Rabbi Yehoshua Weber - Parsha likes you've never learned it - Vayakhel-Pekudai

tonight for a a Zagun forina rifa lasagara for a ze appropriate soon which will be the case and we will try to play our role in that. >> Okay. So um let the starting point of today's share um is going to be looking at this week's para yak and comparing it to parasis. Now where would I'd like to go I'd like to touch upon the idea that were raised with an idea debate among the famous famous debate that the mishkin was given as a response to there was the sin of the eagle and we had really sinned and because of that we needed to prepare ourselves by building a mishkin that was this is a great that's a great debate that's rash's point of view that's point of view ramban disagrees vehemently the ramban says and there's a lot of logic to that the commandment to build the mishkin is listed in the Torah before kagel. So why not assume it was given before kagel? >> So that'saki's answer. But on the on the macro level, can you envision a yiddish kite without a mishkin? Right? There were no shs. We would have no sanctified place. So there's the answer. Some would say yes, but there's a great debate about it. [laughter] But I think the way most of the community thinks um we we're raised with Rashi. Rashi is really our starting point. And Rashi tells us the Mishkin was a response to Kate. And Rashi of course um finds Midrashim. The fact that the commandment to build the Mishkin was given before is really not an issue because Rashi starts with this idea that the Torah is not written in chronological order and much literature is not in chronological Georgia. So that really is not much of an issue and and and as Aloa correctly pointed out even if the Michigan was given after when it came to recording it we want to put down the positive you know solution before the problem refu before the mak so that it's a subject of much discussion which you've been attuned to what I'd really like to start with that's not going to be the focal point of this year is showing you that madrashim don't grow up in a vacuum madrashim are usually not clearly factual because if they would be factual they wouldn't they wouldn't disagree that two and two is four is factual that H2O was water is factual there's a med that says the Mishkan was a response to given after but there are plenty of opinions midrash say the mishk was given before so this is all speculation no one knows because if we would know there would be no debate but each medish tries to find hints in the flow of the pukum and I'd actually like to lead you towards linguistic parallels that sometimes create medrashim and the linguistic paral would use the language language of and the language of building the Mishkin. Now I don't know that this means that the Mishkin was a response to could be the Mishkin was given before and it was redacted after could be it was given as a response to but there are clear linguistic parallels between theel and the story of the Mishk. So let's start with the first source. The community saw that Mosha was late in coming. The community gathered together against Aron. Now, how often does the Torah use in a negative sense? There the desert is full of terrible stories. Slav and man and and Darth of Water and Darth of Water again and Mayariv at the end. And there are just so many um awful situations where the people complain and they gather as a community. And the the the Pik never uses the term. It uses it here. It also uses it by Korak. Let's leave that aside. But that's the other notical exception. It's used only here. But what term does the Pik use when we finally build the Mishkan source two vak? It's actually three in this. the Yakil Mosha, not per chance. Again, I mean, let give the Torah at least the respect that you would give to one of your own emails or or or or something that you write for work or a brief. Um, you're going to choose your words sensibly. If the Torah deliberately uses the word by the sin of the Agel and the Torah uses the word by the building of the Mishkin, it's clear that the building of the Mishkin is a response to. Now there are two readings. It could be rashi andzra that the the mitzvah the mishk was not given till after it could be as the ram says the mish mitzvah was given before but it was redacted it changed after we'll go there soon but via is the first look at sources four and five. Okay. [snorts] So, the community sees that Moshe is not coming down from the mountain and the community is really agitated, right? They're they they're just leaderless and it's really you have to place yourself in their positions. They were probably illiterate. They weren't educated. They had spent centuries as slaves. You know, we're raised with the ability to think and we sort of forget how valuable that is. I think that's a recent innovation. People really didn't have the capacity to think. There's extensive education. There's abstract thinking, but then people couldn't. They had the box they lived in. If you lost it, you lost everything. Mosha's gone. They don't know what to do. And so they do revert back to something akin to idolatry. Was it real or was it not? Discussion is not. But that's not material. But the community is um beside itself and they use language. Look at four. Make a fake god for us. A false god. The word kum is totally unnecessary. Why is the Torah using the word kum? Where else does the Torah use the word extensively? By the building of the Mishk. Now again, one of these is not really convincing, but if I'll present a series of 