאָבִיהָ וּלְמִשְׁפַּחְתָּהּ וְלַשֵּׁבֶט שֶׁיָּצְתָה מִמֶּנּוּ. מַדְכְּרִין וּמְנִיחִין, (במדבר ג, טו): פְּקֹד אֶת בְּנֵי לֵוִי. מַדְכְּרִין וּמְשַׂחֲקִים (יהושע ז, יח): עָכָן בֶּן כַּרְמִי בֶּן זַבְדִּי בֶּן זֶרַח לְמַטֵּה יְהוּדָה, גְּנַאי לוֹ גְּנַאי לְאָבִיו וּלְמִשְׁפַּחְתּוֹ גְּנַאי לַשֵּׁבֶט שֶׁיָּצָא מִמֶּנּוּ:
Another matter: “A good name is better than fragrant oil” – the name of Betzalel was better than fragrant oil. Why? Because the verse publicized him, as it is stated: “See, the Lord has called by name Betzalel.”5God Himself testified that Betzalel was worthy of his fine reputation. This is even better than the situation of the sons of Aaron, whose greatness was indicated by the fact that they were anointed with the anointing oil (Maharzu).
Another matter: “See, the Lord has called by name” – that is what is written: “To whom would you liken Me that I would be equal?” (Isaiah 40:25). Flesh and blood, if he walks in the dark and a person comes and kindles a lamp for him, need he not be grateful to him? But as [My] creations are sleeping I cause the light to rise for them, and they need not be grateful to Me. That is, “to whom would you liken Me that I would be equal”?
Another matter: “To whom would you liken Me that I would be equal” (Isaiah 40:25)? Consequently, “say holy [yomar kadosh]” (Isaiah 40:25).6The Hebrew, yomar kadosh, could also mean, “Says the Holy One.” In most cases, the verse would say “the utterance of the Lord” or “said the Lord.” Since here it says: “Says the Holy One,” this is expounded to mean: Since there is no one who is My equal, say holy in reference only to Me.
“Lift your eyes on High and see: who created these?” (Isaiah 40:26) – in whose merit were they created? “These are the generations of the heavens and the earth” (Genesis 2:4) – in whose merit do they endure? In the merit of: “These are the names of the children of Israel” (Exodus 1:1). And by what merit do those endure? By the merit of: “These are the testimonies, the statutes, and the ordinances” (Deuteronomy 4:45).
“He who brings out their host by number; He calls them all by name” (Isaiah 40:26), and another verse says: “He calls them all by names” (Psalms 147:4). How can these two verses coexist?7Do the angels all have one name, as implied by the singular term “name” in Isaiah 40:26, or distinct names as implied by the plural term “names” in Psalms 147:4? It is, that when the Holy One blessed be He seeks to call them all at once, He calls them all one name. When He calls each one individually, He calls each by name, Mikhael, Gavriel. That is why it is stated: “He calls them all by names.” I have derived only regarding above, from where is it derived that the same is true below? “See, the Lord has called by name Betzalel.”
Another matter: “See, the Lord has called [by name Betzalel, son of Uri, son of Ḥur, of the tribe of Judah]” – it mentions and affirms;8The verse mentions Betzalel’s name and singles him out for an elevated purpose, thereby affirming his worthiness. “with him was Oholiav ben Aḥisamakh [of the tribe of Dan]” (Exodus 38:23) – praise for him, praise for his father, praise for his family, praise for the tribe from which he emerged. And it mentions and demeans: “[The son of the Israelite woman blasphemed the Name and cursed…] and the name of his mother was Shelomit daughter of Divri, of the tribe of Dan” (Leviticus 24:11) – disgrace for her, for her father, for her family, and for the tribe from which she emerged. It mentions and affims: “Count the children of Levi [by their fathers’ houses, by their families]” (Numbers 3:15).9The Levites were being singled out for elevated status, and were to be counted by their fathers’ houses in order to honor their fathers, who were mentioned along with them. It mentions and demeans: “Akhan, son of Carmi, son of Zavdi, son of Zeraḥ, of the tribe of Judah” (Joshua 7:18) – disgrace for him, disgrace for his father and for his family, and disgrace for the tribe from which he descended.
