Comentários de Citação sobre Êxodo 35:30

ראה קראתי בשם בצלאל, “See I have called by name Betzalel, etc.” When Moses informs the Israelites of G’d having appointed Betzalel as chief architect for the construction of the Tabernacle and all that was connected with it, he repeats this formula i.e. ראו קרא ה' בשם בצלאל. This had to be mentioned as it was quite impossible to find amongst the Israelites who had been bricklayers of a primitive kind anyone who could possibly excel in the disciplines required to master the task of constructing such a portable Sanctuary. Even if by chance there had been the odd individual who had some expertise in one of the many arts and crafts needed for this project prior to becoming enslaved, he would long ago have forgotten it. When the Torah lists the various disciplines in which experts were required for this work this teaches us that only someone divinely inspired could possibly have mastered all these arts. It is not surprising therefore that our sages have said (Berachot 55) that Betzalel knew how to employ the letters of the alphabet and to arrange them in a way G’d had arranged them when He used them to create the universe. In our paragraph the Torah writes that G’d had filled Betzalel with “a divine spirit, with wisdom, with insight, and knowledge etc., etc.” Solomon used similar language when describing how G’d created the universe (Proverbs 3,19-20) “The Lord founded the earth with wisdom, He established the heavens with understanding; by His knowledge the depths were broken up, and clouds drop down the dew.” The words: “see here how I have called Betzalel by name,” mean that the Israelites should marvel that already at the time of creation G’d had made provision for a man of the wisdom of Betzalel to be on earth, to be part of the Jewish people, at a time when his talents would be required. The literal meaning of his name is that “he was in the shade or shadow of the Lord.” The word בשם has a dual meaning, telling us also that He had been an intimate of G’d just as G’d would say to Moses (33,17) ואדעך בשם, “I have known you by name,” i.e. “I have given you a glimpse of part of My Holy Name (essence).”
Not only Betzalel, but most certainly all the prophets, had all experienced emanations from this great and Holy name of Hashem.

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.

Whereby they listen to auguries or sorcerers, etc. Rashi means to say: Do not ask that the plain meaning of the verse, “Adonoy, your God, has not given you so,” implies that Hashem had already commanded them earlier that there should be no sorcerers, auguries and magicians among them, yet, where do we find that He commanded this? Rashi answers that He did command earlier that there should be no sorcerers and auguries, for this is why he rested His Divine Presence on the prophets so that you should listen to the prophets. The reason Rashi says “the Holy One Blessed Is He” and not “Adonoy, your God” [note that this phrase “the Holy One Blessed Is He” is missing in our version of Rashi’s text] is to indicate that the verse here did not have to mention “your God” which always indicates the giving of a reason, that He is your God and He is the possessor of power and authority Who brought you to the Land, as in the verse, “Walk in perfect trust with Adonoy, your God (v. 13),” because since I am your God it is fitting to make an effort to be with Me and to cleave to Me. But here where it is only relating facts there is no need to add “your God” but only “Adonoy,” as in the verse, "See, Adonoy has designated by name [etc.] (Shmos 35:30),” and many others like it. And the reason Rashi does not mention the “Adonoy” [as it appears in the verse but writes instead “the Holy One Blessed Is He”] is so that we do not think he wrote briefly. (Re”m)