8, nine, 10 parallels between the sin of the Agel and the the setting up of the Mishkin. You see that there is an attempt to create linguualistic parallels. You would be doing that if you would use similar language, the Torah certainly. Let's go a little bit further. Six. Again, vayakim is used and it's not necessarily the only term that could have been used. There are lots of terms that could have been used for the mishkin. The Torah deliberately uses the word vayakim again and again again many many times. Okay. But what's interesting is is that the community uses the term when they ask our own to make the eagle. But when the eagle is made and the debacle is already developing, what does the p tell you? Seven. the in place offerings again the term ka it's not pre chance and what's really odd is and this this almost impossible mean >> it means stand up but it's really it's >> right but the word isn't necessary the word it's almost as if the Torah is is placing the word there gratuitously. It doesn't necessarily need to be there. [snorts] Or the when the um comes the community again stands up or the next word that again is is gratuitous. It's almost hard to translate. Um Moshe comes, he sees the eagle. He sees that you have anarchy. What you really have is anarchy at this point. And he says, "Aaron, I had left. What what happened?" And Aaron says, "I I don't even know how to translate this." Okay. Tells you mean despicable hard to translate. But the Torah is deliberately using the word again and again and again in these two stories >> against those who stand up, those who stood up against them. Maybe it's alluding to the fact that they killed those who stood up against them. It's a very It's one of these um elusive phrases that are so hard to translate that you know the Torah placed it here because it wants to send multiple messages. It's like really good poetry where you have a phrase that has a whole range of meanings and that's the objective. That's what the Torah is doing here. It is almost impossible to translation. >> How would you just >> um against though they um they they desecrated those who stood up against them. they killed those who stood up against them or they degraded themselves when they stood up. [snorts] But again, it's it's it's it's an elusive phrase um degraded themselves by standing up or killed those stood up against them. It's a very m multiplicity of meanings deliberately. But when you have these two stories where there's a deliberate attempt to use parallel phrasiology, the Torah is trying to compare them. And what the Torah is trying to tell you is is that the Mishkin is a response to the Ael. By the schema, by the Mishka. By the only time, by the Mishkila. Who built the eagle? Aon. Now, this is not a critique of iron. He did what he had to do. If they would have killed him, I think we discussed this. They would have been Did anyone, you know, when I was growing up, um, even in high school, literature, there was real literature that was part of the curriculum. Do they still have real literature in high school? I has has the curriculum been dumbed down. >> I grew up with Lord of the Flies. Does that ring a bell? I mean, my generation >> mean I had nightmares from that after that. >> Right. But it's just important because it it's I don't know if everyone here read it's basically a story about a group of kids who were stranded on a desert island and gradually the regular >> famous piggy I think. >> Piggy. Yeah. Now I didn't remember that but gradually um without even meaning to they become a bunch of monsters. Um, and it it just shows you how weak the human condition is that with bad leadership, without, you know, someone being moral, you can go anywhere because that's just what can that's what can happen. It's really important works like this are really important. >> One of the reasons why had to do [snorts] the he was forced to do it. Not that he was afraid that they were going to kill. That wasn't the main reason. The main reason was is because that if you kill if you do a vizara and you kill a co the co the Nazi the coh the leader on the same day you had misa >> right it would have been much worse for them right so there's the technical part but there's also emotional part because if they would have killed him once you kill one person you're much more likely to killed another so emotional technical all of this is true >> but the it's Aaron um who participate inel it's Aaron who is the the force in the mission was all about gold. The Mishk is all about gold. You can go on and on and on and create parallels between the two. And what what emerges is it ties into the madrashim. They're juxtapos next to one another. Either the mishkin is a response to that's rashi that were raised with that's the ordan who says no the commandment was given before because it's in the Torah before and it's hard to see a Torah without a commandment to build a mishkin but it changed after How did it change? That's what I'd like to explore. [snorts] According to Rashi, the mission is a response to okay but according to Ramban you have the commandment to build the tr you have and then Vakud again you have the story of the Mishkin but the story of the Mishkin in Vakudi keeps alluding to the eagle. It seems that there's a connection to the eagle that didn't exist before. What I'd like to explore is according to the Ramban that the Mishkin was there before the Mishkin changed in response to and according to Rashimzra who say the commandment to build the Mishkin was a response to how really does the Mishkin