דָּבָר אַחֵר, רְאוּ קָרָא ה' בְּשֵׁם בְּצַלְאֵל בֶּן אוּרִי בֶּן חוּר, מָה רָאָה לְהַזְכִּיר כָּאן חוּר, אֶלָּא בְּשָׁעָה שֶׁבִּקְּשׁוּ יִשְׂרָאֵל לַעֲבֹד עֲבוֹדַת כּוֹכָבִים נָתַן נַפְשׁוֹ עַל הַקָּדוֹשׁ בָּרוּךְ הוּא וְלֹא הִנִּיחָן, עָמְדוּ וַהֲרָגוּהוּ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ שֶׁאֲנִי פּוֹרֵעַ לְךָ. מָשָׁל לְמֶלֶךְ שֶׁמָּרְדוּ עָלָיו לִגְיוֹנוֹתָיו, עָמַד שַׂר הַצָּבָא שֶׁלּוֹ וְנִלְחַם עִמָּהֶם, אָמַר לָהֶם עַל הַמֶּלֶךְ אַתֶּם מוֹרְדִים, עָמְדוּ וְהָרְגוּ אוֹתוֹ. אָמַר הַמֶּלֶךְ אִלּוּ מָמוֹן נָתַן לִי לֹא הָיִיתִי צָרִיךְ לִפְרֹעַ לוֹ, עַל אַחַת כַּמָּה וְכַמָּה שֶׁנַּפְשׁוֹ נָתַן עָלַי, מָה אֲנִי עוֹשֶׂה לוֹ, אֶלָּא כָּל בָּנִים שֶׁיֵּצְאוּ מִמֶּנּוּ אֲנִי מַעֲמִידָם דֻּכָּסִים וְאִפַּרְכִּים. כָּךְ בְּשָׁעָה שֶׁעָשׂוּ יִשְׂרָאֵל הָעֵגֶל עָמַד חוּר וְנָתַן נַפְשׁוֹ עַל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לוֹ חַיֶּיךָ כָּל בָּנִים הַיּוֹצְאִים מִמְּךָ אֲנִי מְגַדְּלָם שֵׁם טוֹב בָּעוֹלָם, שֶׁנֶּאֱמַר: רְאוּ קָרָא ה' בְּשֵׁם בְּצַלְאֵל, וַיְמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים. וְלֹא זֶה בִּלְבָד אֶלָּא כָּל מִי שֶׁנִּתְעַסֵּק בִּמְלֶאכֶת הַמִּשְׁכָּן נָתַן בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חָכְמָה וּבִינָה וָדַעַת, שֶׁנֶּאֱמַר (שמות לו, ח): וַיַּעֲשׂוּ כָל חֲכַם לֵב. וְלֹא בִּבְנֵי אָדָם, אֶלָּא אֲפִלּוּ בִּבְהֵמָה וּבְחַיָּה, שֶׁנֶּאֱמַר (שמות לו, א): חָכְמָה וּתְבוּנָה בָּהֵמָה, בְּהֵמָה כְּתִיב, שֶׁנִּתְּנָה חָכְמָה בָּאָדָם וּבַבְּהֵמָה, וְלֹא נִתְפַּרְסֵם מִכֻּלָּם אֶלָּא בְּצַלְאֵל, הֱוֵי: קָרָא ה' בְּשֵׁם בְּצַלְאֵל.
Another matter: “See, the Lord has called by name Betzalel, son of Uri, son of Ḥur” – why did He see fit to mention Ḥur here? It is that when Israel sought to engage in idol worship, he gave his life for the sake of the Holy One blessed be He and did not allow them to do so. They arose and killed him.10When Ḥur sought to prevent the Israelites from committing the sin of the Golden Calf, they killed him. See Shemot Rabba 41:7. The Holy One blessed be He said to him: ‘By your life, I will repay you.’ This is analogous to a king whose legions rebelled against him. His captain of the guard stood and battled against them. He said to them: ‘Are you rebelling against the king?’ They arose and killed him. The king said: Had he given me money, would I not be required to repay him? It is true all the more so that he gave his life for my sake. What will I do for him? I will appoint all the descendants who emerge from him as generals and officers. So too, when Israel crafted the calf, Ḥur stood and gave his life for the sake of the Holy One blessed be He. [God] said to him: ‘By your life, all the descendants who emerge from you, I will elevate them and grant them a good name in the world,’ as it is stated: “See, the Lord has called by name Betzalel, [son of Uri, son of Ḥur].… He filled him with the spirit of God.”
