The parasha starts with a description of the nation?s generosity. Moshe had only just requested the nation?s ?generous of heart? to give a donation, and immediately the entire nation, women and men, volunteered to bring their gold dishes, leather, materials, and anything else needed to build the Mishkan. The contributions made by the women earned a special mention in the Torah when, in addition to their financial contribution, they volunteered to do the actual work: spinning the wool and weaving the fancy materials; a job that was complex and painstaking. For this they earned the name ?wise of the heart?. Other women, ?whose hearts uplifted them with wisdom?, were in charge of spinning the goat wool; a job even more complicated than weaving the other materials.
The term ?wise hearted? repeats itself numerous times in this parasha, and it raises a question: Why does the wisdom of these talented artisans refer to the heart? We are used to associating wisdom with the brain, and associating feelings with the heart. However, in the description of the building of the Mishkan, time and time again we encounter wisdom associated with the heart.
The answer to this lies in comprehending the manner in which the architects of the Mishkan were chosen. Moshe told the nation about this choice this way:
Moses said to the children of Israel: “See, the Lord has called by name Bezalel?He has imbued him with the spirit of God, with wisdom, with insight, and with knowledge, and with [talent for] all manner of craftsmanship? both him and Oholiab
(Shmot 35, 30 ? 34)
Bezalel and Ohaliab were joined by others who assisted in the construction of the Mishkan and its tools:
Bezalel and Oholiab and every wise hearted man? to know how to do? all the work of the service of the Holy
(Ibid 36, 1)
These verses seem to show that ?wisdom of the heart? is a characteristic that precedes wisdom. It is the potential that is actualized when God gives man wisdom, insight, and knowledge.
But what is this ?wise heartedness? that is necessary to receive wisdom, insight, and knowledge from God? It is the wisdom that comes from man?s heart; wisdom that stems from the desire to empathize with others, do for them, be good to them. This is the wisdom essential for building the Mishkan, God?s home, since God does not reveal Himself in man?s talent, but rather in man?s heart. A person who is not ?wise of heart? himself, even if he received wisdom and engineering training from God, will not have the necessary tools for building the Mishkan. This job necessitates more than talent. It requires a strong desire stemming from the heart.
The inference in the choice of Bezalel and Ohaliab is that God purified and refined the hearts of these ?wise of heart?. He chose them and bequeathed to them spiritual assistance; gave them wisdom and designated them to build His house. The quality of the women who wove the materials was even loftier. They did not need this choice. They were naturally prone to this. Their wisdom came straight from the depths of their hearts. Their work expressed the emotional depth and rich inner world and their choice was therefore obvious.
God does not provide us with wisdom of the heart. It stems from our work. Our role is to lift our hearts, enrich our emotional worlds, and turn the wisdom with which we were blessed into ?wisdom of the heart?, wisdom and talent whose goal is to grasp how to help others. Our goal is make our house into a Mishkan ? a place that sheds light all around it. And even if we do not completely succeed at this task, we can expect Divine assistance because whoever is ?wise hearted? merits God?s assistance and His gift of wisdom and insight.
The sages of the Talmud expressed this concept when they said:
If he comes in order to become purified? they, in Heaven, assist him
(Tractate Shabbat, daf 104)