שמות רבה מ׳Shemot Rabbah 40

Section 1א׳

וַיְדַבֵּר ה' רְאֵה קָרָאתִי בְּשֵׁם בְּצַלְאֵל, כָּךְ פָּתַח רַבִּי תַּנְחוּמָא בַּר אַבָּא, (איוב כח, כז): אָז רָאָהּ וַיְסַפְּרָהּ הֱכִינָהּ וְגַם חֲקָרָהּ. צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא וְרָאָה שֶׁיִּשְׂרָאֵל מְקַבְּלִין אֶת הַתּוֹרָה, שֶׁאִלּוּלֵי כֵן לֹא בָּרָא הָעוֹלָם, שֶׁנֶּאֱמַר: אָז רָאָהּ וַיְסַפְּרָהּ, וּמַה כְּתִיב אַחֲרָיו (איוב כח, כח): וַיֹּאמֶר לָאָדָם הֵן יִרְאַת ה' הִיא חָכְמָה, וְאֵין אָדָם אֶלָּא יִשְׂרָאֵל, שֶׁנֶּאֱמַר (יחזקאל לד, לא): וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם. אָז רָאָהּ וַיְסַפְּרָהּ, בְּסִינָי. הֱכִינָהּ, בְּאֹהֶל מוֹעֵד. וְגַם חֲקָרָהּ, בְּעַרְבוֹת מוֹאָב בְּאֵלֶּה הַדְּבָרִים. דָּבָר אַחֵר, אָז רָאָהּ וַיְסַפְּרָהּ, אָמְרוּ רַבָּנָן צָרִיךְ אָדָם לִהְיוֹת נוֹטֵל מָשָׁל לוֹמַר פִּרְקוֹ אוֹ אַגָּדָתוֹ אוֹ מִדְרָשׁוֹ, בְּשָׁעָה שֶׁהוּא מְבַקֵּשׁ לְאָמְרָם בַּצִּבּוּר לֹא יֹאמַר הוֹאִיל שֶׁאֲנִי יוֹדֵעַ בְּיָפֶה כְּשֶׁאֶכָּנֵס לִדְרשׁ אֲנִי אוֹמֵר, אָמַר רַב אַחָא מִן הָאֱלֹהִים אַתָּה לָמֵד, כְּשֶׁבִּקֵּשׁ לוֹמַר תּוֹרָה לְיִשְׂרָאֵל אֲמָרָהּ אַרְבַּע פְּעָמִים בֵּינוֹ לְבֵין עַצְמוֹ עַד שֶׁלֹא אֲמָרָהּ לְיִשְׂרָאֵל, שֶׁנֶּאֱמַר: אָז רָאָהּ וַיְסַפְּרָהּ הֱכִינָהּ וְגַם חֲקָרָהּ, וְאַחַר כָּךְ וַיֹּאמֶר לָאָדָם, וְכֵן (שמות כ, א): וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה, וְאַחַר כָּךְ לֵאמֹר לְיִשְׂרָאֵל. אָמְרוּ רַבָּנָן רַבִּי יוֹחָנָן בֶּן תּוֹרְתָא פַּעַם אַחַת בָּא לִפְנֵי רַבִּי עֲקִיבָא אָמַר לוֹ עֲמֹד וּקְרָא בַּתּוֹרָה, אָמַר לָהֶם לֹא עָבַרְתִּי עַל הַפָּרָשָׁה, וְשִׁבְּחוּהוּ חֲכָמִים, הֱוֵי: אָז רָאָהּ וַיְסַפְּרָהּ. אָמַר רַבִּי הוֹשְׁעְיָא כָּל מִי שֶׁהוּא יוֹדֵעַ וְאֵין בְּיָדוֹ יִרְאַת חֵטְא אֵין בְּיָדוֹ כְּלוּם. כָּל נַגָּר שֶׁאֵין בְּיָדוֹ אֶרְגַּלְיָא שֶׁלּוֹ אֵינוֹ נַגָּר, לָמָּה שֶׁקַּפֻּלִּיּוֹת שֶׁל תּוֹרָה בְּיִרְאַת חֵטְא, שֶׁנֶּאֱמַר (ישעיה לג, ו): יִרְאַת ה' הִיא אוֹצָרוֹ. אָמַר רַבִּי יוֹחָנָן, כָּל מִי שֶׁיּוֹדֵעַ תּוֹרָה וְאֵינוֹ עוֹשֶׂה, מוּטָב לוֹ שֶׁלֹא יָצָא לָעוֹלָם, אֶלָּא נֶהֶפְכָה הַשִּׁלְיָא עַל פָּנָיו. לְכָךְ נֶאֱמַר: וַיֹּאמֶר לָאָדָם הֵן יִרְאַת ה' וגו'. אָמַר רַבִּי חִיָּא בַּר אַבָּא, מַהוּ הֵן יִרְאַת ה' וגו', אָמַר הָאֱלֹהִים אִם הָיוּ לְךָ מַעֲשִׂים טוֹבִים אֲנִי נוֹתֵן לְךָ שָׂכָר, וּמַה שָׂכָר, תּוֹרָה, שֶׁנֶּאֱמַר: וַיֹּאמֶר לָאָדָם הֵן יִרְאַת ה' הִיא חָכְמָה וְסוּר מֵרַע בִּינָה, וְאִם סַרְתָּ מִן הָרָע, אֲנִי מַעֲמִיד מִמְּךָ בְּנֵי אָדָם שֶׁמְּבִינִים בַּתּוֹרָה, מֵהֵיכָן אַתָּה לָמֵד מִיּוֹכֶבֶד וּמִרְיָם בְּעֵת שֶׁיָּרְאוּ מֵהָאֱלֹהִים, כְּדִכְתִיב (שמות א, יז): וַתִּירֶאןָ הַמְיַלְדוֹת אֶת הָאֱלֹהִים. אָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא שְׂכַר הַיִּרְאָה תּוֹרָה, שֶׁמִּיּוֹכֶבֶד הֶעֱמִיד הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת משֶׁה וְזָכָה שֶׁתִּכָּתֵב הַתּוֹרָה עַל שְׁמוֹ, שֶׁנֶּאֱמַר (מלאכי ג, כב): זִכְרוּ תּוֹרַת משֶׁה עַבְדִּי, וּכְתִיב (דברים לג, ד): תּוֹרָה צִוָּה לָנוּ משֶׁה, מִרְיָם עַל יְדֵי שֶׁסָּרָה מִן הָרַע וּמִן הַחֵטְא הֶעֱמִיד מִמֶּנָּהּ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּצַלְאֵל וְזָכָה לְחָכְמָה וּלְבִינָה, הֲדָא הוּא דִכְתִיב: רְאֵה קָרָאתִי בְשֵׁם בְּצַלְאֵל, וּכְתִיב (שמות לא, ג): וָאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת.