reflect. What I'd like to show you is is that one of the utensils role identity objective changed. It had one role before kagel. It had a very different role after kagel. And the utensil that I'd like to explore is probably the most enigmatic of all the utensils. >> Um so the k would be a good guess. It's introduced in this week's para but um it's not really I mean it's a utensil but sort of not right. I think we pointed out the shape of the mishkina was a face right? The mind wasn't top that's the own. The mouth wasn't bottom. That's the main misbeha which produces light. You have the shulk which is produced bread which you look at and in the middle you have the nose the mbay. It's really the shape of a human face. What was the misb all about? >> Was it all about ctor? [snorts] Was it an important utensil? So what I'd like to start out is by just bringing the sukum. You know when we talk about the utensils the mostorus isn't there it's completely left out. So look in source 11 [snorts] it has to it has to come at the end cuz it's the continuity to go up. >> Ah so we have to go there but it's separated. So throughout parishious trouba you have all the utensils. Look at source 11. Um, [clears throat] source 11, you have um, beginning of Paris Truma, you have the Auron, you have the Schulen, you have the Minora, you have the the the um the the Mishkin, you have the Aurios, you have everything everything. And then, oddly enough, we move on to Paraba. We talk about the begadm of the Cohen Godland, the begum of the regular Cohen and setting up the Michigan. And after all that at the end of titsa okay it's many later we're going from to the end of look at the bottom 11 there's a second um section the second part of source 11 I will appear to and I will sanctify so consecrating the and then and then after we spoke about building the utensils we speak about building the we speak about setting up the Mishkin. Then then we tell you build the gold mak. But why is it completely separate from all the utensils? Um it's completely different. So um Allah began offering ideas but um it's it's it's a tough one. It's a really big question. Now that's the first part of the question. The second part of the question is is that in parenament we speak about building the utensils talks about setting up the mishkin setting up the utensils. That's really we built them and is this is how we set them up. [clears throat] You know what's really strange in parac isn't separate from the utensils. It's placed with the other utensils right in the middle of the discussion about the utensils. Um it needs to be addressed again when the utensils are introduced. Kumatsava build all the utensils um the beadim the mishk the mishkin then the beadim set it all up and then almost as a postcript almost as a footnote we mentioned oh there's also a gold mbayak you would think it would be with the utensils um but it's not with the utensils not even with the garments not with the mushkin it's not with anything mishkin is you know set it up and then the gold >> everything but in our par when we talk about the gold it's placed with all the other utensils look at 12 set up the minor set up the minor to set up the gold mak set up everything okay and then the caps the gold mb is placed together with all the utensils in middle after where you think it would be placed you know the minor the um and the minora then the gold mbayak and then the copper mbayak what changed why is Is it considered a non-utensil initially and why is it considered a utensil later on? So the answer to that lies in what role what was the gold mbbe all about? It was about why do we need >> and what does mean smell >> a good smell also a connection between the physical world and spirit. >> Great. So you're talking about it creates a pleasant smell which is beautiful. You're saying it sort of creates smoke which connects our world and these are both phenomenal ideas which are both very true. Let me share a ram. It's almost a little disappointing. The ram is very pragmatic. >> Now I know dear Mishna is in that talk about all miracles in the basa mdash. There was never a fly. No um pregnant woman ever um gave birth to a stillborn. And I I you know I'm not sure how the Ram would read those miracles because I want you to see the Rambam. The Rambam says now practically I don't see this. You have a place where you're constantly slaughtering animals, burning not just the animals but parts of the animals, sometimes the feathers that have a bad smell. Um and you're spraying blood. What is it going to smell like? What does it'll smell? It'll smell awful. Right. running and bad smell. >> So, you'll have a terrible terrible smell. What do you want to do? What do you do when you want to counteract the bad smell? >> You spray for breeze. >> You spray um um air air freshener. But they didn't have freze, right? They didn't have the air fresheners that we have now. So, what could what could they do then to counteract? >> You could burn spices. So, the Rambam who was pragmatic and again it upset anyone who wrote good things upset people, right? Anyone who wants something new, the Ram really upset people. The Ram says there was really bad smell and you had to counteract that. So you burnt spice. Now >> they said that's the reason for >> that's the only reason he brings down. He's not saying that there isn't anything else. >> Burn out a gold in his bath. >> So you want to make it beautiful, but again the Ram is pragmatic. The Ram really says you want to develop other ideas. That's great. And maybe