Not only this one alone, but everyone who engaged in the labor of the Tabernacle, the Holy One blessed be He infused him with wisdom, understanding, and knowledge, as it is stated: “All the wise hearted…crafted” (Exodus 36:8). And not [only] people but animals and beasts as well, as it is stated: “[That the Lord infused] them [bahema] with wisdom and understanding” (Exodus 36:1). Behema is written, as wisdom was infused in man and animal [behema]. But of them all, only Betzalel was publicized. That is, “See, the Lord has called by name Betzalel.”
וְכָל הַשֶּׁבַח הַזֶּה מִנַּיִן לוֹ, מִשֵּׁבֶט יְהוּדָה, וּמֵהֵיכָן זָכָה לְכָל הַחָכְמָה הַזֹּאת, בִּזְכוּת מִרְיָם, שֶׁנֶּאֱמַר (שמות א, כא): וַיַּעַשׂ לָהֶם בָּתִּים, וּמָה הָיוּ הַבָּתִּים, בֵּית הַכְּהֻנָּה וּבֵית הַמַּלְכוּת. יוֹכֶבֶד נָטְלָה כְּהֻנָּה וּמַלְכוּת, אַהֲרֹן כֹּהֵן גָּדוֹל, משֶׁה מֶלֶךְ, שֶׁנֶּאֱמַר (דברים לג, ה): וַיְהִי בִישֻׁרוּן מֶלֶךְ. וּמִרְיָם נָטְלָה חָכְמָה, שֶׁהֶעֱמִידָה בְּצַלְאֵל, וְיָצָא מִמֶּנּוּ דָּוִד שֶׁהָיָה מֶלֶךְ, שֶׁנֶּאֱמַר (דברי הימים א ב, יט): וַתֵּלֶד לוֹ [אפרת] אֶת חוּר, וּכְתִיב (שמואל א יז, יב): וְדָוִד בֶּן אִישׁ אֶפְרָתִי, שֶׁבָּא מִן מִרְיָם שֶׁנִּקְרֵאת אֶפְרָת. בִּשְׁלשָׁה דְבָרִים הַלָּלוּ נִבְרָא הָעוֹלָם, שֶׁנֶּאֱמַר (משלי ג, יט כ); ה' בְּחָכְמָה יָסַד אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה, בְּדַעְתּוֹ תְּהוֹמוֹת נִבְקָעוּ. וּבִשְׁלשָׁה דְבָרִים הַלָּלוּ נַעֲשָׂה הַמִּשְׁכָּן, שֶׁנֶּאֱמַר (שמות לא, ג): וָאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת. וּבִשְׁלשָׁה דְבָרִים הַלָּלוּ נִבְנָה בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (מלכים א ז, יד): בֶּן אִשָּׁה אַלְמָנָה הוּא מִמַּטֵּה נַפְתָּלִי וגו' וַיִּמָּלֵא אֶת הַחָכְמָה וְאֶת הַתְּבוּנָה וְאֶת הַדַּעַת. וְכֵן כְּשֶׁיַּעֲמֹד הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְנוֹתוֹ לֶעָתִיד לָבוֹא, בִּשְׁלשָׁה דְבָרִים הַלָּלוּ נִבְנֶה, שֶׁנֶּאֱמַר (משלי כד, ג): בְּחָכְמָה יִבָּנֶה בָּיִת וּבִתְבוּנָה יִתְכּוֹנָן, וּכְתִיב (משלי כד, ד): וּבְדַעַת חֲדָרִים יִמָּלְאוּ. דָּבָר אַחֵר, וָאֲמַלֵּא אֹתוֹ, כָּל הַחָכְמָה הַזּוֹ מִנַּיִן, מִן הַקָּדוֹשׁ בָּרוּךְ הוּא רוּחַ אֱלֹהִים. וְכֵן אַתָּה מוֹצֵא בִּיהוֹשֻׁעַ שֶׁהוּא בָּא מִיּוֹסֵף, וּמַה כְּתִיב בּוֹ (דברים לד, ט): וִיהוֹשֻׁעַ בִּן נוּן מָלֵא רוּחַ חָכְמָה. וְכֵן