Chasidut sur L’Exode 38:23
וְאִתּ֗וֹ אָהֳלִיאָ֞ב בֶּן־אֲחִיסָמָ֛ךְ לְמַטֵּה־דָ֖ן חָרָ֣שׁ וְחֹשֵׁ֑ב וְרֹקֵ֗ם בַּתְּכֵ֙לֶת֙ וּבָֽאַרְגָּמָ֔ן וּבְתוֹלַ֥עַת הַשָּׁנִ֖י וּבַשֵּֽׁשׁ׃ (ס)
secondé par Oholiab, fils d’Ahisamak, de la tribu de Dan, artisan et artiste, brodeur en étoffes d’azur, de, pourpre, d’écarlate et de fin lin.
Kedushat Levi
Exodus 38,23. “and at his side, Oholiov son of Achisamach of the tribe of Dan, carver and designer, etc.;” Our sages in Chagigah 14 comment on the words חרש וחושב by explaining that the word חרש, or חרשים refers to a wise student, who as soon as he opens his mouth causes his teachers to become even wiser when they hear his questions, whereas חרשים are people who when they open their mouths cause others to fall silent, acknowledging superior knowledge.
Perhaps the Talmud refers to two levels of serving G’d; the first uses his intellect, i.e. the common sense G’d has endowed him with to do so, whereas the second does so by contemplating the enormity of the אין סוף, the indescribable superiority of the Creator, something that our common sense cannot even try to comprehend. This distinction has been alluded to in Numbers 12,8 [where the subject is Miriam and Aaron having compared their statures as prophets to that of Moses, Ed.] When G’d explains to them that Moses’ stature of prophecy enables him to תמונת ה' יביט, “to conceptually visualize the Creator as if he saw a picture of Him,” He alluded to the Divine assistance Moses enjoyed when visualizing such difficult concepts. He would only have been able to do so if he had first abandoned and negated any attempt to comprehend G’d’s essence by applying ordinary human intellect. People on that level are described in the Torah as חרש, having made themselves deaf to “normal” ways of perceiving and comprehending phenomena they see. When a person, after having been granted such superhuman perceptions and insights, reverts to his day to day routine, a residue of his experiences while he was on a higher level remains, i.e. he is filled with שפע, divinely transmitted spiritual largesse. As a result he is able to perform the work performed by embroiderers both on blue woolen fabrics, תכלת, and on purple and crimson coloured woolen fabrics, ארגמן. [The finished product of Oholiov’s handiwork reflected that he had been divinely inspired. Ed.]
Perhaps the Talmud refers to two levels of serving G’d; the first uses his intellect, i.e. the common sense G’d has endowed him with to do so, whereas the second does so by contemplating the enormity of the אין סוף, the indescribable superiority of the Creator, something that our common sense cannot even try to comprehend. This distinction has been alluded to in Numbers 12,8 [where the subject is Miriam and Aaron having compared their statures as prophets to that of Moses, Ed.] When G’d explains to them that Moses’ stature of prophecy enables him to תמונת ה' יביט, “to conceptually visualize the Creator as if he saw a picture of Him,” He alluded to the Divine assistance Moses enjoyed when visualizing such difficult concepts. He would only have been able to do so if he had first abandoned and negated any attempt to comprehend G’d’s essence by applying ordinary human intellect. People on that level are described in the Torah as חרש, having made themselves deaf to “normal” ways of perceiving and comprehending phenomena they see. When a person, after having been granted such superhuman perceptions and insights, reverts to his day to day routine, a residue of his experiences while he was on a higher level remains, i.e. he is filled with שפע, divinely transmitted spiritual largesse. As a result he is able to perform the work performed by embroiderers both on blue woolen fabrics, תכלת, and on purple and crimson coloured woolen fabrics, ארגמן. [The finished product of Oholiov’s handiwork reflected that he had been divinely inspired. Ed.]
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