ראה קראתי בשם בצלאל בן אורי בן חור. Anyone who is a leader of the Jewish people has to be endowed with superior wisdom and needs to be approved for his task by both G–d and the people whom he represents. Rabbi Yochanan made the appointment of communal leaders subject to a referendum (Berachot 55). He based this ruling on the verse quoted above (31,2). If the leader has found G–d's approval, why would he also need the people's approval? The Talmud describes there that G–d asked Moses if Betzalel was acceptable to him to which Moses replied "If he is acceptable to You how can he not be acceptable to me?" G–d explained that Betzalel must also have his approval. When Moses subsequently asked the Israelites if Betzalel was acceptable to them they answered that if he was the choice of both G–d and Moses he must certainly be their choice also. Israel's response seemed to lack logic, especially the statement that if a leader was acceptable to G–d he must be even more acceptable to them!

Actually, when we speak about a person being הגון, suitable for a certain task, such suitability consists of three aspects. Firstly, a person's performance must meet the standards expected of him. Secondly, sometimes a person performs a task in a manner totally satisfactory to G–d, but the people who observe the work performed are not satisfied that the work meets the specifications (because they are not sufficiently expert). Our sages have already taught us that there are occasions when a violation of one of G–d's commandments which was motivated by lofty ideals may rank ethically higher than a performance of a commandment in an off-handed manner (Horiyot 10). These two aspects of suitability are visible to all. There is a third aspect, namely the intention of the person carrying out the task as a representative of the community which is not visible to anyone except G–d. When Moses said to G–d that if Betzalel was acceptable to Him he would be acceptable to him, Moses, he referred to that part of acceptability which only G–d knows about, namely, whether Betzalel was properly motivated. A man free from defect in areas which are not subject to human scrutiny will certainly take care to be free from defects in matters subject to scrutiny by his peers.

The Israelites told Moses that if Betzalel's suitability had passed G–d's standards in areas that only G–d was competent to judge, and had passed Moses's standards in an area which Moses was competent to judge, then they were prepared to accept him even if in their own judgment he committed errors. They were willing to concede that in such a case their own judgment must be at fault.

On the same folio of the Talmud as that mentioned above, Rabbi Yochanan said that there are three fateful events which G–d announces personally. They are: "famine, good harvests, and the name of a good economic leader of the people." He brings scriptural proof for each one of these three. The verse cited to support the announcement by G–d of a suitable economic leader is our verse appointing Betzalel.

Why does G–d make a point of making these three announcements personally? We understand that the provision of a good harvest is something that G–d announces personally, because He did not entrust the key to rain to an intermediary, [it is one of three keys that G–d did not hand over to an intermediary Taanit 2 Ed.] The reason is that providing a livelihood for all creatures is as difficult a task as that of splitting the sea of reeds, something that could not be entrusted to an intermediary. Why did G–d reserve the right for Himself not to entrust such announcements as who would be leader, or that there would be a famine to an intermediary such as a prophet? I believe the reason is that if such events were to be announced by an intermediary the people would have such difficulty in justifying these choices that they would be deprived of their moral value. We find something analogous in Sanhedrin 26 where public announcements are to be made about who is unfit as a witness according to Rabbinic strictures, though according to Mosaic law such a person's testimony would be acceptable. Rabbi Alexandri in Megillah 17 interprets Psalms 10,15: שבור זרוע רשע, "break the arm of the wicked," as a reference to the price gouging that occurs during famine. G–d personally announced that the world's sustenance was due to the merit of Chanina who personally lived on the most frugal diet possible. People do not always understand why certain persons have achieved economic distinction and others have not. It is therefore necessary for G–d to announce that those persons who have achieved such wealth have done so because of G–d's own considerations and not because of their own innate ability.

We find that Moses was most insistent that G–d personally proclaim who would look after Israel's temporal needs; the Torah quotes Moses as using strong language in this regard in Numbers 27,15. Moses' request is introduced with the most unusual wording: וידבר משה אל ה' לאמור, Both the word וידבר, and the word לאמור are unusual. To whom did Moses expect G–d to relay his words? The Ari zal suggests that Moses was adamant that all the various layers of the heavens be informed who Israel's פרנס, economic leader would be.

לחשוב מחשבות לעשות. There is a hint here that one should contemplate the deeper significance of the commandment one is in the process of performing.

ויתאבלו ולא שתו איש עדיו עליו. The fact that the Israelites took off their jewelry while in morning teaches all of us that at a time when we contemplate our general conduct and examine our sins we should go into mourning, cry, sit on the ground, and in exchange for sackcloth remove costly garments, all in sorrow for having killed our soul through sin. Perhaps this will cause G–d to have pity on us.

והיה כל מבקש ה' יצא. The famous commentator Baal Haturim sees in these words a hint that in order to study Torah one must be willing to leave one's home and exile oneself. Another hint is the frequently recorded saying of our sages: צא ולמד, "leave and study!"

I have explained the meaning of the thirteen facets of G–d's relationship with errant man in a different context. I wish to add only that when man adopts the virtues G–d showed Moses, the chances are that G–d will respond in kind.

ויראו מגשת אליו. Our sages comment on the debilitating power of sin evident from this verse. Before the sin the Jewish people were able to face the שכינה without flinching. Now, after having sinned, they were afraid to even approach Moses who, after all, was only an intermediary. We must learn from this how important it is to purify ourselves, to sanctify ourselves so that all residues of impurities due to sin are expunged. Once we have removed all traces of sin, the good we do will have its desired impact.