אַתָּה מוֹצֵא בְּעָתְנִיאֵל בֶּן קְנַז שֶׁבָּא מִיהוּדָה, מַה כְּתִיב בּוֹ (שופטים ג, י): וַתְּהִי עָלָיו רוּחַ ה'. וְכָל הַנִּסִּים שֶׁנַּעֲשׂוּ לָהֶם בִּזְכוּת הַבְּרָכָה שֶׁבֵּרַךְ משֶׁה אֶת הַשְּׁבָטִים, שֶׁנֶּאֱמַר (דברים לג, ז): וְזֹאת לִיהוּדָה וַיֹּאמַר, בְּשָׁעָה שֶׁנִּכְנָסִים בְּצָרָה (דברים לג, ז): וְעֵזֶר מִצָּרָיו תִּהְיֶה. דָּבָר אַחֵר, (דברים לג, ז): שְׁמַע ה' קוֹל יְהוּדָה, שֶׁנָּתַן בּוֹ רוּחַ הַקֹּדֶשׁ לִגְדֻלָּה, וּמִתְגַּבֵּר בָּהּ. אָמַר רַבִּי חֲנִינָא הֲדָא הוּא דִכְתִיב (איוב לב, ח): אָכֵן רוּחַ הִיא בֶאֱנוֹשׁ, וְכָל הַבִּינָה שֶׁהָיְתָה בִּבְצַלְאֵל מִשֶּׁל שַׁדַּי הִיא, הֱוֵי: וָאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים. בְּחָכְמָה, שֶׁהָיָה חָכָם בַּתּוֹרָה. וּבִתְבוּנָה, שֶׁהָיָה מֵבִין בַּהֲלָכָה. וּבְדַעַת, שֶׁהָיָה מָלֵא דַעַת בְּתַלְמוּד. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, בָּעוֹלָם הַזֶּה הָיְתָה רוּחִי נוֹתֶנֶת בָּכֶם חָכְמָה, אֲבָל לֶעָתִיד לָבוֹא רוּחִי מְחַיָּה אֶתְכֶם, שֶׁנֶּאֱמַר (יחזקאל לז, יד): וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם.
From where [did he merit] all this distinction? From the tribe of Judah.11This is implied by the phrase, “Betzalel, son of Uri, son of Ḥur, of the tribe of Judah.” From where did he merit all this wisdom? It was due to the merit of Miriam, as it is stated: “He established houses for them” (Exodus 1:21).12This is stated in reference to God’s reward to the Israelite midwives in Egypt, who refused to implement Pharaoh’s decree to kill the baby boys. The midrash asserts that these midwives were Yokheved and Miriam (see Shemot Rabba 1:13). What were those houses? They were a house of priesthood and a house of royalty. Yokheved took priesthood and kingdom; Aaron was High Priest, and Moses was king, as it is stated: “He became king in Yeshurun” (Deuteronomy 33:5). Miriam took wisdom, as she produced Betzalel, from whom David, who became king, emerged,13Thus, she was awarded wisdom and royalty. as it is stated: “[Caleb took for himself Efrat], and she bore him Ḥur” (I Chronicles 2:19), and it is written: “David son of [that] nobleman [ish efrati]” (I Samuel 17:12), as he descended from Miriam, who was called Efrat.14See Shemot Rabba 1:17, where the midrash asserts that Miriam was also called Efrat.
