Rabbi Zweig
“He filled him with G-dly spirit, with wisdom, understanding, and knowledge…” (35:31)
The Mishna in Pirkei Avos states “im ayn bina ayn da’as, im ayn da’as ayn bina” – “if there is no understanding there is no knowledge, if there is no knowledge there is no understanding”.[1] The Maharal cites the explanation of the Rivash who defines “da’as” as basic conceptual understanding, an example of which would be that the sum of a whole is greater than its parts. “Bina” is the second level of understanding which is derived through the application of “da’as”.[2]
Based upon the verse describing Betzalel’s attributes, “Hashem filled him with G-dly spirit, with wisdom (chochmah), understanding (tevunah) and knowledge (da’as)”, the Maharal questions the Rivash’s interpretation. The Torah lauds Betzalel’s da’as as one of his qualifications for constructing the Mishkan. If da’as is only the awareness of the most rudimentary concepts, why then, asks the Maharal, does the Torah deem it complimentary to attribute Betzalel with it?[3]
It is common to find a person who possesses genius-level talents in one particular field, yet has no inkling of the most basic rudimentary procedures. This situation is especially problematic with individuals who delve into subjects which are esoteric or mystical by nature; they begin to lose touch with reality. Those procedures which are elementary to the average person are foreign to this individual. The “mystic” loses the ability to perform daily activities.
Although Betzalel was a Kabalist of the highest order, as attested to by the Talmud which states that with his knowledge, Betzalel had the capacity to recreate the heavens and the earth,[4] the Torah testifies that he did not lose touch with reality; he still possessed “da’as”. While this might not appear to be an accolade for the average person, for the individual whose mind is preoccupied with ideas and thoughts which remove him from this world, possessing da’as is a great accomplishment. True wisdom must be accompanied by a strong sense of reality. If the wisdom causes the individual to lose this sense of reality, then the wisdom itself is lacking.
1.3:17
2.Derech Chaim p.155
3.Ibid
4.Berachos 55a