“The Lord spoke to Moses saying: See, I have called by name Betzalel, son of Uri, son of Hur, of the tribe of Judah” (Exodus 31:1–2). “The Lord spoke…See, I have called by name Betzalel,” this is how Rabbi Tanḥuma bar Abba began: “Then He saw it and related it, prepared it, and also studied it” (Job 28:27). The Holy One blessed be He foresaw that Israel would accept the Torah, as had it not been so, He would not have created the world, as it is stated: “Then He saw it and related it.” What is written thereafter? “He said to man [adam]: Behold, the fear of the Lord, that is wisdom” (Job 28:28). Adam is nothing other than Israel, as it is stated: “You, My flock, flock of My pasture, you are man [adam]” (Ezekiel 34:31). “Then He saw it and related it,” at Sinai; “prepared it,” in the Tent of Meeting; “and also studied it,” on the plains of Moav in the book of Deuteronomy. Another matter, “then He saw it and related it,” the Rabbis said: A person must take an example in saying his chapter of halakha, his aggada, or his midrash. When he seeks to say them in public, he should not say: ‘Since I know it well, when I enter to lecture I will speak.’ Rav Aḥa said: You learn it from God. When He sought to relate the Torah to Israel, He said it four times to Himself before He said it to Israel, as it is stated: “Then He saw it and related it, prepared it, and also studied it” and then: “He said to man…” Likewise, “God spoke all these matters” (Exodus 20:1), and then “saying” (Exodus 20:1) to Israel. The Rabbis say: One time Rabbi Yoḥanan ben Toreta came before Rabbi Akiva. [Rabbi Akiva] said to him: ‘Stand and read the Torah.’ He said to them: ‘I did not review the portion,’ and the Rabbis praised him. That is, “then He saw it and related it.” Rabbi Hoshaya said: Anyone who is knowledgeable but lacks fear of sin has nothing, [just like] a carpenter who does not have his tools is not a carpenter. Why? It is because the chains supporting the Torah are the fear of God, as it is stated: “The fear of the Lord, that is his treasure” (Isaiah 33:6). Rabbi Yoḥanan said: Anyone who is knowledgeable in Torah but does not perform, it would have been preferable for him had the placenta overturned and he had not come into the world. That is why it is stated: “He said to man [adam]: Behold, the fear of the Lord, [that is wisdom]” (Job 28:28). Rabbi Ḥiya bar Abba said: What is “Behold, the fear of the Lord…”? God said: ‘If you had good deeds, I will give you reward.’ What reward? Torah, as it is stated: “He said to man: Behold, the fear of the Lord, that is wisdom, and turning away from evil is understanding” (Job 28:28). ‘If you turned away from evil, I will produce from you people who have understanding of the Torah.’ From where do you derive this? From Yokheved and Miriam, when they feared God; as it is written: “The midwives feared God” (Exodus 1:17). Rabbi Berekhya said in the name of Rabbi Ḥiyya bar Abba: The reward for fear is Torah as, from Yokheved, the Holy One blessed be He produced Moses, and he was privileged that the Torah would be ascribed to him, as it is stated: “Remember the Torah of Moses, My servant” (Malachi 3:23), and it is written: “Moses commanded us the Torah” (Deuteronomy 33:4). Miriam, because she distanced herself from evil and from sin, the Holy One blessed be He produced Betzalel from her, and he merited wisdom and understanding. That is what is written: “See, I have called by name Betzalel” (Exodus 31:2), and it is written: “I have filled him with the spirit of God, with wisdom, with understanding and with knowledge” (Exodus 31:3).

