שמות רבה מ״חShemot Rabbah 48

Section 1א׳

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). “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. 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; when he dies, one reckons for him the time that he lived. 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.”

Section 2ב׳

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.” 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). “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? 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; “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). 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.

Section 3ג׳

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. 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.”