Public Appointments and Public Opinion—BT Berakhot 55a—#106

R. Yitzhak said: One does not appoint a leader over a community unless one consults the community, for it is said, [Moses said to the Israelites,] “See, Adonai has singled out by name Bezalel” (Exodus 35:30). The Holy One of Blessing said to Moses, “Moses, do you consider Bezalel worthy [of the task of constructing the Tabernacle]?” [Moses] said to [God], “Sovereign of the universe, if You consider him worthy, then I consider him worthy.” [God] said to [Moses], “Nevertheless, go and ask them [i.e., the Israelites].” [Moses] went and asked the Israelites, “Do you consider Bezalel worthy?” They said to him, “If the Holy One of Blessing and you consider him worthy, then we certainly consider him worthy.”

INTRODUCTION

Torah recounts that shortly after Moses descended Mount Sinai the second time with the second set of tablets in hand, he announced the elevation of Bezalel to superintend the construction of the Mishkan (Tabernacle), the Ark, and all their appurtenances according to God’s divine instructions (Exodus 25–27). Torah tells us: 

Moses said to the Israelites: See, Adonai has singled out by name Bezalel, son of Uri son of Hur, of the tribe of Judah. He has endowed him with a divine spirit of skill, ability, and knowledge in every kind of craft and has inspired him to make designs for work in gold, silver, and copper, to cut stones for setting and to carve wood—to work in every kind of designer’s craft—and to give directions. (Exodus 35:30–34) 

Torah presents the choice of Bezalel as entirely God’s. God did not consult Moses about this crucially important decision, and few readers of Torah are surprised by this. Bezalel’s name, which means “in the shadow of God,” would seem to reinforce his sui generis talent.

The premier Israeli art school, Bezalel Academy of Arts and Design in Jerusalem (http://www.bezalel.ac.il/en), is named for the biblical artisan who built the Mishkan.

COMMENTARY

The Sages take what seems to be a clearcut account of God’s announcement to Moses of Bezalel as God’s choice to craft the Mishkan and through clever interpretation, draw from it a teaching about the very opposite: those in power—including unlimited power—should not appoint a person to a position of leadership, even if fully qualified to hold that post, without the community’s consent. 

The Sages’ proof that God operated not in the manner that Torah seems to suggest, but by the principle they promulgate, rests on their interpretation of the word “See.” This term, they tell us, connotes “Look and tell me your opinion about this matter.” In other words, God has nominated Bezalel to serve as chief artisan of the Mishkan, but seeks Moses’ opinion before confirming the choice. Moses responds that if God considers Bezalel worthy of the assignment, Moses certainly concurs. After all, who better than God could know who is best qualified to serve in this capacity? God, however, does not stop with securing Moses’ acquiescence. God tells Moses that he must ask the community for their consent that Bezalel be elevated to this important role. Moses dutifully fulfills the mission, asking the people if they consider Bezalel, in their opinion, worthy to construct the Mishkan. They respond that if God and Moses believe him to be fully qualified and worthy of the appointment, they consent. Only then, does God confirm the nominee.

The passage is a magnificent statement of the importance of seeking and obtaining the community’s approval before assigning someone to a role of leadership and power in the  community. Even God does not make unilateral decisions; even God seeks the consent of the community for Bezalel’s nomination. This is a powerful statement about how power should be used and distributed in a functional society. Clearly, according to the Rabbis, the people find cause to trust God’s and Moses’s assessment of Bezalel’s qualifications. Just as clearly, according to the Rabbis, had the people disagreed and objected strenuously to Bezalel, God would have respected their opinion.

QUESTIONS TO CONSIDER AND DISCUSS

1. How would you apply the Talmud’s wisdom about communal consent to the assignment of people to leadership posts? Is it practical to always seen communal consent? On a societal level: How does this speak to representative democracy? How might it speak to high-level unelected leaders with great power, especially when serious objection to them is raised? How would you apply the Talmud’s wisdom to your local community or congregation?
2. How might the Talmud’s view apply to the current controversy surrounding the elevation of a judge to the Supreme Court who faces adamant opposition from many, ranging from ordinary citizens to (at the time I write this, more than 2,400) law school professors?
3. If you are in a position of leadership, what can you learn from this passage that will make you a better, more effective leader? If you were in the position of promoting someone to a position of leadership whom others do not respect or consider worthy, how would you handle the situation?