Section 2ב׳

דָּבָר אַחֵר, קָרָאתִי בְשֵׁם בְּצַלְאֵל, אֵין כְּתִיב כָּאן, אֶלָּא רְאֵה קָרָאתִי, אַתָּה מוֹצֵא כְּשֶׁעָלָה משֶׁה לַמָּרוֹם הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל כְּלֵי הַמִּשְׁכָּן וְאָמַר לוֹ כָּךְ וְכָךְ עֲשֵׂה (שמות כה, לא): וְעָשִׂיתָ מְנֹרַת, (שמות כה, כג): וְעָשִׂיתָ שֻׁלְחָן, (שמות ל, א): וְעָשִׂיתָ מִזְבֵּחַ, כָּךְ כָּל מַעֲשֵׂה הַמִּשְׁכָּן. בָּא משֶׁה לֵירֵד סָבוּר שֶׁהוּא עוֹשֶׂה אוֹתוֹ, קָרָא לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ משֶׁה מֶלֶךְ עֲשִׂיתִיךָ אֵין דֶּרֶךְ הַמֶּלֶךְ לַעֲשׂוֹת דָּבָר, אֶלָּא גּוֹזֵר וַאֲחֵרִים עוֹשִׂים, אַף אַתָּה אֵין לְךָ רְשׁוּת לַעֲשׂוֹת דָּבָר אֶלָּא אֱמֹר לָהֶם וְהֵם עוֹשִׂין, וְלֹא אָמַר לוֹ לְמִי יֹאמַר, אָמַר משֶׁה לְמִי אֹמַר, אָמַר לוֹ אֲנִי מַרְאֶה לָךְ, וּמֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא הֵבִיא לוֹ סִפְרוֹ שֶׁל אָדָם הָרִאשׁוֹן וְהֶרְאָה לוֹ כָּל הַדּוֹרוֹת שֶׁהֵן עֲתִידִין לַעֲמֹד מִבְּרֵאשִׁית עַד תְּחִיַּת הַמֵּתִים, דּוֹר וָדוֹר וּמְלָכָיו, דּוֹר וָדוֹר וּמַנְהִיגָיו, דּוֹר וָדוֹר וּנְבִיאָיו. אָמַר לוֹ כָּל אֶחָד וְאֶחָד הִתְקַנְתִּיו מֵאוֹתָהּ שָׁעָה, וְכֵן בְּצַלְאֵל מֵאוֹתָהּ שָׁעָה הִתְקַנְתִּיו, הֱוֵי: רְאֵה קָרָאתִי בְשֵׁם בְּצַלְאֵל.

