VAYAKEL
The Baal Haturim mentions a very interesting Masoretic text in this Sedra regarding a particular word referring to Bezalel and Ahaliav, the chief builders of the Mishkan. This first word of the verse, "Ul'horos nawsan b'leebo - and the ability to teach hath the Al-Mighty put in his heart" (Chapter 35:34) - is also descriptive of Aharon Hakohen in Vayikra (Chapter 10:11). The verse in Vayikra reads: "Ul'horos es Bnei Yisrael - and to teach the children of Israel." The verse in our Sedra utilizes the word "Ul'horos" to denote koach, potential for and ability to teach. The verse in Vayikra uses the expression "Ul'horos" to mean "to teach the children of Israel all the statutes, etc." A Masoretic text linking a particular phrase found in different contexts and different places in the Torah conveys a direct and at times an implied message or lesson to every Jew.

It seems to me that this Masoretic text conveys a most profound admonition to all. There are many chachamim, wise people, who, although very erudite, are not capable of teaching and imparting to others. Bezalel and Ahaliav who were extremely learned and wise in all areas of the Torah (Berachot 58a) were capable of teaching others (see Ibn Ezra 35:34). This explains why Shlomo Hamelech was praised in Kohelet (12:9). Even more than the fact that Kohelet was scholarly (himself), he was able to impart knowledge to the people and make them wise (Metzudos Dovid Kohelet 12:9). The Talmud says in Pesachim 87a: Rabbi Jonathan states "this alludes to Elam who was privileged to "learn" (lilmod) but not to "teach" (lilamaid). In Sanhedrin 24a, Rabbi Johanan makes a comparison to Bavel where there was a great deal of teaching. The Gemara alludes to the difference between Daniel and Ezra. Whereas the latter was privileged to be Marbitz Torah, to disseminate his scholarly achievements to Klal Yisrael, the former was not so privileged (see Rashi Sanhed. 24a). Thus, not every chacham was blessed with the ability to impart knowledge to others.
The Masoretic text in this week's Sedra implicitly stresses the connection of the key word Ul'horos used in our Sedra in the context of the potential to be a teacher of Torah, to Ul'horos in Vayikra, actual teaching. It shows that it is a holy obligation to put this ability for the benefit of Klal Yisrael, signified by the second statement "Ulhoros es Bnei Yisrael," and to teach the children of Israel. It is incumbent upon any individual who has this ability to utilize this "gift" for the Al-Mighty, despite his social background. Note that this verse in our Sedra mentions both Bezalel and Ahaliev. Ahaliev came from a lowly tribe; Bezalel from a more esteemed tribe (see Rashi 35:35). Yet, Ahaliev was Bezalel's equal. A person who has the ability must be ready willing and able to answer the call of "L'horos es Bnei Yisrael."

But the lesson encompasses much more. Many people have diverse abilities. Some have beautiful voices, other have an ability to write and speak. When one is given such a gift from the Al-Mighty, he must endeavor to be of service to his people: "L'horos es Bnei Yisrael," to go forth and transform "mikoach el hapoal," "from potential to actual," imparting those blessings to Klal Yisrael.
This is inherent in the well-known Rashi in Mishlei: "Honor the Al-Mighty from your wealth," Rashi states, "Don't read the words "Mayhoncha," from your wealth; it should be read "Maygrondha," from your throat (if you posses a beautiful voice). This means that a person should honor the Al-Mighty by spiritual endeavors from any and all the blessings that the Al-Mighty has bestowed upon him.

What better way is there to serve the Al-Mighty than by sharing with Klal Yisrael the blessings He bestows upon us? Let us pinpoint the areas where we have Divine gifts, "Bl'Beinu" in our hearts (potential) and endeavor to put them into practice, L'horos es Bnei Yisrael, to teach our fellow Jews and impart those gifts to our children. In this we shall be "zocheh" (worthy) of raising the standards of observance of Torah Judaism throughout the world and to merit a speedy redemption for Klal Yisrael.

PEKUDE
It is interesting to note that there are two verses in this week's Sedra that use two different words to mention the completion of the Mishkan. The verse states: "In accordance with everything with which G-d commanded Moshe, so did the children of Israel accomplish all the work" (39:42). The verse uses the Hebrew expression "Avodah" for work. The following verse says: "And Moshe looked upon all the 'work' and behold he had accomplished it as G-d commanded, even as they had done it; then Moshe blessed them" (39:43). Here the work of the Mishkan is represented by the word "melacha." Both of these words, avodah and melacha can be translated as work. Yet, there must have been some reason for the variation in the verses quoted above.

 
The act of performing a mitzvah is composed of two parts: the "Kavanas Halaiv" (proper intention and concentration of thought for the sake of Heaven) and the physical performance of the mitzvah. The Ramban says (Exodus 23:35) that the term "avodah" can refer to "work of the heart." Our sages in the Gemara Tannis 2a say that "Avodah Sheblaiv" is prayer. Proper prayer is permeated with the purest of intentions, concentration and devotion. When the Jews built the Mishkan, the Torah labels the work "avodah." The work was done "b'laiv shalaim," with perfect heart and purest of intentions. A person's true intentions, however, can only be known to the Al-Mighty. Thus, when the next verse states, "And Moshe looked upon all the work and behold they had accomplished it as G-d had commanded," Moshe uses the term "melachah" for work. Moshe saw the actual physical work and labor necessary for the building of the Mishkan. One may ask: How did Moshe know that they had accomplished it as G-d commanded? He didn't know their true thoughts. The Hatam Sofer says: since the work was done by shlichai tzibbur (agents of the Jewish people,)"the wise heart" headed by Betalel and Ahaliav and the work was done to physical perfection, it proved to Moshe that their intentions were also pure. In this context, one finds the Gemara in Berachot 34B that if the prayers of the shaliach tzibbur (leader of the services) are fluent and flow without hesitation or error, it is a good sign for the congregation he represents.

In spiritual matters, the performance of the representatives of the people manifests the worthiness and the purity of intention of the people themselves. Afterward it states: Then Moshe blessed them (39:43). The people merited this blessing because this unique combination of proper intention and perfect performance was accomplished. The blessing as Rashi states (39:43) was, "May it be the well [of the Al-Mighty] that the Divine presence be present in the work of your hands." The simple meaning is that it refers to the Al-Mighty. The Kitav Sofer says, however, that since it does not mention the Al-Mighty's name in the Bracha, just the words "May it be the will," one may apply it to the Jew people themselves; may it be "your" will that the Divine presence be found in "your" activities. Only with the purest of intentions, coupled with perfect performance, can one truly merit the blessings of the Al-Mighty.

The concept of pure intentions for the service of the Al-Mighty should even permeate our mundane activities. In this manner, performance of activities with the intent of using them for serving G-d, transforms the mundane activities in Mitzvot. This is inherent in the meaning of Moshe's blessing to the Jewish people, the manner in which this command was properly fulfilled. By linking our actions with the proper holy intentions and perfection of physical performance, we will truly merit the blessing of "and I will dwell in their midst."