that's true too. He's not but he doesn't bring out anything else. And I always, you know, always text is important. I'm going to bring down the raom now. We need to be honest. Is this the Ram a,000%? It's the Ramom 999% because most of the Ram's writings were were in Arabic. And whenever something is translated, it's just a little different. It's translated. So is it exactly what he said in the original Arabic? It might be a little off. >> That goes says the whole reason why we have carbon in the first place, which just paganism. >> Right. Right. So we're going to go there in Vikra. We'll we'll address that. And you're absolutely right. Um I would I would say, you know, it's not just the R. I would say it's probably the majority of the rishonim. It's not really where the contemporary mind goes. Although I will tell you speak to a young person and tell them that we're going to rebuild the base of mish and we'll slaughter animals and we'll find redemption in that. It's not really going to resonate with every young person. It's it's it's going to be a little bit of a some people will say yes. Others will say this does not resonate with me and it can create a problem for some people. So you know I'm not I'm not saying drama is right or wrong. Um, but dam the raom is an opinion. Probably a dominant opinion. We'll do that maybe in. But let's see this raom here. Okay. [snorts] Okay. Now again, it's a translation. It wasn't Arabic. So it might be a tiny bit off. But 14 you slaughter and you cut meat. There's you're just busy with um with inards. You would let it be then it would have a terrible smell. We burnt twice a day morning evening. Not just the people but the garments. Now the truth is it doesn't resonate so well because the some were burnt inside the Michigan did it travel outside through the um you know most of the work happened outside the gadam or outside. So again I'm not you know this is not about saying who's right who's wrong. I'm just, you know, I used to say I'm a young Rabbi. Maybe I'm not so young anymore, but I'm just somebody here in Muny just eating, you know, chicken with you. But I can I can share the Rama. The Rama and he doesn't say anything else. Now, is he saying there are no other reasons? I don't know. But the fact is he's saying justice and nothing else makes it sound like to him this is what it was about. There midrashim that the guitarist would would it scent would carry to so would it carry [snorts] through the walls through the curtains on top I hard to see that I I can't but that's the rama okay and this makes the mdash a dignified place now I'll tell her if the mission tells you that there was no pregnant woman was um was was um a border a child because of the bad smell and there was never a Why I I'm cognizant of that Mishna the Rambam is too Rambam was not really such a literalist about these things I whether >> but that's you have that animals that's where flies come right >> right right >> so again the smell clean it out gave it more >> right right so so yeah so there's a way but this is the rum okay >> all these miracles miracles on and all these why is it a big deal that it would have smelled So it's really I'm not sure again it's very wonder with the ram all of the miracles that we accept as fact that aren't absolutely illustrated in the past and are you know the rais I don't know >> that it didn't smell maybe everything was super clean everything was burnt off quickly and then >> but will [snorts] make you smell >> right and maybe and you know maybe you could sort of mel maybe you know you work with the miracles go helps those who help themselves I'm just saying you know I'm presenting the Rambam now how this works with other miraculous things in the Michigan you have to ask yourself how the RAM us view those other miraculous things also these are all good questions I'm just presenting the Rama it's actually a little surprising a little disconcerning even because it's that [clears throat] all it's about it's not what everyone says and I would say even the rishonum who are you know who are part of you know who work with the Rambam take a different approach most go where a lazer went where they say the turus was amazing. It was so holy. So let me share two different approaches. Um one the Ibanzra and the Sarno. Iban Ezra like the Ram was a rationalist also Spanish. Um he was forced to leave Spain. Um like the Ram was also forced to leave Spain. Um you know there was Islamic persecution of Jews then also. And he's usually very down to earth, very rational, not one who emphasizes the miraculous. That's not the approach he takes. and the swarm is a little bit different. He's Italian but also a rationalist. Both of them view the Taurus as something divine. What are their readings? So the starting point of their question is is our first question. When you have the Michigan introduced the first time, you have all the utensils, then the garments, then the setting up of the Michigan, then the Taurus is almost a forgotten stepchild, you know, placed much later. Why isn't it with everything else? The next question is is that in a yakal when we talk about the Michigan being finished the is one of the utensils. So something changed. Why did it change? So I think we'll be able to answer these two questions. But first let's let's take a different approach. We have the ram prosaic pragmatic um a little bit um dispiriting a little bit disconcerning. We're we're used to something a little bit more divine practical. It's about good smell. That's not what the serus says. Okay. And that's not what the says. Okay. So let's see the um thiser. He says, "Well, why isn't a mentioned with all the utensils?" 