Bostoner Torah Insights: Bostoner ‘Chassidus’ in English and Hebrew: Parshas Vayakhel Pikudei (HaChodesh) – 25 Adar
Bostoner Torah Insights - Yerushalayim
Bostoner Torah Insights
Bostoner ‘Chassidus’ in English
Parshas Vayakhel Pikudei (HaChodesh) – 25 Adar 5786
Bostoner Rebbe shlit’a – Yerushalayim
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The Gemara (Brachos 55a) relates a dialogue between Moshe Rabbeinu and Betzalel regarding the the order of how the Mishkan should be built. "When Hashem told Moshe to go and tell Betzalel to make the Mishkan structure, Aron box, and Keylim vessels, Moshe reversed the order and said, 'Make the Aron, Keylim and Mishkan'. Betzalel said, 'Moshe Rabbeinu, normally one builds a house and then brings in his vessels, and you are instructing me to first make the Aron and Keylim. Where shall I put the Keylim once I make them. Perhaps, Hashem told you to make the Mishkan followed by the Aron and Keylim'. Moshe responded, 'Perhaps you were in the shadow of Hashem and you knew'." Note that the phrase, 'in the shadow of Hashem' בצל קל, is hinting to the meaning behind the name 'Betzalel' בצלאל.
Both Rashi, Tosfos and other commentaries on the Gemara (Brachos 55a) explain that although in Parshas Ki Tisa (Shemos 31:11-12) and Parshas Vayakhel (Shemos 35:11-12) the order is always Mishkan followed by Keylim, back in Parshas Terumah (Shemos 25:10–26:30) we find the description of the Keylim followed by the Mishkan. The Pnei Yehoshua (Brachos 55a) suggests that one could learn that since Hashem related all of these components in various orders that there was no absolute command involving order or priority. We find this by the order given to "Moshe/Aharon" (see Rashi to Shemos 6:26) as well as "father/mother" (see Shemos 20:12 and Vayikra 19:3, as well as Kiddushin 31a) to show that they are equal. The Tzlach (Brachos 55a) there also suggests that "Hashem gave them the choice to decide which component would be constructed first".
Although Betzalel gave his logical suggestion that "normally one builds a house and then brings in his vessels" otherwise he had no place to put the vessels, Moshe could have suggested an alternative reason why the Aron should be constructed first. For example, there is a general rule of 'M'Kudesh V'She'aino M'Kudash' (Zevachim 91a) that holier objects have priority over less holy objects, and the Aron was to be found in the Kodesh Kodashim. Also, as the Tzlach points out, the Midrash (Shemos Rabba 52:2) relates that in reality the Keylim sat in storage from Kislev for more than 3 months until the Mishkan was actually erected. Meaning that the reasoning Betzalel gave did not actually take place historically.
Perhaps we can suggest another way to understand the difference of opinion between Moshe and Betzalel. Moshe Rabeynu understood that the Keylim of the Mishkan: the Aron, the Mizbayach, the Shulchan, and the Menorah, were all there in the merit of Klal Yisroel, and not merely because they were contained within a physical building. The Shechina does not reside in the Mishkan, because of gold and silver, but because of the people. stone and mortar, but rather as the Gemara (Sanhedrin 39a) says, "Kol Bey Asara Shechina Shruya", wherever you have 10 men of Klal Yisroel gathered, the Shechina is there. The approach of Moshe Rabbeinu was that there really was no need for a building, since the Shechina could reside within Klal Yisroel (see Alshich to Shemos 25:8) and therefore the utensils could be constructed first and immediately utilized for Avodas HaKodesh.
Betzalel, not being of the spiritual stature of Moshe Rabeynu, was more down to earth. He knew the people would not comprehend how the Keylim could be used if they did not know or visualize a physical building, which would encompass spirituality. First they had to see the 'big picture' and only then could they understand the individual components.
In life too, the Gedolim are able to see that the 'big picture' and how it is made up of smaller pieces. They can analyze tiny particles and understand them individually and determine how they affect the entire whole. However, most people need to see the entire picture all at once to make sense of anything. Similarly, Betzalel viewed things 'in the shadow of Hashem', like ordinary people who need to to have some destination in order to channel their thoughts and minds spiritually. This is why Moshe concluded by saying to Betzalel, "you were in the shadow of Hashem". However, Moshe could perceive from a spiritual side, where he could see the Shechina without the need for everything else.
May we merit having the Shechina once again in our midst, with the coming of Moshiach Tzidkeynu Bimhera Biyamenu Amen.