Another matter, “I have called by name Betzalel” is not written here, but rather, “see, I have called.” You find that when Moses ascended On High, the Holy One blessed be He showed him all the vessels of the Tabernacle and said to him: ‘Craft in such and such a manner: “you shall craft a candelabrum” (Exodus 25:31); “you shall craft a table” (Exodus 25:23); “you shall craft an altar” (Exodus 30:1), and so for all the crafting of the Tabernacle. Moses readied to descend [Mount Sinai] under the impression that he would be crafting it. The Holy One blessed be He called him and said to him: ‘Moses, I have made you king; it is not the way of a king to craft anything, but rather, he decrees and others craft. You, too, do not have license to craft anything, but rather, say to them and they will craft it.’ But He did not say to whom he should say. Moses said: ‘To whom shall I say?’ He said to him: ‘I will show you.’ What did the Holy One blessed be He do? He brought him the book of Adam the first man, and showed him all the generations that are destined to stand from Genesis until the revival of the dead, each generation and its kings, each generation and its leaders, each generation and its prophets. He said to him: ‘Each and every one I appointed from that time. Likewise, I appointed Betzalel from that time.’ That is, “see, I have called by name Betzalel.”

Section 3ג׳

דָּבָר אַחֵר, רְאֵה קָרָאתִי בְשֵׁם בְּצַלְאֵל, הֲדָא הוּא דִכְתִיב (קהלת ו, י): מַה שֶּׁהָיָה כְּבָר נִקְרָא שְׁמוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, מִי שֶׁהִתְקַנְתִּיו מֵרֹאשׁ שֶׁיַּעֲשֶׂה הַמִּשְׁכָּן כְּבָר קָרָאתִי לוֹ שֵׁם, מַהוּ (קהלת ז, י): וְנוֹדָע אֲשֶׁר הוּא אָדָם, עַד שֶׁאָדָם הָרִאשׁוֹן מוּטָל גֹּלֶם הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל צַדִּיק וְצַדִּיק שֶׁעָתִיד לַעֲמֹד מִמֶּנּוּ, יֵשׁ שֶׁהוּא תָּלוּי בְּרֹאשׁוֹ שֶׁל אָדָם, וְיֵשׁ שֶׁהוּא תָּלוּי בְּשַׂעֲרוֹ, וְיֵשׁ שֶׁהוּא תָּלוּי בְּמִצְחוֹ, וְיֵשׁ בְּעֵינָיו, וְיֵשׁ בְּחוֹטְמוֹ, וְיֵשׁ בְּפִיו, וְיֵשׁ בְּאָזְנוֹ, וְיֵשׁ בְּמַלְתִּין [זה מקום הנזם]. וְתֵדַע לְךָ בְּשָׁעָה שֶׁהָיָה אִיּוֹב מְבַקֵּשׁ לְהִתְוַכֵּחַ עִם הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאָמַר (איוב כג, ג ד): מִי יִתֵּן יָדַעְתִּי וְאֶמְצָאֵהוּ, אֶעֶרְכָה לְפָנָיו מִשְׁפָּט. הַקָּדוֹשׁ בָּרוּךְ הוּא מְשִׁיבוֹ אַתָּה מְבַקֵּשׁ לְהִתְוַכֵּחַ עִמִּי (איוב לח, ד): אֵיפֹה הָיִיתָ בְּיָסְדִי אָרֶץ, מַהוּ אֵיפֹה, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אִיּוֹב, אֱמֹר לִי הָאֵיפָה שֶׁלְךָ בְּאֵיזֶה מָקוֹם הָיְתָה תְּלוּיָה, בְּרֹאשׁוֹ אוֹ בְּמִצְחוֹ אוֹ בְּאֵיזֶה אֵבָר שֶׁלּוֹ, אִם יוֹדֵעַ אַתָּה בְּאֵיזֶה מָקוֹם הָיְתָה אֵיפָתְךָ אַתָּה מִתְוַכֵּחַ עִמִּי, הֱוֵי: אֵיפֹה הָיִיתָ, הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם עַל יְדֵי שֶׁאָמַר דָּבָר אֶחָד בָּנָיו יוֹרְדִין לְמִצְרַיִם וּמִשְׁתַּעְבְּדִין בְּמִצְרַיִם, הֶרְאָה אוֹתוֹ לְמשֶׁה עוֹמֵד וְגוֹאֲלָם, הֶרְאָה לוֹ לְיוֹסֵף זָן אֶת הַשְּׁבָטִים, הֶרְאָה לוֹ לְמשֶׁה מוֹשֵׁחַ נְבִיאִים, הֶרְאָה לוֹ לִשְׁמוּאֵל מוֹשֵׁחַ מְלָכִים, לִיהוֹשֻׁעַ מַכְנִיס יִשְׂרָאֵל לָאָרֶץ, לְדָוִד מְיַסֵּד הַבַּיִת, לִשְׁלֹמֹה בּוֹנֵהוּ, לַעֲתַלְיָה אֵם אֲחַזְיָה וּבָנֶיהָ מְנַתְּקִין אֶת מַסְמְרוֹת הַזָּהָב שֶׁל בֵּית הַמִּקְדָּשׁ, יְהוֹיָדָע מְתַקֵן, אָמוֹן עוֹשֶׂה עֲבוֹדַת כּוֹכָבִים, יֹאשִׁיָה מְבַעֲרָהּ, נְבוּכַדְנֶצַּר מַחֲרִיב הַבַּיִת, דָּרְיָוֶשׁ בּוֹנֶה אוֹתוֹ, וְהֶרְאָהוּ לִבְצַלְאֵל עוֹשֶׂה הַמִּשְׁכָּן, הֱוֵי: רְאֵה קָרָאתִי בְשֵׁם בְּצַלְאֵל.