17. So, let me just share his idea out. He says essentially the B mdish, you know, there's in in the world of there's so much discussion. We mentioned the face, right? the mind on top, the auron, the eyes, the nose, the mouth. But it's also a meal. When you present a meal to a guest, there's going to be a protein, there's going to be a carbohydrate, there's going to be in our world, um, in their world, there were no salads, right? Um, it was protein and carbohydrate, a bread and a meat, and you'll have wine to drink. And then what did they do after their meals in the ancient world? Gammoras at the beginning of Bea. >> How did what was the aetif after the meal? What did they do? the the gumar at the beginning of veo anantiff mugmar the garumar there talks about burning spice that was the norm after meal you would burn spice now we also have to remember the world they lived in um body odor was a big problem people rarely bathed because they couldn't right they bathed once a year whether they could or they couldn't right but they really did rarely bathe Jews did you know the the lower Jewish mortality during the black plague may very well have been because Jews bathed women went to the >> house Um, but I wonder if the masses or maybe the elite and it could be um, you ever read Jersey Kazinski, the painted bird? It's so it's a story. It seems it may have all been a lie. It's a story of a Jewish kid who survived during World War II in the Polish forests. And um, it seems the whole thing may have been a lie. He may not have been in Poland at all during the war, but I [snorts] think I want a pol surprise was a very, very, very important novel. He writes um, I used to read. It's been a a few decades that I haven't, but you know, I did once. Um, [laughter] he writes about, you know, how awful life in the Polish village was. And he says even in the early 40s, Poles were bathing once a year. I don't think that was the case. Maybe it wasn't the case. Maybe it was. In the Middle Ages, they did. Mayday, right? Mayday is when women got married because they bathed in May. And in Northern Europe, how could you bathe, right? Nothing was heated. So, and you don't notice people bathe. >> That explains the cleaning, >> right? People bathed much much much less. Um, and human odor was much worse. Spice was much a larger. You see the commercial shots, people talk around walked around with little little spice bags. Why? Cuz people smelled, right? Um, so um, spices were a larger part of people's lives. And multitude people would burn spices after the meals. >> But why after a meal though? [clears throat] >> To satisfy you. You're going back into the world of smell. Um, >> is it what you just said? Maybe cigarette smoking >> maybe like smoking maybe like maybe it was a little bit like a cigarette smoking after maybe you ingested the maybe was the body order you know I don't know this what you all you need is don't listen really you you shouldn't don't even come to my show just go online and read sociologists because they they'll answer all these questions right um they will tell you why people in ancient canan and Israel burnt spice after meals was it like a smoking was it about body odor I'm not sure maybe it was both but spices So says it was really about the spice you have after the meal. You have your meat on the mak. You have your bread on the mak. You have your wine on the mbak and then you have spice. But is that all it's about? Ibanz says it's spice but it's at the end of the meal. So maybe as you pointed out it's the holiest. So thezra who is also usually pragmatic says we have the the msb at the end. So we have this photo as saying it's sort of like the dessert after the meal, right? You burn spices after the meal. But he says, let's look at the term the Torah uses for the misb and let's look at its height. So stop go with me to 8 and nbzra. Okay. Okay. 1819. He says was too am Why the Schulhar was lower was an arm and a half. The manora he thinks was lower. >> Three feet was >> uh um two about 3 ft maybe more but it was about two Amus. It was taller than other utensils. It was so tall. It was even taller than the Auron. It was the height of the crew. Well, it was next to the krum. It's meant to parallel the krum. And then he says when we talk about the golden misbak the Torah uses the word kesh kadashim. Why we only use that for the msbak. So we have even as we're telling us the height of the gold msbayak the terminology used about the gold msbayak seemed to equate it with the auro. So we had the ram at one end of the spectrum saying the gold mbay was immaterial almost. It was really just about the orderizing. Is it more than that? Perhaps Ram doesn't mention anything else. It's all he mentions. And sometimes you know when a person doesn't mention that's also convincing. You know what a person says is important and what a person doesn't say is is important. The Ram doesn't say anything else. And you know the Ram said what he wanted to say. So he's sort of demoting it. Thear is promoting it. He's saying it's listed last because it's so super holy. And here he continues. KB didn't even bring it down. He says when we list the utensils we want the two holiest utensils at the two extremes and we put the gold first we [clears throat] put I'm the golden aron first the gold last and so suddenly it's super holy well what's going on is it more holy is it less holy well what I'd like to propose and again