Love to Change the World

When I began interviewing/being interviewed by yeshivot last Av, I presented myself as an ambitious man who sees a world that is in need of healing but that has a tremendous potential for good. A wise Rosh Yeshiva suggested that a Jew would do well to start the process of healing the world with himself.
Parshat Vayakhel includes an encoded instruction for the would-be world-builder in us to purify and dedicate his own little mishkan.
"See, Hashem called by name Betzalel, son of Uri, son of Hur of the tribe of Yehuda, and he has filled him with the Spirit of G-d in wisdom, in understanding, and in knowledge, and in all manner of workmanship; and to contrive works of art, to work in gold, and in silver, and in copper, and in the cutting of stones, to set them, and in carving of wood, to make all manner of artistic work. And He has put in his heart that he many teach, both he and Oholiav…"
For thousands of years, commentators looked into the Torah and saw two prototypical Jews: Rabbi Shimon bar Yochai (the author of the Zohar), who exemplifies one unflinchingly engrossed in Torah study, and his contemporary, Rabbi Yishmael, who exemplifies one who uses creativity to improve the world as a positive value in itself. Tradition wants us to aim for the ideal: to live the Torah, involving the whole of ourselves in divine service and study, and using its tools to create a world around us that reflects it.
History shows that pound for pound, Jews influence the course of world events in vast disproportion to their numbers. It is for this reason that we bear great responsibility-and suffer great pain-for our imprint on society. As such, we would do well to teach our hearts and minds that our environmental interaction is to be one of purity, inspiration, and clarity of purpose.
Nehama Leibowitz reminds us that "The building of the Tabernacle signifies man's making of a house for G-d, paralleling G-d's making of a world for man." In addition to mishkan and Temple, "a house for G-d" also represents the whole world (the Messianic Era) on the macro level, and the heart and soul on the individual level. This "house" ranges from the heart of a prophet to the heart of a true artist. At any scale, this House is to be made holy. Before we can truly engage in the world in a positive way, we have to make ourselves vessels to channel this energy. In a subtly layered fashion, the Torah reveals this path in the choice of Betzalel, the cosmic artist, the model for one who wishes to shape his world.
"See, Hashem called by name…" When a person seems uniquely suited to a role, we describe it as "his calling." Each of us is an artist of some kind in the imprint that results from his actions. Each seeks to discover his own "calling" that is appropriate to his "name." His name involves his very identity, as his art is a manifestation of himself; only in this way can the work be formed with the care and precise attention to detail of someone who knows himself.
The combination of names can be decoded to yield the path to holy creativity.
"Betzalel" means, literally, "in the shadow of G-d." "In the beginning, G-d created…", implying the primary aspect of G-d is to create, to grant existence. In His shadow/image, so too are we enjoined to participate in creation.
"Son of Uri" (or, the root of Uri), means light or fire. Light is the wisdom, the inspiration of purpose, the "light at the end of the tunnel" that comes from Torah. Fire comes from divine service: prayer and sacrifice. Fire is a combustive growth that, due to its purifying nature, can accept many things as fuel-all kinds of life experiences and emotions-to produce "orah," lucid joy, the necessary ingredient for involvement in the world. Also, this purifying, multi-fuel quality is the resourcefulness that is such a beautiful product of creativity-seeing the divine sparks in the ordinary and elevating it to its higher purpose. And like a fire that can light candles without diminishing itself, it allows for teaching to others to increase its scope and effectiveness.
"…son of Hur…" It starts with grandpa Hur, the root of Hurban, meaning ruin, waste, desolation. "Though your sins be red, I will make them white linen (hur)." Teshuva brings one to this place of white linen, a place devoid of ego, a place of emptiness that allows for growth and change. The matzah that is empty compared to the chametz of fluffy bread is also the matzah that represents the Ben Horin, the free man, also connoting a nobleman. Such a man can hivair (again, the same root), or clarify, make evident, such that the resulting hor (hole/cave) can be a vessel for Or, light, or wisdom and happiness.
"…is of the tribe of Yehuda," the one who has become so devoted to his brother he is willing to give everything up for him. Of the attribute of malchut (kingdom), he signifies manifestation in this world, a function of the feminine Presence of G-d. This ability to nurture-a trait, an idea, a people-is a prerequisite for one who would build a home for the Presence.
The names unfold to reveal the formula for the teshuva that is appropriate to one who seeks to effect positive change in the world.
1. From the tribe of Yehudah: relationship with G-d, his people, and his own life as a song, itself a work of art. The courage of commitment.
2. Hur: sacrifice, path of teshuva that allows for release of ego; purity; clarification; nobility; opening of a vessel.
3. Uri: wisdom, happiness, inspiration of purpose that comes from Torah; continuing prayer and meditation reveal new insights. Creativity and resourcefulness. Ability to be in the world and effect mutually positive interaction; raising divine sparks. Teaching to others.
4. Betzalel: ability to create works that are wholly good.
"…and he has filled him with the Spirit of G-d in wisdom, in understanding, and in knowledge,…" Compare Proverbs 3:19-20: "The Lord by wisdom founded the earth; by understanding He established the heavens, by His knowledge the depths were split asunder and the skies dropped dew." Our creative process is a shadow of none other than G-d Himself.
"…and in all manner of workmanship; and to contrive works of art, to work in gold, and in silver, and in copper, and in the cutting of stones, to set them, and in carving of wood, to make all manner of artistic work." As explained by Rabbi Matis Weinberg, it's all about not just conceptualizing, but manifesting intelligence in this world; translating high ideals and abstractions into the language of material and action, timing, and its ultimate function as a vehicle of tikkun, repair and healing, for living beings.
"And He has put in his heart that he many teach, both he and Oholiav…" Only through this path of teshuva, purity, purpose, vision, working out the details, and making it happen can one be a true teacher. But we recognize that we need more than one teacher, more than one style. We each come from different backgrounds, pointing to different needs in education. Rashi reminds us that while Betzalel is from the powerful tribe of Yehudah, Oholiav, considered his equal, comes from "Dan, of the most inferior of the tribes…the Omnipotent equated him with Betzalel, with respect to the work of the Tabernacle in fulfillment of the text: 'nor regards the rich more than the poor (Job 34:19).'"
As a Jew, being involved in shaping the world is most tricky. It is easy to see mistakes as mitzvot, and the most apparently practical plans can be exactly the most damaging. And the consequences of one Jew's misdirected efforts can affect the whole people. Those involved in the world most need the inspiration, the warm and driving love of Creation that is obtained, in a truly sustainable way, only by the wisdom and personal refinement that comes of laboring in the Torah.
May we all be blessed to realize our inner divine artist, that the deeds we weave take on a life of their own and reflect back to us all the love and pure intentions we invest in them. Our whole world will be a House of G-d; every room a palace, every window a landscape, every step a dance, and every voice a song.