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Shareוַיֹּ֤אמֶר מֹשֶׁה֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל רְא֛וּ קָרָ֥א יְהֹוָ֖ה בְּשֵׁ֑ם בְּצַלְאֵ֛ל בֶּן־אוּרִ֥י בֶן־ח֖וּר לְמַטֵּ֥ה יְהוּדָֽה׃
I have filled him with Divine spirit, with wisdom, with understanding, with knowledge, and with [the skill to perform] all types of crafting,
Rav Yehuda said that Rav said: Bezalel knew how to join the letters with which heaven and earth were created. From where do we derive this? It is written here in praise of Bezalel: “And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship” (Exodus 31:3); and it is written there with regard to creation of heaven and earth: “The Lord, by wisdom, founded the earth; by understanding He established the heavens” (Proverbs 3:19), and it is written: “By His knowledge the depths were broken up and the skies drop down the dew” (Proverbs 3:20). We see that wisdom, understanding, and knowledge, the qualities with which the heavens and earth were created, are all found in Bezalel.
the letters with which heaven and earth were created - though their combinations. These are taught in Sefer Yetzirah.
Rav Ḥanina and Rav Oshaya would sit every Shabbat eve and engage in the study of Sefer Yetzira, and a third-born calf [igla tilta] would be created for them, and they would eat it in honor of Shabbat.
Rava created a man, a golem, using forces of sanctity. Rava sent his creation before Rabbi Zeira. Rabbi Zeira would speak to him but he would not reply. Rabbi Zeira said to him: You were created by one of the members of the group, one of the Sages. Return to your dust.
Created a man - Through Sefer Yetzirah, which teaches the combinations of the divine name.
רשימות, חוברת קנא
ברו גברא ע"י ספר יצירה (סנה') יודע הי' בצלאל לצרף אותיות שנבראו בהן שו"א (ברכות) אם הוא דוקא בדבור.
Reshimos, 151
Those who "created a man" (Sanhedrin 65b)"using Sefer Yetzirah" (Rashi). "Betzalel knew how to combine the letters with which heaven and earth were created." (Brachos 55a). Is this specifically through speech?
חנה אריאל, מאמר השבת, ז, א
ידוע שיש בחי' חכמה לחכימין להכיר על מה שחברו חושב במחשבתו, כמו שידוע ומפורסם זה על הבעש"ט ז"ל וכן יש בשבחי האריז"ל, וגם בזמנינו סיפרו כן אפילו על איש בלתי קדוש כ"כ שהי' לו חכמה זאת... ענין החכ' הזאת הוא... שהחכם מקשר א"ע עם נפש החושב (וזה פשוט וידוע שיש בכח החכמה לקשר נפש עם נפש מי שהוא רוצה אפילו שלא בפניו, ונקל זאת בעיני החכמים האמתיים לקשר נפשם עם נפש נמוכה במדרי' מהם כידוע), וע"י התקשרות היטיב בעצמות נפש החושב הוא מתפשט וצופה בצפייתו אל מקום שמתפשטות לשם נפש החושב והולך דרך ההתפשטות ההוא ומרגיש את כל מה שחושב וכו'".
Chanah Ariel, Maamar HaShabbos, 7a
It is known that there is a mode of "wisdom to the wise" - to recognize what another person is thinking in their thoughts, as is known and publicized about the Baal Shem Tov and also the Arizal, and also in our time such abilities have been attributed even to people who are not as holy... The concept behind this skill... is that the Chochom connects themselves with the soul of the thinker (and it is a simple fact that it is possible, through the power of thought, to connect one soul with another consenting soul, even remotely, and it is considered an easy task for true Chochomim to connect their souls with a soul on a lower level than their own). And through a stable connection with the essence of the soul of the thinker he then projects and observes the soul of the thinker in the space to which has projected himself, and he continues by way of this projection and perceives everything that [the thinker] is thinking.
...לאיזה טעם היפך משה מדבריו שאמר הקדוש ברוך הוא למשה. ב', מה סמיכות יש לזה שאמר יודע הי' בצלאל לצרף וכו'.
ונ"ל, דידוע מה שכתבו המקובלים דלכך אין מוקדם ומאוחר בתורה (פסחים ו:), דאלו נכתבה כסדר היו יכולין לברוא שמים וארץ [ו]להחריבן. נמצא י"ל דמשה ודאי הי' יודע סדרה, דבכל ביתו נאמן הוא (במדבר יב, ז), אלא שנכתבה שלא כסדר לכוונה הנ"ל שלא ישתמשו בה לבנות עולם ולהחריבו.
Why did Moshe reverse the order of the instructions given to him by HaKadosh Baruch Hu? [Also,] What connection does this have to that which is said next, that Batzelal knew how to combine [the letters with which Hashem created the world].
It seems to me [that both questions can be answered based on] the explanation of the Kabbalists for why "there is no earlier and later in the Torah." Because if the Torah was written in its true order, people would be able to create the heavens and the earth and destroy them. From this it is possible to explain that Moshe certainly knew the order, for "in My entire house he is trusted." (Bamidbar 12:7) But he wrote it out of order so that it could not be uses to build and destroy worlds.
...וכי תימא דבכוונה היפך הסדר שלא לברוא עולמות, לכך אמר הא בלאו הכי יודע הי' בצלאל לצרף אותיות שנברא בהם שמים וארץ, דעשיות המשכן היינו ממש בריאת עולם, שהי' העולם תוסס עד הקמת המשכן, וע"כ הי' צריך לידע סדר הצירוף כמו בבריאת שמים וארץ, וק"ל.
One could then argue that [Moshe] had good reason to change the order so that [Betzalel] would not create worlds. Thus, [the Gemara] tells us that Betzalel already knew how to combine the letters through which the heavens and the earth were created, because the construction of the Mishkan was literally creating the world. Because the world was in a state of turbulence until the Mishkan was built. Therefore, he needed to know the order of the combinations used for the creation of the heavens and the earth.
