Tafsiran yang Mengutip untuk Yesaya 41:4

SEE, I HAVE CALLED BY NAME BEZALEL THE SON OF URI, THE SON OF HUR. G-d said to Moses, See, I have called by name, and Moses said to Israel, See, the Eternal hath called by name.²⁰⁴And the question appears: Why was that special designation called for? The answer is that it was needed because etc. The reason for this is because Israel in Egypt had been crushed under the work in mortar and in brick,²⁰⁵Above, 1:14. and had acquired no knowledge of how to work with silver and gold, and the cutting of precious stones, and had never seen them at all. It was thus a wonder that there was to be found amongst them such a great wise-hearted man who knew how to work with silver and gold, and in cutting of stones [for setting] and in carving of wood, a craftsman, an embroiderer, and a weaver.²⁰⁶See further, 35:35. For even amongst those who study before the experts, you cannot find one who is proficient in all these crafts. And even those who know them and are used to doing them, if their hands are continually engaged in [work with] lime and mud, lose the ability to do with them such artistic and delicate work. Moreover, he [i.e. Bezalel] was a great Sage in wisdom, and in understanding, and in knowledge,²⁰⁷Verse 3. to understand the secret of the Tabernacle and all its vessels, why they were commanded and to what they hinted. Therefore G-d said to Moses that when he sees this wonder he should know that I filled him with the spirit of G-d,²⁰⁷Verse 3. to know all these things in order that he would make the Tabernacle. For it was His Will to make the Tabernacle in the wilderness, and He created him for His glory,²⁰⁸See Isaiah 43:7. And in Chapter Kinyan Torah: “Whatsoever the Holy One, blessed be He, created in His world He created it but for His glory.” Bezalel thus was born for that sacred purpose, as the thought continues to be unfolded by Ramban. for it is He that called the generations from the beginning,²⁰⁹Isaiah 41:4. — See Vol. I, p. 59, Note 240, for important note on this topic. it being similar in meaning to the verse, Before I formed thee in the belly I knew thee, and before thou camest forth out of the womb I sanctified thee.²¹⁰Jeremiah 1:5. The same type of expression we find in the verse, See that the Eternal hath given you the Sabbath; therefore He giveth you on the sixth day the bread of two days.²¹¹Above, 16:29. Here too the sense of the verse is: “See the wonder…”
Our Rabbis have on this topic a Midrash:²¹²Shemoth Rabbah 40:2. “G-d showed Moses the book of the first man and told him: ‘Each person I have given a role from that moment on, and Bezalel too I have given a role already then, as it is said, See, I have called by name Bezalel.’” This is similar to what I have explained. The Rabbis have also said:²¹³Berachoth 55a. “Bezalel knew how to combine the letters with which heaven and earth were created.” The purport of this saying is that the Tabernacle alludes to these matters [heaven and earth], and he knew and understood its secret.

לא בצדקתך, "Not because of your righteousness, etc." Moses meant that the Israelites' righteousness was not a reason for allowing them to dispossess other nations. This did not mean, however, that they were not a spiritually upright generation. Moses said something similar to the people in Deut. 4,4 when he attributed their being alive to their having cleaved to G'd. Such conduct does not, however, mean that other nations were to be killed on account of the Israelites' goodness. Had there not been a covenant with the patriarchs, G'd could not have justified expelling and killing the Canaanites on account of the Israelites. At the same time, the oath sworn by G'd to the patriarchs by itself would also not have resulted in the Israelites' victory over the Canaanites if they had not been wicked. We have a Mishnah in Eydiot 2,9 which states that "although a father confers upon his son certain attributes (genes) such as handsome appearance, intelligence, etc. etc., there is a limit to the effectiveness of such transfer of parental genes after a number of generations. The Mishnah bases this statement on Isaiah 41,4 קורא הדורות מראש, "He (G'd) determines ahead of time for how long the father can transmit his genes to successive generations." Raavad comments as follows on this statement. "G'd foresees whether a generation is deserving, and if so He allows these genes to be transmitted from father to son until a deserving generation arises such as the generation of Joshua. Thus far Raavad. From this we learn that in addition to G'd's promise to the fathers it is also essential that their descendants be worthy of that promise. Accordingly, Moses told the people that their righteousness was not enough by itself to bring about their conquest of the Holy Land. In fact their righteousness did not even help the oath to Abraham to be fulfilled. The only thing it was good for was to ensure that their conduct was no impediment to the good that G'd had promised being fulfilled now.

מי מלל לאברהם The word מי is used as an exclamation of praise alluding to the distinguished position of the Being spoken of. The sense therefore is: See, Who it is, and to what extent He keeps his promise! The Holy One, blessed be He, promises and performs!