we're just speculating here is is that what role did the gold misbeh when did you use the golden misbas every day but it didn't play a role in Jewish life what was its big role >> on yum kipper what did you do on yum kipper >> you burnt spice on the gold mb and what was the point of burning that spice it wasn't about a smell you did that every day um so what does the pusk Alice, I think I brought it down. >> So, um, could be that, too. But what does tell you? Okay. [snorts] Um, look at Okay. Right. Says when the Cohen godle goes into the kache, he needs cloud. He needs to burn the spice because by burning the spice he'll be able to go into the kache kadeshim. >> What is the spice? It's the cloud. >> It's the cloud and what fight about when the cloud is before after >> right. And what does um Rashi over there say? Okay. >> You mean this created a cloud? >> What's the objective of the look at Rashi? The highlighted section in Rashi 23. He wants to go into the kachum. He can't go into the kaca kachum because it's too much. He'll be killed. So what does he have to do? He needs a cloud to protect himself. So the goss worked together with the aon because it allowed him to go into the kach kadeshim because otherwise he couldn't. It created a cloud that created a bow that protected him. That's rashi's clear >> the kusha. was too much. >> There's something Moshe wants to see tells him a person won't see me in the it's just too much. I I don't know what it was like inside the kadeshim but it was some kind of extreme holiness. It was too much. Now maybe it was a statement. Maybe it was really just about >> to open his eyes inside the >> sounds like doesn't sound like he had to be blind but without rashi clearly say the cloud protected him I want to tie it all together until let's try to understand what Jewish life is like were people on a higher level could be could be not >> everything was taken care of them >> could be maybe they had more access to pusha So if let's say let's say the Mishkin existed before right the Ramban right and after it may have changed what changed after let's not talk about this Moshe when he comes down from hari the first time doesn't have a mask when he comes down from hari a second time he has a mask >> separation >> what changes was he more cuddles the second time around than the first time >> I think people were >> or less >> people were on a lower level >> right now so this also big discussions about what the objective of this mask was. Did he wear it when he was with the people? Did he not wear it with the people when he was with his family? But Moshe wore a mask the first time, not the second time. So what changed is is that >> the second time or the first time? >> First time there's no masva. There's no mention he comes down. He's surprised. But there's no mention of mas. So was there one the second time? >> Right. It's mentioned only the second time. It seems that it was at the show say it was only the second time because something changed. Were the second lucos was was the second lucos holier than the first lucos skin changed. >> What his skin? But why didn't they change the first time? Kuran or pon of his skin with an not olive. Um but why did was >> what do you mean his skin? What do you mean? Well, the P tells current or P of his skin shown or Mosha skin say that it became leverage. >> Um yes, different readings as to what it was current or punov but um something now. Why didn't this happen the first time? >> Bad number. [snorts] >> Why didn't it happen the first time? Was there more kaducas than the first? >> Could be actually some say that >> I think people were on a lower level. >> People on a lower level. That would be that means people can't see the kaduca they once were able to see. carved out the second. >> So maybe that some say actually so maybe that so actually there is those maybe says that da the second time was holier to emphasize that they're valuable. But I think the classic reading I think the more popular reading is is that the second lus aren't more holy than the first. Um whatever kaduca permeated motion the first time around permeated the second time around. Well then the question is why a mask the second time around not the first time around. So maybe the change then isn't the Mosha or the lus. Maybe the change is the the people. The people are less worthy, less capable of seeing kaduca. So the mask is a good thing. It's just something it it allows the people to interface with Moshe. Let's talk about our own in the Mishkates to in in the Gan same. I mean similar when he dropped suddenly there's that barrier he has to put on clothes now because he knows he >> right he just can't be >> say that he he hid from >> right because he realized that >> also he was just too >> also all this ties together now let's try to speculate let's go with the ram first that the mishkan was given the everything was given before kaggel which is the simple flow but there's a change after before kel the um the gold msbe is something totally separate After it's a regular utensil >> before the gold m wasn't important. Maybe you weren't even going to use it to create a cloud. Why not? Because you didn't need the cloud. Maybe Aaron would have been able to go into the kachadesim without a cloud just the way Clausius roll was able to see motion without a mask. Maybe. But after everything is less clal can't see motion without a mask. Maybe the co and guttle can't see a without a cloud. It's the same exact idea. The misbehed suddenly it's a utensil that plays a role until the misbeh