With these three things the world was created, as it is stated: “The Lord founded the earth with wisdom, established the heavens with understanding. With His knowledge the depths were breached” (Proverbs 3:19–20). And with these three things the Tabernacle was crafted, as it is stated: “I filled him with the spirit of God; with wisdom, with understanding, and with knowledge” (Exodus 31:3). And with these three things the Temple was constructed, as it is stated: “He was the son of a widow from the tribe of Naphtali…he was filled with wisdom, understanding, and knowledge” (I Kings 7:14). Likewise, when the Holy One blessed be He will rise to construct it in the future, it will be constructed with these three things, as it is stated: “With wisdom a house is built, and with understanding it is established” (Proverbs 24:3), and it is written: “With knowledge, chambers are filled” (Proverbs 24:4).
Another matter: “I filled him […with wisdom]” (Exodus 31:3) – from where was all this wisdom? It was from the Holy One blessed be He, “the spirit of God.” Likewise you find regarding Joshua, who descended from Joseph; what is written in his regard? “Joshua son of Nun was full of the spirit of wisdom” (Deuteronomy 34:9). Likewise you find regarding Otniel ben Kenaz, who descended from Judah; what is written in his regard? “The spirit of the Lord was upon him” (Judges 3:10). All the miracles that were performed on their behalf were due to the blessing with which Moses blessed the tribes, as it is stated: “And this for Judah, and he said” (Deuteronomy 33:7); when they encounter distress, “You will be a help against his adversaries” (Deuteronomy 33:7). Another matter: “Hear, Lord, the voice of Judah” (Deuteronomy 33:7) – as the Holy One blessed be He endowed him with a Divine Spirit for prominence, with which he would prevail.
Rabbi Ḥanina said: That is what is written: “Indeed, it is a spirit in man” (Job 32:8). All the understanding that was in Betzalel was from the Almighty; that is, “I filled him with the spirit of God; [with wisdom, with understanding, and with knowledge]” (Exodus 31:3). “With wisdom” – as he was wise in Torah; “with understanding” – as he had understanding of halakha; “with knowledge” – as he was filled with knowledge of the Talmud. The Holy One blessed be He said to Israel: ‘In this world, My spirit endows you with wisdom, but in the future, My spirit will give you life,’ as it is stated: “I will place My spirit in you, and you will live” (Ezekiel 37:14).
דָּבָר אַחֵר, רְאוּ קָרָא ה' בְּשֵׁם, הֲדָא הוּא דִכְתִיב (ישעיה נד, טז): הִנֵּה אָנֹכִי בָּרָאתִי חָרָשׁ, זֶה בְּצַלְאֵל. נֹפֵחַ בְּאֵשׁ פֶּחָם, חָטְאוּ יִשְׂרָאֵל בָּאֵשׁ, שֶׁנֶּאֱמַר (שמות לב, כד): וָאַשְׁלִכֵהוּ בָאֵשׁ וַיֵּצֵא הָעֵגֶל הַזֶּה, בָּא בְּצַלְאֵל וְרִפֵּא אֶת הַמַּכָּה, מָשָׁל לְתַלְמִידוֹ שֶׁל רוֹפֵא שֶׁנָּתַן רְטִיָּה עַל מַכָּה אַחַת וְנִתְרַפֵּאת, וְהָיוּ מְקַלְּסִין אוֹתוֹ, אָמַר לָהֶם רַבּוֹ קַלְּסוּ לִי שֶׁלִּמַּדְתִּיו. כָּךְ הָיוּ הַכֹּל אוֹמְרִים בְּצַלְאֵל בְּחָכְמָתוֹ וּבִתְבוּנָתוֹ עָשָׂה אֶת הַמִּשְׁכָּן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי הוּא שֶׁבְּרָאתִיו וְלִמַּדְתִּיו, שֶׁנֶּאֱמַר: הִנֵּה אָנֹכִי בָּרָאתִי חָרָשׁ, לְפִיכָךְ אָמַר משֶׁה: רְאוּ קָרָא ה' בְּשֵׁם.
Another matter: “See, the Lord has called by name” – that is what is written: “Behold I created the smith” (Isaiah 54:16) – this is Betzalel. “Who fans the coal flame” (Isaiah 54:16) – Israel sinned with fire, as it is stated: “I cast it in the fire, and this calf emerged” (Exodus 32:24); Betzalel came and healed the wound. This is analogous to a doctor’s apprentice who placed a bandage on a certain wound and it healed, and they were lauding him. His mentor said to them: ‘Laud me, for I taught him.’ So too, everyone was saying that Betzalel with his wisdom and his understanding crafted the Tabernacle. The Holy One blessed be He said: It is I who created him and taught him, as it is stated: “Behold I created the smith.” That is why Moses said: “See, the Lord has called by name.”