Another matter, “see, I have called by name Betzalel,” that is what is written: “What was, its name has already been called” (Ecclesiastes 6:10). The Holy One blessed be He said: ‘The one whom I appointed at the outset so that he would craft the Tabernacle, I have already called him by name.’ What is, “it is known that he is a man”? (Ecclesiastes 6:10). While Adam the first man was still a shapeless mass, the Holy One blessed be He showed him each and every righteous person that was destined to emerge from him. Some were suspended on Adam’s head, some were suspended on his hair, some were suspended on his forehead, some on his eyes, some on his nose, some on his mouth, some on his ear, and some on his earlobes . Know that when Job sought to argue with the Holy One blessed be He, and said: “If only I could know and find Him…I would organize my case before Him” (Job 23:3–4), the Holy One blessed be He responded to him: ‘Do You seek to argue with Me? “Where [eifo] were you when I founded the earth?”’ (Job 38:4). What is eifo? Rabbi Shimon ben Lakish said: The Holy One blessed be He said to him: ‘Job, tell me the origins of your soul [haeifa]. From which place was [your soul] suspended, from [Adam’s] head, from his forehead, or from which of his [other] limbs? If you know at what place were the origins of your soul, you may argue with Me.’ That is, “where [eifo] were you…?” The Holy One blessed be He showed [Adam] Abraham. Because he said one matter, his descendants descended to Egypt and were enslaved in Egypt. He showed him Moses arising and redeeming them. He showed him Joseph supporting the tribes. He showed him Moses anointing prophets. He showed him Samuel anointing kings; Joshua taking Israel into the Land; David laying the foundation for the Temple; Solomon building it; Atalya mother of Ahaziah and her sons detaching the golden nails from the Temple; Yehoyada repairing it; Amon engaging in idol worship; Yoshiya eliminating it; Nebuchadnezzar destroying the Temple; Darius building it; and He showed him Betzalel building the Tabernacle. That is, “see, I have called by name Betzalel.”