is not so critical. Again that's the Rambam. It's not what the other is say. What I'm doing is I'm saying the Ramom's reading reads beautifully before. Before it's sort of secondary and you want to emphasize that it's secondary. You want to was there a miracle making it smell good? Perhaps. But even if there's a miracle, God helps those who help themselves. You want to participate with the miracle. The Ram actually does not say that. The Ramom is an arch rationalist. The Ramom deemphasizes miracles. The Rabam strongly believes and I will tell you my anecdotal evidence tells me that he's correct in this [snorts] that by emphasizing miracles too much you create problems. You make people foolish. They follow leaders who aren't real leaders. They suspend intellectual decision-m it just leads to a it just doesn't lead good places. It leads to a society of of followers of where a pi piper can take advantage and nothing good. That's the I think that's the wrong the but could be even before the all the scent was staying here but still you have to have it because it's a place that could conceptually smell bad but after it has a whole different role to play suddenly we can't go into the kachades even the coenle even on can't go into the kayim he needs the mbay in a very different way the truth is was all of this foretold so let me just share um I spent years as a pulpit rabbi. Um, and I also spent years as a high school teacher. Um, um, a few years here in Muny and and then many many years in New York before. Um, and one problem with with education is is that some schools don't stream kids, right? Um, but some schools stream kids, honors classes, regular classes, lower level classes. You know, there's good and bad in both. I'm not, you know, there's that's for educators. But what happens frequently in the world of education is is that a kid who is not meant for the honor class, usually the parent wants that child the honor class and the school might relent because there's pressure. What usually ends up happening, people learn the hard way. It's just not for them. They'll be transferred out. So sometimes, you know, if it doesn't fit, it doesn't fit. Not every child is academic. Um, you know, if it's a really high level program and it doesn't fit, it just doesn't fit. Maybe I mean the simplest way to bring all of this together is that a kadesh knew all along that we're going to need a Michigan and we're going to need a Michigan where the conle couldn't go into the in the kadesh without without a barrier. So all of this is foretold but the two aspects of the golden mbayak play themselves out in the two descriptions. You have one description where it's completely separate. That talks about an ideal situation where the golden bay will not play a significant role other than spices which is pleasant smell but it's not the real carbon. It's not going to play a great role. But there's another role that it will eventually play that maybe would always evolve because Claudius role would sin and they would need a Michigan where the Clausius role would decline and motion would need to wear a mask. the um Cohen Gundle would decline and he wouldn't be able to go into the Michigan without a a barrier. So all of this is foretold. You have these two readings in the Torah about the gold mak one melded for the other utensils talking about the role it'll play when we're on a low level. one separate from the other utensils talking about the role it plays when we're on a high level and we can access the kadeshim without any barriers and alluded to in this constant interplay between parasyak and parasis where you see there are clear illusions in the para that the mishk is a response to kagel doesn't mean the mishk was given in response to kagel that would be rashiro or it doesn't mean the mishk was given before but it was changed because of that would be the Ramban how would it change it's its role changed and one example and there would be other examples one example of the change would be the golden mak where suddenly it's critical suddenly it allows you to go into the when you couldn't have gone otherwise it would have been too much it wouldn't have been too much if we would have been on a higher level but we're not on [clears throat] a higher level >> the second time sort of clarify The second time around, it wasn't just the golden m it was the golden misb added in parallel with the >> right suddenly it works together with the >> so >> which makes it holier in a way. Now again some will tell you it's the holiest beginning and last but according to this reading in a way it's more of a normal utensil maybe holier because it works with the aron same height as the aron um same >> so why was the golden misb picked as the one that is here and isn't here as opposed to the arin is here isn't there is it because the aron was holier >> so the arin's identity didn't change maybe that was sacraan the gold mbbe changed because its role changed it's the gold mbe that changed we don't see the listing of the shift We see the listing of the of the gold misb >> but I would say even according to Rashenezra >> Ebenezra would say that it's it's >> he would say that >> he could say then that >> right I I I wonder though if you could develop something similar because at the end of the day he also has to struggle with why Kisa is a place last why is a place in the middle So the um the rash you say that that the mishkin was given as a response to kel it wasn't given before might admit that the idea of a mishk was there all along maybe it wasn't given