דָּבָר אַחֵר, רְאוּ קָרָא ה' בְּשֵׁם בְּצַלְאֵל, הֲדָא הוּא דִכְתִיב (הושע יד, ה): אֶרְפָּא מְשׁוּבָתָם אֹהֲבֵם נְדָבָה, מַה כְּתִיב לְמַעְלָה (שמות לה, כט): הֵבִיאוּ בְנֵי יִשְׂרָאֵל נְדָבָה לַה', וְאַחַר כָּךְ רְאוּ קָרָא ה' בְּשֵׁם בְּצַלְאֵל, אֶלָּא כְּשֶׁעָשׂוּ הָעֵגֶל אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה: (שמות לב, י): וְעַתָּה הַנִּיחָה לִי וגו', אָמַר לוֹ בְּדֹק אוֹתָן שֶׁיַּעֲשׂוּ אֶת הַמִּשְׁכָּן, מַה כְּתִיב בְּאוֹתָהּ קַלְקָלָה: (שמות לב, ב): פָּרֲקוּ נִזְמֵי הַזָּהָב, וּמַה הֵבִיאוּ נְזָמִים, וּכְשֶׁעָשׂוּ הַמִּשְׁכָּן עָשׂוּ אוֹתוֹ נְדָבָה, וּמַה כְּתִיב: (שמות לה, כב): כֹּל נְדִיב לֵב הֵבִיאוּ חָח וָנֶזֶם טַבַּעַת וְכוּמָז, בִּנְזָמִים חָטְאוּ וּבִנְזָמִים נִתְרַצֶּה לָהֶם, וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת עַל יְדֵי הוֹשֵׁעַ (הושע ב, א): וְהָיָה בִּמְקוֹם אֲשֶׁר יֵאָמֵר לָהֶם לֹא עַמִּי אַתֶּם יֵאָמֵר לָהֶם בְּנֵי אֵל חָי, אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כָּתַבְתָּ (שמות כא, לז): כִּי יִגְנֹב אִישׁ שׁוֹר אוֹ שֶׂה וּטְבָחוֹ אוֹ מְכָרוֹ חֲמִשָּׁה בָקָר יְשַׁלֵּם תַּחַת הַשּׁוֹר, הֲרֵי הֵבִיאוּ חֲמִשָּׁה: חָח, וָנֶזֶם, טַבַּעַת, עָגִיל, וְכוּמָז.
Another matter: “See, the Lord has called by name Betzalel” – that is what is written: “I will heal their waywardness; I will love them gratuitously [nedava]” (Hosea 14:5). What is written previously? “The children of Israel brought it as a freewill offering [nedava] to the Lord” (Exodus 35:29). Thereafter, “See, the Lord has called by name, Betzalel.”15Why does the verse first relate that they brought all the materials and only afterward mention that Betzalel was in charge? It is, that when they crafted the calf, the Holy One blessed be He said to Moses: “Now let Me be…[and I will eradicate them]” (Exodus 32:10). He said to Him: ‘Test them; have them craft the Tabernacle.’ What is written in that iniquity? “Remove the gold rings” (Exodus 32:2). What did they bring? They brought rings.16They donated gold rings for the construction of the Golden Calf. When they crafted the Tabernacle they brought it as a freewill offering. What is written? “Everyone generous of heart brought a bracelet, an earring, a ring, and a girdle” (Exodus 35:22). With rings they sinned and with rings He was reconciled with them. The Divine Spirit called out through Hosea: “It will be that instead of it being said to them: You are not My people, it will be said to them: Children of the living God” (Hosea 2:1). Moses said before the Holy One blessed be He: ‘You wrote: “If a man steals an ox or a sheep and slaughters it or sells it, he shall pay five oxen for the ox” (Exodus 21:37). They brought five: Bracelet, earring, ring, nose ring, and girdle.”’