In the Torah portion of Tetzaveh, Moses is commanded to make sacred garments for Aaron, the high priest, and his sons, the priests, “for honor and splendor”: “And you shall speak to all the wise-hearted, whom I have filled with the spirit of wisdom” (Exodus 28).
From the wording, we understand that making these garments required both technical skill and, more importantly, “wisdom of the heart.” The Torah explains why, in the continuation of the verse: “And they shall make the holy garments [with intention and thought] to sanctify him to serve Me as a priest” (Exodus 28).
Those engaged in this work had to carry it out with the correct intention. Early commentator Rabbeinu Bechaye ben Asher (Saragossa, Spain, 1255 to circa 1340) explained that this work had to be done “for its own sake” and in accordance with Moses’ intention: “And you shall speak to all the wise-hearted, and they shall make.”
The phrase “and they shall make” is placed next to “the wise-hearted” to indicate that the fabrication of the garments required thoughtful intention. The garments had to be made with their specific purpose in mind. “And you shall make” implies that they should be made according to Moses’ intention.
In other words, God commanded Moses to choose wise-hearted individuals who understood the proper intention needed in the preparation of the garments so that they would be able to act “according to Moses’ knowledge,” as if entering his mind and performing the work with elevated spiritual awareness.
This raises a potential problem:
Who would dare take on a role that demanded such rare wisdom of the heart?
Rabbi Moshe Sofer of Pressburg, known as the Chatam Sofer, interpreted the verse some 200 years ago as follows: “And you will speak to all the wise-hearted whom I have filled with the spirit of wisdom.”
In other words, speak to the wise-hearted, whom God has already filled with a spirit of wisdom. Inform them, make them aware of their potential. Once they recognize their own abilities, they will be able to take on the task.
This interpretation offers an important message. Those who do not recognize their own qualities – no matter how high their intelligence or rare their talents – will never achieve anything significant. Their contribution to the world and humanity will be minimal, if any.
Such a person is akin to a seed which has the potential to grow into a fruitful tree but, instead of being planted and nurtured, it is left to dry out and decay.
Wisdom of the heart and skills for life are gifts from the creator. A person can build, act, create, contribute, and make the world a better place. Just as easily, however, the same person can wither, stagnate, and waste his or her life in idleness.
We must realize our potential or condemn ourselves to lives of boredom, bitterness, and personal and familial discomfort.
Everyone faces two paths: one leads to self-fulfillment, creative joy, and happiness; and the other to emptiness and frustration. There is no greater joy than the satisfaction that fills the heart of those who utilize their strengths and wisdom. Those who do so will experience lives full of action and meaning, and their contribution to the world has the potential to be extraordinary.
The greatest kindness we can do for others is to help them discover and fulfill their strengths and talents. ■
The writer is rabbi of the Western Wall and Holy Sites.