to them but aesh who knew they would find it you know it's like you put a kid on a on a desert island there's no food and there's a vegetable garden you know we'll find it because he has to stay alive so knew that we would come on to a mission eventually we would need it so there's you know the ideal Michigan presented early on where I I think You can make this work in the other also. I think you can you can make it work in that too. >> So the Rambam the the Rambam says that the reason why the golden is was in the second time around is because in the first time around we didn't need fly there were no flies cuz we were not have flies. >> So that that I'm not sure that I'm not sure that I'm not sure that would be another idea that could be such an interesting idea. What I'm developing is the first time around we didn't need the golden m to go into the into the kesh. We were very holy. By the time the second time came around, we had declined and we had declined so much just the way the community needed a a mask to see moa. The um cogen needed a mask to seek very similar that was put decline. Now um how this would play itself out with the Rambam I was reading about this you know being on some level um a deodorizer um I that could be another discussion. Um but according to the rum initially it had less of a role and so therefore it it played that role. Now again you couldn't mel the real saying miraculously the Michigan was clean but you needed to do you needed human activity to sort of >> and technically the first time we would like let's say for [snorts] argument sake we did not do an a-hole we waited and we got the first argument sake would we have needed a golden misb >> well according to rashi I mean according to the ramban no because um because we had the cone god would have been able to access kusha. >> No, you still would have needed because the guitarist was was function. >> Well, I'm sorry. You would you would have it but just for something much less um profound. You would just burn morning and night but not to create a barrier. It wouldn't be enough. I thought about to burn the guitarist. >> I think that you would still have because that's part of the initial you would have that but then it would be something less material would just be you know to provide a pleasant scent but not to create a barrier. So it wouldn't be utensil and it wouldn't be so material. sort of be like a k a little bit just something you do like you wash your hands but it's not this sanctified utensil >> then experiences like [snorts] >> so it's it's an type of thing >> so that'sual that's an excellent but that's another idea it's a little bit in contradistinction to what I'm saying that sent is higher level and I'm not I mean you could say and you go another direction burning meat eating meat that's lower level sentence higher level but that would be another line of thinking. It would in a way be the an opposite line of thinking but it's also very profound idea but I think it's different than this idea. This idea was that initially it just didn't play a significant role. You have the Rambam here starting the discussion [clears throat] and and and you emphasize that you're allowed to go Kadim without a cloud. So you want to deemphasize clouds and it could be a knew all this would play itself out anyway knew eventually we would need that cloud to serve as a barrier. So you have these two stories juxtaposed one against another to remind you of how things could have been and how things are. >> And is the cloud connected the mask that was on both? >> I I would think it could be similar. Um yeah, I think similar. I I don't know of madras that parallel them. I'm sure if you look you'll find if you type in the cloud was >> uh >> sort of similar, [snorts] >> right? Yeah. >> You didn't see the Yeah, that's exact. That's that's Rashi here. Look at Rashi. >> Here you go. It's a match. >> Rashi says exact right. So here 23. Look at the end of 23. Rashi and is even more direct. They didn't bring down. >> It was to create a barrier. So yeah, >> it's not a physical barrier. It's a cloud. >> But you can't see, >> right? >> Like a like a mask. >> That's what I'm saying. You can't see through. >> According to if you read a it just creates a barrier. not not a seeing or it doesn't >> you mean it is more explicit >> right it's just just a barrier which again it's more of a spiritual barrier than a actual physical >> don't bring into this okay [clears throat] [laughter] [snorts] >> okay that's the idea >> talking about miracles only in essence everything is a miracle and the reason why you have wise when you have let's say we wrae made it that you know, garbage gets goes away. So there's first flies and then there's bacteria. >> Well, the cadial beers of vacuum, >> right? But if there's no need for flies to to take away the garbage, then [snorts] then it's not going to be >> the it's it's a really mira it's not it's a miracle. Everything is a miracle. And and if there's no need for the garments to be removed, then there's no flying, >> right? But you have to apply Ram's Rah's thought process, Rama's logic in general like everything is even the nes to the taba. >> So tab had to exist in order to create something else. So Hashem didn't create according to I don't I think Ram's thing wouldn't be just created this mage that's a that's a miracle place. It's still a human interaction. So human things have to happen. >> It's anything fancy. We're just like, wow. >> I I think you're taking this to the next level. It's a wonderful idea. went inside.